Alfred Douglas Young's 17 September 1841 Vision of the Hereafter and the Torments of Hell/Outer Darkness

Writing in 1887, Alfred Douglas Young (1808-1889) recounted the following from his 17 September 1841 vision on the hereafter:

 

The Celestial Kingdom

 

Jesus continued to speak, and shewed me many things pertaining to His Father’s kingdom. One thing I am at liberty to tell, the others I am not—

 

He told me to look. I looked and saw that there were neither sun nor moon to give light, but the Father and His Son were the light that lighted all the kingdoms of the world.

 

This is all of the vision of the Celestial world that I am permitted to write.

 

The Terrestrial and Telestial Kingdoms

 

The angel again said to me, “Look.” I looked and beheld a lesser kingdom typified by the moon. It received its light from the Celestial kingdom, and the inhabitants thereof seemed to exceed those the Celestial kingdom, but the glory was not equal to that of the Celestial. I saw many angels descending and ascending between the Celestial and Terrestrial worlds. I saw the angels descending and ascending between the Terrestrial and Telestial world and administering of the inhabitants of the latter. The glory of the Telestial seemed great, but not as that of the terrestrial.

 

The Kingdom of Darkness

 

The Angel said again to me, “Look.” As I looked, I beheld another world in which the inhabitants appeared to be less in number than in any of the three world that had been before shown me. Perhaps I might call it a kingdom which was neither one of light or of glory; but one of suffering. It was shaded with darkness. It appeared to be a pit; and a thick darkness of smoke ascended upwards as far as I could see. The inhabitants appear to be suffering beyond anything I can describe. This passed from my vision. (Benson Knowles, ed., The Refiner’s Fire: An Autobiographical Account of the Visions, Miracles and Trials of Mormon Pioneer Alfred Douglas Young [GDP Consulting Inc., 2020], 34-35, emphasis in bold added)

 

What stood out most for me was how "Outer Darkness" is indeed a place of intense suffering for those therein, and it is not simply a mental anguish.

Alfred Douglas Young's Visions of the Parousia and the Millennial Temple

Writing in 1887, Alfred Douglas Young (1808-1889) wrote the following, based on a vision he had, of the Parousia. What is striking is that he never once mentions any belief Jesus would come in 1890/91 to usher in the Parousia (on this, see Did Joseph Smith Predict that the Second Coming would happen in 1890/91?):

 

The Sign of the Coming of the Son of Man

 

Before them, over the water, I saw a personage in a pillar of light. It was made manifest to me that it was John the Revelator. I saw the waters under and around him heave up and roll away to the North, and the land come up, and connected the land on which the ten tribes were with the land upon which I stood. I saw the multitude come on to the land on which I stood.

 

The vision closed and it was not made known to me where the multitude went. I became excited at the sight, and raise my hands toward heaven, and glorified God.

 

Still continuing in vision, I saw a great multitude of Saints gathered in one place and dressed in white. At that time I knew noting about the robes of the Priesthood, but since I became acquainted with these matters, it appears to me as though they were dressed in the robes of the Priesthood. The angel said again to me, “Look.” I looked and saw a light in the east, and was made manifest to me that it was the sign of the coming of the Son of Man. The light grew gradually larger as it approached the earth. The Saints appeared to have upon them a spirit of great expectation. I saw them several times go forth in the form of an escort with the apparent expectation that the Savior would arrive.

 

The Second Coming

 

At last, I saw the whole multitude, both small and great, go forth dressed in white, with white coverings on their heads and with palms in their hands, whiter than the purest snow. They went towards that East, as they had before done. The Savior approached the earth. There was with him an innumerable multitude of angels and Saints. They appeared to be upon a cloudy, mistry element; it might have been a planet. I cannot tell. As they approached, the Saints who were upon the earth came forward, and threw down the palms that were in their hands, covering the earth with them for the reception of the Savior and his retinue. They bowed before him, and praised him.

