" If we understood fully what it is to receive the Sacraments, we should bring to the reception of them very much better sentiments that those we do. It is true that the greater number of people, in hiding their sins, always keep at the back of their minds the thought of acknowledging them. Without a miracle, they will not be any the less lost for that. If you want the reason, it is very easy to give it to you. The more we remain in that terrible state which makes Heaven and earth tremble, the more the Devil takes control of us, the more the grace of God diminished in us, the more our fear increases, the more our sacrileges multiply; and the more we fall away. The result is that we put ourselves almost beyond the possibility of returning into favor with God. I will give you a hundred examples of this against one to the contrary. Tell me, my dear brethren, can you even hope that after passing perhaps five or six years in sacrilege, during which you outraged God more than did all the Jews together, you would dare to believe that God is going to give you all the graces which you will need to emerge from this terrible state? You think that notwithstanding the many crimes against Jesus Christ of which you have been guilty, you have only to say: "I am going to give up sin now and all will be over."

Alas my friends! Who has guaranteed to you that Jesus Christ will not have made to you the same threat He made to the Jews and pronounce the same sentence which He pronounced against them? You did not wish to profit by the graces which I wanted to give you; but I will leave you alone, and you will seek Me and you will not find Me, and you will die in your sin.

Alas, my dear brethren, our poor souls, once they are in the Devil's hands, will not escape from these as easily as we would like to believe.

Look, my dear brethren, at what the Devil does to mislead us. When we are committing sin, he represents it to us as a mere trifle. He makes us think that there are a great many others who do much worse than we do. Or again that as we will be confessing the sin, it will be as easy to say four times as twice. But once the sin has been committed, he acts in exactly the opposite way. He represents the sin to us as a monstrous thing. He fills us with such a horror of it that we no longer have the courage to confess it. If we are too frightened to keep the sin hidden, he tells us, to reassure us, that we will confess it at our very next confession. Subsequently, he tells us that we will not have the courage to do that now, that it would be better to wait for another time to confess it. Take care, my dear brethren; it is only the first step which costs the effort. Once in the prison of the sin, it is very difficult, indeed, to break out of it.

But, you are thinking, I do not really believe that there are many who would be capable of hiding their sins because they would be too much troubled by them. Ah, my dear brethren, if I had to affirm on oath whether there were or were not such people, I would not hesitate to say that there are at least five or six listening to me who are consumed by remorse for their sins and who know that what I say is true. But have patience; you will see them on the day of judgment, and you will recall what I have said to you today. Oh, my God, how shame and fear can hold a Christian soul prisoner in such a terrifying state!

Ah, my dear brethren, what are you preparing for yourselves? You do not dare to make clean breast of it to your pastor? But is he the only one in the world? Would you not find priests who would have the charity to receive you?  Do you think that you would be given too severe a penance? Ah, my children, do not let that stop you! You would be helped; the greater part of it all would be done for you. They would pray for you; they would weep for your sins in order to draw down with greater abundance the mercies of God on you!

My friends, have pity on that poor soul which cost Jesus Christ so dearly! Oh, my God, who will ever understand the blindness of these poor sinners! You have hidden you sin, my child, but it must be known one day, and then in the eyes of the whole universe, while by one word you would have hidden it forever and you would have changed your Hell for an eternity of happiness.

Alas, that a sacrilege can lead these poor sinners so far. They do not want to die in that state, but they have not the strength to leave it. My God, torment them so greatly that they will not be able to stay there!"

