Blessed James Alberione

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HEADING VI
PRINCIPAL DEVOTIONS AND ASSOCIATIONS
THE PRIEST HAS TO SPREAD

Importance. One of the manifold forms wherein the spirit of piety is manifested is the institution of varied religious organizations, pious sodalities and devote practices. They are as if many means for reaching the goal of practicing virtues and saving one's soul.
They deserve, for various reasons, all the attention, study and work of the priest.
Some of them claim to have had divine origins, as the devotion to the Sacred Heart of Jesus; almost all were preached and spread by saints, much enlightened by God.
Generally, they have the approval and recommendation of the Church, the infallible teacher.
They aim at a special goal, which is always important, when they manage even just to let one avoid sin or to help a soul be saved and be raised to Christian perfection.
Here, however, it is good to add a reason that is most of the time not taken into consideration. There are priests who are so established in virtue that they no longer feel the help that comes from these devotions: for them a deep consideration on the eternal truths and diligent reading is enough: for example, of the Imitazione di Gesù Cristo (The imitation of Christ).1 Were there many of them! However, everyone in general and the people in particular feel the need of certain devotions and a little bit of exterior practices. In many, the Christian spirit does not come in
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if not through these means: now, when the means are approved by the Church and they contribute to the formation of Christian life, we are obligated to give preference to them and inculcate them: should we not feel a great usefulness of them for ourselves: the people are more material and we need to take them for what they are so to guide them gradually to the sublime heights of Christianity.

General rules. Before mentioning the principal devotions to cultivate in the pastoral practice, it is good to take note of some general principles so as not to have to repeat the same things every year...
1. Every priest sent to a population as parish priest, curate, chaplain, shall find certain devotions being practiced and certain associations formed. He should slow down first before criticizing, destroying, changing them, and forming new ones, even if the old ones may have some defects. Above all, let him examine calmly what good, what evil there might be, what fruits: then let him get busy with doing good and taking away the abuses. If he sees it truly necessary, he could allow them to also fall away little by little. He shall not irritate the people; let what is already there serve him; ordinarily, he shall achieve his goal. If for example there is too much devotion to Our Lady of Pompei and he believes it a bit empty because it lacks frequent reception of the Holy Sacraments, let him not outright want to change the first to the second, let him moderately take care of the first: let him demonstrate that, to honor Mary Most Holy, the best show of devotion is to go to confession and receive communion often, greatest for obtaining a special grace: in every feast of Our Lady with admonitions let him promote a solemn general Communion. Vince in bono malum:2 the violent ones labor much by raising criticisms, and yet obtain but little.
2. The devotions, the practices of piety, the associations
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must be few. It is true that among the many there could be those who prefer one and others, another: but each has to have few and it is as well true that every priest shall not be able to ordinarily establish and cultivate many. Few but good has always been the rule of saints and wise persons.
3. Which to prefer? Granted that one needs to choose, it is good:
a) Above all, take into consideration the end that one wants to obtain: if one aims, for example, at the spread of the Rosary, one could erect an altar, put up a statue, an organization to honor Our Lady of the Holy Rosary;
b) If it concerns devotion to a Saint, prefer the one whose life is well known also in its details and it is possible for the class of persons, to whom one wants to inculcate the devotion, to imitate him. Whatever may the devotion, the sodality, etc., be... we must always regard it not as an end, but as means to practice religion. Summary care then that the people do not get lost in empty exterior practices: but let them have from everywhere a stimulus for practicing virtues, for raising the spirit of mortification, for the detachment from the goods of this world;
c) Finally, take into consideration the nature and the needs of the different ages: inasmuch as some are more convenient for the young, others for men, others for young women, others for women: others for workers, others for country folks, others for students. There are however different devotions that are suitable for every age and class of persons.

DEVOTIONS CONVENIENT FOR ALL

1. Most Holy Eucharist: this is the devotion par excellence: what has been said on the topic above shall be enough.
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2. The Sacred Heart of Jesus Christ: inasmuch as this devotion is very much felt, it is more easily understood and practiced: it offers us occasions to talk about the precepts, the virtues, the counsels of our Supreme Master: it is very effective in letting Jesus Christ live in souls, in families, in society. The practice and at the same time the means for spreading this devotion is the celebration of the First Friday of the month.