 

I saw at the same time many of the wicked bow before him, and acknowledge that he was the Christ, and give up the ghost. (Benson Knowles, ed., The Refiner’s Fire: An Autobiographical Account of the Visions, Miracles and Trials of Mormon Pioneer Alfred Douglas Young [GDP Consulting Inc., 2020], 40-41)

 

Interestingly, Young also gave this description, based on his visionary experience, of the Millennial Temple (cf. Ezek 40-47):

 

The Millennial Temple

 

The angel said to me, “Draw near to the temple.” I did so, and he accompanied me. He conducted me into its lower courts, where I saw twelve baptismal fonts and the twelve foundations, which were of different and beautiful materials; but as [a] whole, they were the solid foundation of a grand and beautiful temple.

 

The angel conducted upwards on the next floor of the temple, above the baptismal fonts. This part of the Temple was constructed of different material from the lower courts. It was beautiful beyond my capacity describe. There, I was shown all the various rooms or departments for the different grades of the priesthood.

 

From this place, the Angel conducted me up the stairway to what appeared to be the upper or highest story of the temple. It far exceeded in beauty and richness anything that I had before seen. I can only compare it to be very clear, pure glass mingled with gold. All these departments had suitable accommodations for the uses for which they were designed, including seats for those receiving endowments and for those administering therein or for people who might gather together for instruction and etc. I saw in the upper court a seat or throne especially fitted up for the sitting of Jesus Christ and of his Father. I also saw before the thrown two altars, one about three feet high and the other about eighteen inches, or half the height of the other.

 

Up to this time, I had seen no person in this temple but the angel who conducted me. He said to me again, “Look.” As I looked, the walls of the upper court of the Temple were so transparent, as the purest glass. I saw many people come up around the Temple, and fall down and worship God. Afterwards, they went into the lower courts of the Temple, and were baptized, I saw them pass through all the various grades of the Priesthood, from one floor to another, until they came into the upper court. They appeared to have some kind of offering in their hands. What it was, was not clearly manifest to me. This [offering] they laid on the highest altar, and bowed on their knees on the lesser altar, and there made their final covenants before the throne of God. After this, they received and inheritance on the new earth. (Ibid., 43-45)

 

Alfred Douglas Young (1808-1889): Recollection of Speaking in Tongues Coupled with an Interpretation Thereof in 1841

Writing in 1887, Alfred Douglas Young recollected his experience of speaking in tongues, with such being coupled by his brother interpreting such (cf. 1 Cor 12:10, 30; 14:5, 9, 13, 23, 26)

 

When I was baptized and confirmed [a member of the Church of Jesus Christ of Latter-day Saints], the Elders wished to ordain me an Elder, but I objected because I thought I was not worthy. After my return home, I heard that a branch of the church was organized in Gibson County where I was baptized. I returned there to visit my friends and the Saints, and was ordained an Elder by my brother [William Young] and Elder Daniel Hunt, on the 16th September 1841.

 

In this branch [of the church], the gifts of the Gospel such as the gift of tongues and prophesyings were made manifest.

 

In the evening after my ordination there was a meeting of the branch at my brother’s house. For the first time, I was called upon to preach, and spoke for some time in tongues, and my brother gave the interpretation. (Benson Knowles, ed., The Refiner’s Fire: An Autobiographical Account of the Visions, Miracles and Trials of Mormon Pioneer Alfred Douglas Young [GDP Consulting Inc., 2020], 30, emphasis in bold added)

 

Consecration Prayers of Icons and Images in the Coptic and Ethiopian Orthodox Traditions

I have written a great deal on the Catholic/Orthodox dogma of the veneration of images. For a listing of articles, see:

 

Answering Fundamentalist Protestants and Roman Catholic/Eastern Orthodox on Images/Icons

 