Source: Sermons of the Cure of Ars, 1960 (Public Domain)

Prayer for Lent: O Lord who, for our sake, didst fast forty days and forty nights; give us grace to use such abstinence that, our flesh being subdued to the spirit, we may worthily lament and acknowledge our wretchedness, and may obtain perfect remission and forgiveness of Thee, the God of all mercy, who livest and reignest with the Father and Holy Ghost, one God, world without end. Amen

Source: Lent with the Cure d'Ars Compiled by the CAPG

"Introibo ad altare Dei. Ad Deum qui laetificat juventutem meam"

"The Church can be persecuted, she can be weakened, but she cannot be destroyed. she will always come back with a greater strength.
During the French Revolution: this is a rather remarkable blessed here, he has not been canonized yet I think: Blessed Noel Pinot. Most people have never heard of him! He was born in 1747, he became a priest, a parish priest. In 1788, everything was still thought to be peaceful. The revolution did not really happened overnight but no one thought of it in 1788! Few people did! He was made an abbé, a pastor. In 1789, the Revolution came. In 1790, there was the Civil Constitution of the Clergy which was directly attacking the Church. He, like other priests, had to take the oath for which he was imprisoned, he was not allowed to function at all, then there were a reaction, he was free for a while, and then again under oppression. He went around saying Mass in private, visiting the sick, anointing people, baptizing. But finally, he was caught. He was betrayed, as so often happens, by someone to whom he had shown great kindness. He was arrested in his Mass vestments, put in prison for 12 days, roughly treated. At the end of the 12 days, he was asked to take the oath again, he refused, and was sentenced to the guillotine. He went to the guillotine still wearing his Mass vestments. On the way, he said those words: the old beginning prayers said at the foot of the altar, "Introibo ad altare Dei. Ad Deum qui laetificat juventutem meam". (I will go to the altar of God. To God, the joy of my youth!) He was going to offer his last sacrifice, the sacrifice of himself." -- Msgr. Jeffrey Ingham:  Fortnight for Freedom Homily (June 29, 2017)

• Biography of Blessed Noel Pinot: Saint Joseph de Clairval Abbaye,Letter of September 12, 2014

Prayer to Blessed Noel Pinot for Priests under Persecution:

Blessed Noel Pinot, who shared in the Sacred Priesthood of Jesus, the Sovereign Priest, deign to show us, your servants, the power of your intercession. Enlighten and strengthen priests; render them, like you, invincible in their defense of the Faith. Foster priestly and religious vocations in our parishes; fill those aspiring to the priesthood and the religious life with an ardent zeal. Obtain for the faithful the grace to better know and practice their religion. Ensure that families are faithful in carrying out their duties and grant that they be humble and respectful towards their pastors.

Preserve children and the youth from the many perils which threaten their beliefs and virtues; undo the plots of those who wish to tear them away from the maternal bosom of the Church. As you did during your life, aid the sick and the infirm; strengthen those who suffer and struggle. Finally, bless and crown with success the apostolic labors of the ministers of Christ and of all the Church militant, with the aim of restoring to our dear France the reign of the Sacred Heart of Jesus. Blessed Noel Pinot, pray for us. (General Vicar A. Oger, Angers, France (July 10th, 1944)

- La prière, église Saint-Bonnet ( Léon Augustin Lhermitte 1844-1925) (Prayer, Saint Bonnet's Church)

"Some old-fashioned Catholics of long ago, we are told, would genuflect before entering a seat in any sort of auditorium. The incongruity of such an action, especially in a temple of entertainment, must have been amusing to a casual onlooker. The thoughtful man, however, would find something impressive in such an out of place devotion. For its occurrence would argue a solidly established familiarity with the Church and a corresponding lack of acquaintance with the theater and all its kindred.

Habitual though it might be, the bending of the knee by an old-fashioned Catholic before the altar of his God would necessarily be both deep and reverent. He knew that he was bowing in humble adoration before the Lord of all, before the Savior hidden in the tabernacle.

Judging from the genuflections demonstrated in church by some of the modern generation, the presence of our Lord on the altar is not so keenly comprehended. The faint inclination, the hasty dip, the slouchily indifferent bending of the knee can only indicate habit and custom based on little of thought or comprehension. For surely if the careless in this little ritualistic recognition of the Eucharist truly realized the Monarch before Whom they bowed they would at once become careful, devout and reverent. Catholic Transcript."