3. Mary Most Holy: he who among the souls shall often observe the truth of the words of St. Alphonsus de' Liguori: Mary's devotee is saved, he who is not will be lost.3 It seems to me that he who is ordinarily surprised by these expression, has not noticed how beneficial is such a devotion for correcting one's self from the most inveterate of vices and to run along the road to virtue.
More: God has given us everything through Mary Most Holy since of her was born Jesus Christ, totum nos habere voluit per Mariam (We can have everything we want through Mary): Mary Most Holy is still the Mother and the dispenser of graces; we cannot find any other better means for going to Jesus Christ than the devotion to Her who is the stairway to heaven and the gate of paradise.
More: this devotion is easy to spread because it is understood by everyone: it is spontaneous, rather, like a child spontaneously calls his mother in every danger. Let us not be alarmed too much if someone, having a little of such a devotion, is not yet converted; Mary is the dawn that brings in the sun of Justice, Jesus Christ: the devotion to her is the dawn of conversion to God. Everyone knows that the title with which Mary is honored today and is widespread is the title of Mary Immaculate of Lourdes. Most beneficial as well are the Marian associations widely spread and which already render very precious fruits.
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4. The Guardian Angel, whom everyone has and who enlightens, watches over, guides.

5. St. Joseph: because if God united him with Mary Most Holy and with Jesus, we must not take him away from them.

DEVOTIONS CONVENIENT FOR SPECIAL CLASSES OF PERSONS

Let us take note: here we remember none other than the more ordinary ones; besides almost every town, diocese, region has its own special devotions. Then none of them is absolutely exclusive to a particular class of people: then, for certain reasons it is proper to one, for others it could be adapted for all.
1. For young people: These are most convenient: St. Aloysius, St. Stanislaw Kostka, St. John Berchmans: whose biographies are avidly and very fruitfully read by young people.
The Living Rosary among children4 could be inculcated to young people, from five to sixteen years old, of both sexes. Through it, persons who are called promoters, men and women, divide the children in groups of fifteen: each group shall recite an entire rosary every day with each of the members reciting a mystery. This is useful for weaning them in time to the devotion to Mary and it shall introduce little at a time the usage of the Rosary also among adults and in homes: inasmuch as it will be easier, when these children reach the age of sixteen, to make them up to the Living Rosary among adults, which carries the same obligations. Let it be noted that the manner with which it is organized is attractive, inasmuch as every month a holy image representing the mystery is distributed to all the members. (For clarification, refer to the Convent of St. Dominic, Turin).
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2. For men. St. Joseph: if everyone ought to pray for him, in a special manner he could be the protector of men.
St. Rocco: because especially in northern Italy he is venerated almost in every place: and such a devotion began in different occasions with the death of farm animals and of pestilences.
St. Bernardine of Siena, St. Francis of Assisi, St. Isidore, farmer, etc.
3. For women. St. Anne, St. Elizabeth, St. Marguerite of Cortona.
4. For young ladies: Most Holy Mary Immaculate, St. Agnes, St. Angela Merici, etc.: a parish priest who has well disciplined company of the Daughters of Mary5 can say to have already done much for the good of his own parish. Let it be noted, however, that he has a lot of delicate and most tiring tasks to do, if he as well desires to achieve his goal.

MEANS FOR SPREADING THEM

1. Establish those Associations that have as protectors one of the aforementioned saints. More so as the association, being an external organization, reminds the people well of the duty of praying to one's protector and for the priest to offer many occasions to speak about it.
2. To see to it that there are exterior elements, like having an altar with a beautiful statue or a special images; solemnly celebrate their novenas and feasts, providing preaching and general Communion: wear a special uniform and their own banner during processions: to see to it that books narrating the glories of the saint and containing prayers are contained; that images and pictures
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of the protectors to keep at home are sold: promote pilgrimages and processions in their honor, etc.
3. Speak about it: often from the pulpit, either to arouse devotion, as in order to encourage imitation: speak about it at the confessional, for most varied reasons: speak about it in private when there is an occasion.
4. If there are the associations of the Luigini,6 Daughters of Mary,7 Christian Mothers, etc., the Priest could do much more: for example, a monthly conference: every Sunday, special prayers. And it shall be much easier, when there is a particular place for gathering the members: for example, the young people in the oratory, the girls in the school, the men at the confraternity.