The following are examples of prayers from the Coptic and Ethiopian traditions with the purpose of consecrating icons/images of saints, showing their belief that such images can be used by God as instrumental means of grace/salvation/forgiveness of sins:

 

Coptic Prayer

 

TEXT

 

The bishop says:

 

Master, Lord God Almighty, Father of our Lord our God and our Saviour Jesus Christ:

 

[God who gave us from the beginning a foreshadowing <of all things to come> by means of your holy prophets: those who belonged to the Old Covenant foreshadowed those of the New;]

 

You, who by the intermediary of your servant Moses, have given us a law from the beginning (commanding) that the figures of the cherubim and the seraphim, who covered the mercy-seat with their wings should be placed in the tabernacle of the testimony.

 

You, who gave Wisdom to Solomon by the Temple which he built for you in Jerusalem, and which you have revealed to your elect, the apostles, by the Incarnation of your Only-begotten Son (Monogenis) Jesus Christ, our Lord (ordering them) to build your churches and monasteries in the name of your holy martyrs.

 

For (all) this we pray and beseech you, friend of mankind: send your Holy Spirit upon this image of the holy martyr (Name) that it may be an image of salvation, that all who approach it in faith might obtain the grace of God for themselves, in view of the forgiveness of their sins. For blessed and glorified is your most holy Name Father, Son, and Holy Spirit life=giver and consubstantial with you, now and forever.

 

[Take the chrism, anoint (the icon) and say:

 

Blessed (be) the Lord Jesus Christ, Son of God, (who) has sanctified (this icon) by his Holy Spirit. Amen.] (Christine Chaillot, The Role of Images and the Veneration of Icons in the Oriental Orthodox Churches: Syrian Orthodox, Armenian, Coptic and Ethiopian Traditions [trans. Norman Russell; Studien zur Orientalischen Kirchengeschichte 55; Zürich: Lit Verlag GmbH & Co. KG Wien, 2018], 118-19)

 

In a note for the phrase “that it may be an image of salvation,” we read of an alternative translation which also highlights the use of images as some form of instrumental means of grace/salvation(!):

 

‘That it may be useful to salvation and perseverance’, according to R. Tuki, Pontificale coptice et arabice, (Rome, 1762), vol. 2.53, quoted by S. Chauleur, Histoire des coptes d’Égypte (Paris, 1960), 180. According to Zanetti’s notes 30 and 32, one also finds ‘image of [re]comfort’, to obtain ‘the grace and benevolence of God, Friend of mankind’. (Ibid., 118-19 n. 198)

 

Ethiopian Prayer

 

TEXT

 

O Lord, Our God, You who rule over all things, Father of Our Lord God and Saviour Jesus Christ. It is you who gave us the Law through Moses, Your servant, at the beginning, that he might represent images of cherubim above the altar (?)…

 

And You gave Wisdom to Solomon that he might make a dwelling for you in Jerusalem.

 

And Your Only-begotten Son, Jesus Christ, showed this to his beloved disciples because he clothed himself in our flesh.

 

O You who love mankind, you have ordained that a holy assembly should be gathered for you, and that, in the name of the holy righteous and of the martyrs and of the holy angels and of all the saints, their images should be placed there.

 

Now therefore, our God, we beseech and implore that of your Goodness (You) send Your Holy Spirit on these images of the righteous and of the martyrs and of the angels and of all the saints, and especially on this image of Saint (Name), so that it may be holy and blessed, and may be (the cause) which leads to worship and intercession for supplication and veneration (prostration). May bt be useful and beneficial to all who approach it with faith and may it serve for the forgiveness of sins and for the supplications of all believers.