Source: Our Young People, V.39 #7, July 1930

"When anyone has really given up his sins, he must not be content simply with bewailing them. He must also give up, leave far behind, and fly from anything which is capable of leading him in the direction of them again. In other words, my dear brethren, we must be ready to suffer anything rather than fall back into those sins which we have just confessed. People should be able to see a complete change in us; otherwise we have not merited Absolution, and it could even be possible that we have indeed committed sacrilege. Alas, that there are few in whom this change is apparent after having received Absolution! Dear God, what sacrileges are committed! If in every thirty Absolution there were but one genuine case, how soon would the world be converted!

Those people do not merit Absolution, then, who do not give sufficient signs of contrition. Alas, how many times, because they are sent away, do they not come back any more! This, of course, is because they have no real urge to be converted, for if they truly had, very far from leaving their Confession until another Easter, they would be working with all their hearts to change their lives and to return to make their peace with God."

Source: Sermons of the Cure of Ars 1960 p.125 (Public Domain)

Prayer for Lent: O Lord who, for our sake, didst fast forty days and forty nights; give us grace to use such abstinence that, our flesh being subdued to the spirit, we may worthily lament and acknowledge our wretchedness, and may obtain perfect remission and forgiveness of Thee, the God of all mercy, who livest and reignest with the Father and Holy Ghost, one God, world without end. Amen

Source: Lent with the Cure d'Ars Compiled by the CAPG

Stations of the Cross, Holy Name of Jesus Cathedral, Raleigh NC

"The violence of the enemy is always directed against those priests who are most generous and most loyal. The more you are like your Divine Model, your Savior and your God, the more certainly will you be the target for the calumnies, the abuse and persecutions of the wicked."
-- Jesus Living in the Priest: Considerations on the greatness and Holiness of the Priesthood Jacques Nicolas et Rev. P. Millet, S.J.

Intention: 0 dearest Lord Jesus, I offer Thee the way of the Cross which I am about to make for Thy honor and glory and for all Thy priests, especially those who are suffering persecution for Thy sake.

The way of Cross

"O Mother of pity and of mercy who, while thy sweetest Son was bringing about the Redemption of the human race on the altar of the Cross, didst stand next to Him, as a Co-redemptrix, suffering with Him...; preserve in us, we beseech thee, and increase day by day, the precious fruit of His Redemption and thy Compassion."

Pope Piux XI, April 28 1935

Source: Mary, Co-redemptrix by Rev. Juniper B. Carol, O.F.M. S.T.D.

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The Sufferings of Mary as Co-Redemptrix

How Did Mary Make Satisfaction For us?

   The purpose of satisfaction is to repair the offense offered to God and to make Him once more favorable to the sinner. The offense offered by mortal sin has about it a certain infinity, since offense is measured by the dignity of the person offended. Mortal sin, by turning the sinner away from God, his final end, denies in practice to God His infinite rights as the Supreme Good and destroys His reign in souls.

   It follows from this that only the Incarnate Word could offer to the Father perfect and adequate satisfaction for the offense of mortal sin. For satisfaction to be perfect, it must proceed from a love and oblation which are as pleasing to God as, or more pleasing than, all sins united are displeasing to Him. But every act of charity elicited by Jesus had these qualities for His Divine Person gave them infinite satisfactory and meritorious value. A meritorious work becomes satisfactory (or one of reparation and expiation) when there is something painful about it. Hence, in offering His life in the midst of the greatest physical and moral sufferings, Jesus offered satisfaction of an infinite and superabundant value to His Father. He alone could make satisfaction in strict justice since the value of satisfaction like that of merit comes from the person, and the Person of Jesus, being divine, was of infinite dignity.

   It was, however, possible to associate a satisfaction of becomingness (de congruo) to Jesus' satisfaction, just as a merit of becomingness was associated to His merit. In explaining this point, we shall show all the more clearly the depth and extent of Mary's sufferings.

Mary offered for us a satisfaction of becomingness (de convenientia) which was the greatest in value after that of her Son.

