II.

(Our holy father Mark, [354]p. 556.)

While St. Mark could not have written this, it may, of course, have been added at a very early date. ¹ This most touching prayer bears marks of great antiquity, the reference to our "Christ-loving sovereign" comporting better with the early enthusiasm inspired by Constantine's conversion than with the disappointments incurred under his Arianizing or apostate successors. Now, this commemoration of St. Mark would of itself attach his name to the liturgy.

But here is the place to note the principles of these primitive prayers for saints departed. (1) They could only be offered in behalf of the holy dead who had fallen asleep in full communion with Christ and His Church; (2) They were not prayers for their deliverance out of one place into another; (3) They recognised the repose (not yet the triumph) of the faithful departed as incomplete, and hence (4) invoked for them a blessed consummation of peace and joy in the resurrection.

Now, all this is fatal to the Roman dogmas and usages, because (1) they thus include St. Mark and the Blessed Virgin in these commemorations; while Rome teaches, not only that these great saints went immediately to the excellent glory, and there have reigned with Christ ever since they died, but (2) that on this very ground, and that of their supererogatory merits, the Pontiff holds a purse ² of their excessive righteousness to dispense to meaner Christians.

St. Augustine speaks of his dear Nebridius as in Abraham's bosom, ³ but finds comfort in commemorating him and Monica his mother, "because it is so comfortable." This is his idea, in a word: "Et credo jam feceris quod te rogo, sed (Ps. cxix. 108) voluntaria oris mei, approba, Domine."