 

For blessed and holy (is) Your Name and filled with glory, O Father and Son and Holy Spirit, now and for the ages of ages. Amen. (Ibid., 120, emphasis in bold added)

 

Again, such a dogma/practice is not "innocent"--if it is false (and I argue it is), any faith tradition that teaches such is guilty of idolatry and preaching a doctrine that is without a shred of support from the earliest centuries of Christianity. On this, see the articles in the link above as well as this presentation I put on youtube:

A Case Against the Veneration of Images

Ryan P. Juza on Hebrews 12:28

A common “proof-text” against the Latter-day Saint belief in a Great Apostasy is that of Heb 12:28. The verse reads:

 

Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe. (NASB)

 

Critics who use this verse against Latter-day Saints assume a number of things, such as the “kingdom” being the Church and that the reception thereof by believers was a present reality when Hebrews was written (sometime in the 60s), among other things. However, such assumptions are simply false.

 

A recent work on eschatology provides a lot of meaningful exegetical insight into what the text is actually talking about, including the passage's use of Hag 2:6 (LXX):

 

The Unshakeable Kingdom (Heb 12:28)

 

In Heb 12:28 the writers infers what God's transformation of the cosmos means for believers and exhorts them to respond appropriately. He writes, "Therefore, since we are receiving a kingdom that cannot be shaken, let us give thanks, by which we offer to God an acceptable worship with reverence and awe" (διὸ βασιλείαν ἀσάλευτον παραλαμβάνοντες ἔχωμεν χάριν, δι᾽ ἧς λατρεύωμεν εὐαρέστως τῷ θεῷ μετὰ εὐλαβείας καὶ δέους).

 

Most interpreters struggle to identify how the writer's flow of thought moves from 12:26-27 to 12:28a. As Lane comments, "It is not immediately apparent to a modern reader that there is an allusion to the reception of 'an unshakable kingdom' in the quotation of Hag 2:6 (LXX) or its interpretation in v. 27" (Lane, Hebrews, 2:484). As a result, scholars propose several OT texts as the background of 12:28a in order to explain this movement (Cff. Pss 46:4-7 [45:5-8 LXX]; 93:1 [92:1]; 95:9-10 [95:9-10]; 125:1-2 [124:1-2]; Dan 5:31; 7:14, 18, 27; Hag 2:21-23. For a discussion see Lane, Hebrews 2:484-86; Michael, Hebräer, 326; Vanhoye, "L'οικουμενη," 248-53.). Many of the suggestions probably contribute to the writer's thought at some level. However, if we attend to the underlying story of Hebrews, the connection becomes clear. The writer has already spoken of God promising to give faithful humanity an "unshakable kingdom" (without using those exact words) in 2:5-8b:

 

⁵ Now God did not subject the coming world, about which we are speaking to angels. ⁶ But someone has testified elsewhere,

 

"What are human beings that you are mindful of them,

or mortals, that you care for them?

 

⁷ You have made them for a little while lower than the angels;

you have crowned them with glory and honor,

⁸ subjecting all things under their feet."

 

Now in subjecting all things to them, God left nothing outside their control.

 

This, of course, is primarily a citation of Ps 8:4-6 (8:5-7 LXX). It is important to recognize that: (1) the writer of Hebrews reads Ps 8 as an unfulfilled prophecy concerning the world to come, and (2) Heb 12:26-27 is the event that will bring Ps 8 to fulfillment. Thus, Heb 12:26-27 not only depicts God's transformation of the cosmos as all things are subjected to the Son, it also implies that the Son will share his reign over the world to come with faithful humanity.

 