DIFFERENT ORGANIZATIONS ACCESSIBLE TO ALL

Pia Unione per la Comunione dei fanciulli (Pious Union for the Communion of Children)
.8 It ought to be the task of parents, teachers, priests to see to it that the decree establishing communion of children as soon as they reach the age of reason, that is seven years, and that which wants frequent Communion for all, including the children, be observed. Not everything, however, is possible for them. Hence, this Pious Union composed of persons who assume different duties is established. The Primary Office is established in the church of St. Claudio, Rome. One could find there the statute and further clarifications.
Third Order of St. Dominic9 and that of St. Francis of Assisi.10 Both have as its purpose that of letting Christianity be lived in Society, in homes, by individuals; St. Dominic, however, with his motto veritas aims especially on the mind in view of the faith; St. Francis with the motto charitas
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especially aims at the heart with morals. Both are very rich of indulgences and spiritual favors: but that of St. Francis, imposing monthly Confession and Communion, gives more occasions for introducing frequent reception of the Most Holy Sacraments.
For the third order of St. Dominic, it is enough to turn to any Dominican convent; for the third order of St. Francis, it is enough to turn to whatever Franciscan convent.

Abitino del Carmine (Scapular of Our Lady of Mt. Carmel).11 Since to this is attached the Saturday privilege, it certainly would succeed to the great consolation of everyone, especially the sick: more so that the few obligations they can easily be translated into practice. (Refer to the General of the Carmelites, Collegio S. Alberto, Via Sforza Pallavicini, Roma).

Abitino dell'Immacolata Concezione (Scapular of the Immaculate Conception).12 It is one of the richest, with St. Alphonsus who wore it, by reciting six Our Father's, Hail Mary's, Glory be's earns about 335 plenary indulgences. (Refer to the Father General of the Teatine Fathers in S. Andrea della Valle, Rome).

Other little habits.13 We have many of them: it is enough to mention the principal names: that of St. Joseph, of the souls in purgatory, of Our Lady of Sorrows, of the Most Precious Blood of Jesus Christ.

Apostleship of Prayer.14 It is a union that has the purpose of praying for the interests of the Heart of Jesus. It's usefulness is unquestionable: inasmuch as if the apostolate of the word is necessary, who shall say that the apostolate of prayer is not necessary? It has three degrees:15 and the first is accessible to all. (Refer to its Directorate, Rome, Via dei Chiavari, 6).
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Living Rosary among adults.16 It is for the adults as is for children in the Living Rosary among children: this has the same obligations and advantages. (Refer to Via dei Chiavari, 6, Rome).

Perpetual Rosary. It is suited for pious persons, because it concerns the recitation of the entire Rosary, once a month, on a day and hour chosen. (Refer to the Directorate, Convento di S. Maria Novella, Florence).

Conclusion. - And here we leave, remembering, however, that the spirit of the Church is so rich that it has created for every spiritual need a particular organization, or sodality, or a practice of piety.
Seeing a particular need, each one shall soon find what he desires.
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1 Cf. J. GERSEN, De imitatione..., op. cit.

2 Rm 12:21: “Conquer evil with good.”

3 Cf. ALPHONSUS DE' LIGUORI (St.), Opere ascetiche, vol. VI, Ed. Macioce e Pisani, Roma 1935, p. 179.

4 Cf. ATP, no. 230, note 21.

5 Cf. ATP, no. 94, note 2.

6 Cf. ATP, no. 94, note 3.

7 Cf. ATP, no. 94, note 2.

8 Pius X with the Brief of 31.01.1912 established the l'Arciconfraternita della Pia Unione per la Prima Comunione dei Bambini (Archconfraternity of the Pious Union for the First Communion of Children). The aim of this Pious Union was that of spreading the knowledge and execution of the decree Quam singularis and, in conformity with the norms of the same decree, to prepare the children to approach for the first time the Holy Meal, with instructions and a convenient preparation and, during the years after infancy, to nourish themselves often of the Bread of the Angels. Cf. PIUS X, Erectio Piae Unionis pro Communione Prima Puerorum ad S. Claudii de Urbe in primariam unionem, cum facultate aggregandi in universo terrarum orbe, AAS, IV (1912), pp. 49-50.