The fact that believers "are receiving" (παραλαμβάνοντες) a kingdom does not indicate that they actually possess the kingdom during this age (So Montefiore, Hebrews, 236; Spicq, Hébreux, 2:413. Attridge seems to think that believers already possess this kingdom in fullness (Hebrews, 382). But this does not take into account the promise-fulfillment dimension of the kingdom). The writer concludes this very point when he states, "we do not yet see all things in subjection to them" (2:8c). Instead, the present continuous aspect of the participle παραλαμβάνοντες suggests that the faithful are in the process of "receiving" their kingdom (So Lane, Hebrews, 2:484). This process has already begun because of the work of Jesus. The writer continues, "but we do see Jesus, who for a little while was made lower than the angels, now crowned with glory and honor because of the suffering of death so that by the grace of God he might taste death for everyone" (2:9). Thus, Jesus is the one who has championed the cause of the faithful, having gone before them as their "pioneer." He will ultimately lead faithful humanity to glory, honor, and dominion over all things (2:10-18). When the Son's "enemies" are finally overthrown (1:13; 10:13), then the faithful will receive their kingdom as "brothers and sisters" of the exalted Jesus, the heir of "all things" (1:2; 2:10-18).

 

With the promise of an "unshakable kingdom" as a ground, the writer exhorts his readers that the appropriate response is gratitude, "let us give thanks, by which we offer to God an acceptable worship with reverence and awe" (12:28b). This call to worship may allude to Ps 96:9-10 (95:9-10 LXX), "Do obeisance [προσκυνησατε] to the Lord in his holy court; let all the earth shake [σαλευθητω] from before him. Say among the nations, 'The Lord became king [εβασιλευσεν]! Indeed, he set right the world [την οικουμενην], which shall not be shaken [ου σαλευθηεσται]; he will judge the peoples with forthrightness.'". This is the suitable response to the grace of God in Jesus Christ. (Ryan P. Juza, The New Testament and the Future of the Cosmos [Eugene, Oreg.: Pickwick Publications, 2020], location 6714-6757 of 13978 in the Kindle edition; emphasis in bold added)

 

 

The Lexham Bible Dictionary on the Prophets Not Being Fore-tellers Merely, but Forth-tellers

Many people think prophecy (and, by extension, the role of a prophet) is to predict the future. While that is a function, it is not the only function. As an Evangelical Protestant work notes:

 

Types of Prophecy

The two major categories of divine message are:

1.    Prediction, or the foretelling of future events

2.    Admonition, which can be either accusatory or exhortatory

These categories often overlap. Yahweh’s accusations could be coupled with the prediction of disaster, and comfort often came in the form of a prediction of divine salvation.

Prophecy as Prediction. Prophecy is most commonly viewed as prediction or foretelling. Biblical examples of predictive prophecy are the oracles against the nations. These prophecies, which appear in Isaiah, Jeremiah, and Ezekiel, among others, predict the fall of various nations. Biblical predictions of disaster may be addressed to the king (Jer 35:2–5), civil or religious leaders (Jer 5:5–6, 30–31; Hos 5), or the nation as a whole (Jer 5:1–4, 7–29; Hos 4). The Bible also contains examples of prophets predicting divine salvation (Hos 2:14–23) or military victory (Judg 4:4–9).

Prophecy as Admonition. Prophecies of admonition can take two forms:

 

1.    divine messages of accusation and impending judgment due to the hearer’s rebelliousness

2.    divine messages of comfort and exhortation that divine salvation is at hand

 

Examples of accusation or impending judgment are the prophetic “woes” (e.g., Isa 3:9, 11; 5:8–30; Amos 5:18–24), or the highly stylized oracles of judgment in Amos 1:3–2:16. This kind of prophecy was dominant in the period of the “writing prophets” (eighth and seventh centuries bc). Biblical prophets are often described as arbiters of the covenant in that they brought accusations from Yahweh regarding Israel’s infidelity to the covenant (e.g., Hos 6:4–7:16). Similarly, although many of the oracles preserved from Assyria and Mari are concerned with royal legitimation or military victory, some challenge the king’s behavior or chide him over his lax duties in ministering to the deity (De Jong, Isaiah, 309).

 

Prophecies of admonition may also be exhortative or conciliatory in nature, and sometimes overlap with the announcement of impending salvation. For example, Isaiah 40–55 begins with the words “Comfort, comfort, my people says your God” and continues with the echoed refrain, “do not fear” (Isa 41:10, 13–14; 43:5; 44:2; compare Isa 49:8; 50:9). Oracles of judgment and salvation often go hand in hand: the prophesied judgment will not last forever. Additionally, prophetic condemnation could be coupled with a promise that Yahweh would relent if the king or people changed their behavior (2 Chr 7:14). Yahweh’s judgment was not immutable, at least at first. It was only when king and people consistently rejected his warnings that the prophets foretold punishment for the people’s stubborn refusal to change (Isa 6:9–10).

 

Prophetic admonition had a preventative function. Ancient Israelites and near eastern people considered prophets to be the safeguards of the state and people (De Jong, Isaiah, 311–13). Announcement of disaster could lead either to repentance (e.g., Jonah 3:6–10; Joel 2:12–14) or the fulfillment of that disaster. Nevertheless, Yahweh always promised that restoration and renewal would come after a time of suffering (e.g., Isa 40–55; Hos 14; Joel 2:18–3:21). (Gretchen Ellis, "Prophecy" in John D. Barry et al. eds., The Lexham Bible Dictionary [Bellmingham, Wash.: Lexham Press, 2016])

 

Such ties nicely in with the following from book published by the LDS Department of Education. The author, T. Edgar Lyon wrote the following about the function of prophets and apostles as, not fore-tellers, but forth-tellers:

 

Too often people suppose that the only function of a prophet of God is to predict future events. As a matter of fact, a search of the scriptures will indicate that most prophets have done relatively little predicting. Their primary purpose was to speak forth the word and will of the Lord to the contemporary world. Sometimes their utterances were designed to clarify past events. Most of their work was directed toward the improvement of day by day living. And as the Lord willed, they projected their teachings into the future. The following very significant declarations, some of which have been fulfilled in the century since they were given, are among the most prominent predictions of Joseph Smith that can be found in the Doctrine and Covenants. (T. Edgar Lyon, Introduction to the Doctrine and Covenants and Pearl of Great Price [Salt Lake City: LDS Department of Education and Deseret News Press, 1948], 115)

 

Chiasmus: The State of the Art available as a Free PDF Download

 The recent publication Chiasmus: The State of the Art is available online. One can download the entire volume as a PDF here. This page lists the individual essays therein, so one can download individual chapters in this work, too.

Fireside on the First Vision by Steven Harper

 Steven Harper today presented on the topic of the First Vision, hosted by the Solihull Ward in England:

Solihull Ward Virtual Fireside

As an added bonus, Harper dumps on Reformed theology, which is always a plus in my own books. On this, see:

An Examination and Critique of the Theological Presuppositions Underlying Reformed Theology

Examples of Prayers to St. Joseph in Catholic Piety and Devotion

In my previous post, I discussed the very “high” theology about, and devotion/piety to, St. Joseph, in Catholicism. In this post, I will reproduce various acceptable prayers in Catholic piety further highlighting this. All the following comes from Mark Miravalle, Meet Your Spiritual Father: A Brief Introduction to St. Joseph (Sycamore, Ill.: Lighthouse Catholic Media, 2015):

 

Prayers in Honor of the Seven Joys and Sorrows of St. Joseph

 

1. O chaste Spouse of Mary most holy, glorious St. Joseph, great was the trouble and anguish of thy heart when thou wert minded to put away privately thine inviolate Spouse, yet thy joy was unspeakable when the surpassing mystery of the Incarnation was made known to thee by the Angel!

 

By this sorrow and this joy, we beseech thee to comfort our souls, both now and in the sorrows of our final hour, with the joy of a good life and a holy death after the pattern of thine own, in the arms of Jesus and Mary. (Recite the Our Father, Hail Mary, Glorye Be.)

 

2. O most blessed Patriarch, glorious St. Joseph, who was chosen to be the foster father of the Word made flesh, thy sorrow at seeing the Child Jesus born in such poverty was suddenly changed into heavenly exultation when thou didst hear the angelic hymn and beheld the glories of that resplendent night.