9 The classic denomination is Fratelli e Sorelle del Terz'ordine della Penitenza di San Domenico (Brothers and Sisters of the Third Order of Penitents of St. Domenic). It was only in 1405 with the bull Sedis Apostolicae that Innocent VII definitively approved the rule composed in 1285 by M. De Zamora, a rule inspired after the Dominican Constitutions, but suited to people who live in the world in the conjugal or celibate state. Cf. L. A. REDIGONDA, Frati..., op. cit., pp. 923-970.

10 Cf. ATP, no. 94, note 4.

11 The scapular or little habit of Carmel has become the symbol of the Carmelite devotion to the Mother of God. The iconography that prevailed reproduces Our Lady of Mt. Carmel at the end of the XVI century the image of the Virgin holding the Baby Jesus in arms or on her knees and gives the scapular of the Order of St. Simon Stock, showing him in the “habit” of the Order a sign of external salvation. With the scapular, since the 16th century, attached to it is the so-called Saturday privilege. Or the promise that Our Lady shall free from purgatory on the first Saturday after death the confreres who piously died with the scapular on. Pius X with the decree of 16.12.1910 granted also the use of the medal-scapular. Cf. V. HOPPENBROUWERS, Carmelitani, DIP, II, 1975, pp. 506-507.

12 The Blue Scapular of the Immaculate together with the vow in favor of the souls in purgatory are particular devotions of the Teatine Order of Clerics Regular. The Association was erected in 1894 in Sant'Andrea della Valle - Rome and was raised to Archconfraternity of the Immaculate by Leo XIII with the decree 18.09.1894. It is called also Confraternita dell'Abitino dell'Immacolata Concezione (The Confraternity of the Scapular of the Immaculate Conception) whose imposition and distribution is entrusted by Clement X to the Teatines with the Brief of 30.01.1671. Cf. F. ANDREU, Chierici Regolari Teatini, DIP, II, 1975, pp. 978-999.

13 The small scapular or small habit is the distinctive mark of some confraternities and it expresses their adherence to the monastic order or to the related religious congregation. Alberione, aside from those described, still remembers: 1) That in honor of St. Joseph: it probably refers to the yellow-violet scapular approved in 1893 for the Cappuchins. Cf. P. SIFRIN, Scapolare, EC, XI, 1953, p. 16. Let it be recalled that the Synod of 1873 of the Diocese of Alba founded the male sodality in honor of St. Joseph and drew its statute inviting the parish priests to promote it in their parishes. Cf. Appendix Novissima..., op. cit., to which is attached the Sodalizio maschile erigendo ad onore e sotto il titolo di San Giuseppe (Erecting the Sodality for males in honor of and under the title of St. Joseph), pp. 199-212. - 2) That one annexed to the vow in favor of the souls in purgatory. The practice of the vow in behalf of the souls in purgatory also called an “heroic act of charity has been propagated by the Teatine theologian and writer Gaspar de Oliden (†1740). Cf. I. CECCHETTI, Atto eroico di carità, EC, II, 1954, pp. 358-359. - 3) The black scapular of Our Lady of Sorrows granted since 1255 to the Servites. Cf. P. SIFRIN, Scapolare, op. cit., p. 16. - 4) That of the Most Precious Blood, whose archconfraternity is bound to the Congregation of the Missionaries of the Most Precious Blood founded by Blessed Gaspare del Bufalo. Cf. M. COLAGIOVANNI e B. CONTI, Preziosissimo Sangue, DIP, VII, 1983, pp. 812-814.

14 The Apostleship of Prayer originated in France towards the year 1844. The Association, which proposes the devotion to the Sacred Heart and the atoning communion, constitutes one of the most important elements promoted by the spirituality promoted by the Jesuits in the XIX century. The Association knew a rapid worldwide spread, reaching the point of having 64 national secretariats. Cf. M. FOIS, Compagnia di Gesù, DIP, II, 1975, pp. 1279-1290.

15 Cf. Manuale dell'Apostolato della preghiera (Manual of the Apostolate of Prayer), Segreteria dell'Apostolato della preghiera, Roma 1896, pp. 12-15.

16 Cf. ATP, no. 230, note 21.