 

By this sorrow and this joy we implore thee to obtain for us the grace to pass over from life’s pathway to hear the angelic songs of praise, and to rejoice in the shining splendor of celestial glory. (Recite the Our Father, Hail Mary, Glory Be.)

 

3. O glorious St. Joseph, thou faithfully obeyed the law of God, and thy heart was pierced at the sight of the Precious Blood that was shed by the Infant Savior during His Circumcision, but the Name of Jesus gave thee new life and filled thee with quiet joy.

 

By this sorrow and this joy, obtain for us the grace to be freed from all sin during life, and to die rejoicing, with the holy Name of Jesus in our hearts and on our lips. (Recite the Our Father, Hail Mary, Glory Be.)

 

4. O most faithful Saint who shared the mysteries of our Redemption, glorious St. Joseph, the prophecy of Simeon regarding the suffering of Jesus and Mary caused thee to shudder with mortal dread, but at the same time filled thee with a blessed joy for the salvation and glorious resurrection which, he foretold, would be attained by countless souls.

 

By this sorrow and this joy, obtain for us that we may be among the number of those who, through the merits of Jesus and the intercession of Mary the Virgin Mother, are predestined to a glorious resurrection. (Recite the Our Father, Hail Mary, Glory Be.)

 

5. O most watchful Guardian of the Incarnate Son of God, glorious St. Joseph, what toil was thine in supporting and waiting upon the Son of the most high God, especially in the flight into Egypt! Yet at the same time, how thou didst rejoice to have always near you God Himself, and to see the idols of the Egyptians fall prostrate to the ground before Him.

 

By this sorrow and this joy, obtain for us the grace of keeping ourselves in safety from the infernal tyrant, especially by flight from dangerous occasions; may every idol of earthly affection fall from our hearts; may we be wholly employed in serving Jesus and Mary, and for them alone may we live and happily die. (Recite the Our Father, Hail Mary, Glory Be.)

 

6. O glorious St. Joseph, thou didst marvel to see the King of Heaven obedient to thy commands, but thy consolation in bringing Jesus out of the land of Egypt was troubled by thy fear of Archelaus; nevertheless, being assured by the Angel thou dwelt in gladness at Nazareth with Jesus and Mary.

 

By this sorrow and this joy, obtain for us that our hearts may be delivered from harmful fears, so that we may rejoice in peace of conscience and may live in safety with Jesus and Mary and may, like thee, die in their company. (Recite the Our Father, Hail Mary, Glory Be.)

 

7. O glorious St. Joseph, pattern of all holiness, when thou didst lose, through no fault of thine own, the Child Jesus, thou sought Him sorrowing for the space of three days, until with great joy thou didst find Him again in the Temple, sitting in the middle of the doctors.

 

By this sorrow and this joy, we supplicate thee, with our hearts upon our lips, to keep us from ever having the misfortune to lose Jesus through mortal sin; but if this supreme misfortunate should befall us, grant that we may seek Him with unceasing sorrow until we find Him again, ready to show us His great mercy, especially at the hour of death; so that we may pass over to enjoy His presence in Heaven; and there, in company with thee, may we sing the praises of His Divine Mercy forever. (Recite the Our Father, Hail Mary, Glory Be.)

 

Antiphon. And Jesus Himself was beginning about the age of thirty years, being (as it was supposed) the Son of Joseph.

 

V. Pray for us, O holy Joseph,

 

R. That we may be made wroth of the promises of Christ.

 

Let us pray:

 

O God, who in Thine ineffable Providence didst vouchsafe to choose Blessed Joseph to be the spouse of Thy most holy Mother, grant, we beseech Thee, that he whom we venerate as our protector on earth may be our intercessor in Heaven. Amen.

 

Prayer

 

Pray for us, O Great Saint Joseph, and by thy love for Jesus and Mary, and by their love for three, obtain for us the supreme happiness of living and dying in the love of Jesus and Mary. Amen.

 

Traditional Memorare to St. Joseph

 

Remember, O most chaste spouse of the Virgin Mary, that never was it known that anyone who implored your help or sought your intercession was left unaided. Full of confidence in your power, I fly unto you and beg your protection. Despite not, O Foster Father of the Redeemer, my humble supplication, but in your bounty, hear and answer me. Amen. (pp. 137-40)

 

St. Faustina’s Memorare to St. Joseph:

 

Remember, O most pure spouse of Mary, and my dearly beloved guardian, St. Joseph, that never was it known that anyone who invoked your care and requested your help was left without consolation.

 

Inspired with this confidence, I come to you and with all the ardor of my spirit I commend myself to you. Do not reject my prayer, O Foster Father of the Savior, but graciously receive and answer it. Amen. (p. 141)

 

Prayer to St. Joseph for Assistance

 

O glorious St. Joseph, you were chosen by God to be the foster father of Jesus, the most pure spouse of Mary ever Virgin, and the head of the holy family. You have been chosen by Christ’s vicar at the heavenly patron and protector of the Church founded by Christ. Therefore it is with great confidence that I implore your powerful assistance for the whole Church on earth. Protect in a special manner, with true fatherly love, the Pope and all bishops and priests in communion with the See of Peter. Be the protector of all who labor for souls amid the trials and tribulations of this life, and grant that all peoples of the world may follow Christ and the Church He founded.

 

Dear St. Joseph, accept the offering of myself which I now make to you. I dedicate myself to your service, that you may ever be my father, my protector, and my guide in the way of salvation. Obtain for me great purity of heart and a fervent love for the spiritual life. May all my actions, after your example, be directed to the greater glory of God, in union with the divine Heart of Jesus, the Immaculate Heart of Mary, and your own paternal heart.

 

Finally, pray for me that I may share in the pace and joy of your holy death. Amen. (p. 143)

 

Prayer to St. Joseph for Protection

 

Oh St. Joseph,
whose protection is so great, so prompt, so strong
before the throne of God,
I place in you all my interests and desires.
Oh St. Joseph,
do assist me by your powerful intercession,
and obtain for me from your Divine Son
all spiritual blessings through Jesus Christ, our Lord.
So that, having engaged here below your heavenly power,
I may offer my thanksgiving and homage to the most
Loving of Fathers.
Oh, St. Joseph,
I never weary contemplating you and Jesus asleep in
your arms;
Idare not approach while He reposes near your heart.
Press Him in my name and kiss His fine Head for me and
Ask Him to return the Kiss when I draw my dying breath.
Saint Joseph, Patron of departed souls—pray for me:
Amen. (p. 144)

 

Prayer for the Church Militant: Petitions and Dedication to St. Joseph

 

O glorious St. Joseph, you were chosen by God to be the foster father of Jesus, the most pure spouse of Mary ever Virgin, and the head of the holy family. You have been chosen by Christ’s Vicar as the heavenly patron and protector of the Church founded by Christ. Therefore it is with great confidence that I implore your powerful assistance for the whole Church on earth. Protect in a special manner, with true fatherly love, the People and all bishops and priests in communion with the See of Peter. Be the protector of all who labor for souls amid the trials and tribulations of this life, and grant that all peoples of the world may follow Christ and the Church He founded.

 

Dear St. Joseph, accept the offering of myself which I now make to you. I dedicate myself to your service, that you may ever be my father, my protector, and my guide in the way of salvation. Obtain for me great purity of heart and a fervent love for the spiritual life. May all my actions, after your example, be directed to the greater glory of God, in union with the divine Heart of Jesus, the Immaculate Heart of Mary, and your own paternal heart. Finally, pray for me that I may share in the peace and joy of your holy death. Amen. (pp. 146-47)