  When a meritorious work is in some way painful it has value as satisfaction as well. Thus theologians commonly teach, following upon what has been explained in the previous section, that Mary satisfied for all sins de congruo in everything in which Jesus satisfied de condigno. Mary offered God a satisfaction which it was becoming that He should accept: Jesus satisfied for us in strict justice.

    As Mother of the Redeemer, Mary was closely united to Jesus by perfect conformity of will, by humility, by poverty, by suffering— and most particularly by her compassion on Calvary. That is what is meant when it is said that she offered satisfaction along with Him. Her satisfaction derives its value from her dignity as Mother of God, from her great charity, from the fact that there was no fault in herself which needed to be expiated, and from the intensity of her sufferings.

  The Fathers treat of this when they speak of Mary " standing " at the foot of the Cross, as St. John says (John xix, 25). They recall the words of Simeon, "Thy own soul a sword shall pierce " and they show that Mary suffered in proportion to her love for her crucified Son; in proportion also to the cruelty of His executioners, and the atrocity of the torments inflicted on Him Who was Innocence itself. The liturgy also has taught many generations of the faithful that Mary merited the title of Queen of Martyrs by her most painful martyrdom of heart. That is the lesson of the Feasts of the Compassion of the Blessed Virgin and of the Seven Dolors, as well as of the Stabat Mater.

   Leo XIII summed up this doctrine in the statement that Mary was associated with Jesus in the painful work of the redemption of mankind. Pius X calls her " the repairer of the fallen world " and continues to show how she was united to the priesthood of her Son: " Not only because she consented to become the mother of the only Son of God so as to make sacrifice for the salvation of men possible, but also in the fact that she accepted the mission of protecting and nourishing the Lamb of sacrifice, and when the time came led Him to the altar of immolation— in this also must we find Mary's glory. Mary's community of life and sufferings with her Son was never broken off. To her as to Him may be applied the words of the prophet: My life is passed in dolor and my days in groaning. To conclude this list of Papal pronouncements we may refer to the words of Benedict XV: "In uniting herself to the Passion and Death of her Son she suffered almost unto death; as far as it depended on her, she immolated her Son, so that it can be said that with Him she redeemed the human race ".

The Depth and Fruitfulness of Mary's Sufferings as Co-Redemptrix

  Mary's sufferings have the character of satisfaction from the fact that like Jesus and in union with Him, she suffered because of sin or of the offense it offers to God. This suffering of hers was measured by her love of God Whom sin offended, by her love of Jesus crucified for our sins, and by her love of us whom sin had brought to spiritual ruin. In other words, it was measured by her fullness of grace, which had never ceased to increase from the time of the Immaculate Conception. Already Mary had merited more by the easiest acts than the martyrs in their torments because of her greater love. What must have been the value of her sufferings at the foot of the Cross, granted the understanding she then had of the mystery of the Redemption !

   In the spiritual light which then flooded her soul, Mary saw that all souls are called to sing the glory of God. Every soul is called, to be as it were a ray of the divinity, a spiritual ray of knowledge and love, for our minds are made to know God and our wills to love Him. But though the heavens tell God's glory unfailingly, thousands of souls turn from their Creator. Instead of that divine radiation, instead of God's exterior glory and His Kingdom, there are found in countless souls the three wounds called by St. John: the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life: living as if there were no desirable love except carnal love, no glory except that of fame and honor, and no Lord and Master, no end, except man himself.

   Mary saw all that evil, all those wounds in souls, just as we see the evils and wounds of bodies. Her fullness of grace had given her an immense capacity to suffer from the greatest of evils: sin. She suffered as much as she loved God and souls: God offended by sin and souls whom it rendered worthy of eternal damnation. Most of all did Mary see the crime of deicide prepared in hearts and brought to execution : she saw the terrible paroxysm of hatred of Him Who is the Light and the Author of salvation.

  To understand her sufferings, we must think too of her love, both natural and supernatural, of her only Son Whom she not only loved but, in the literal sense of the term, adored since He was her God. She had conceived Him miraculously. She loved Him with the love of a virgin — the purest, richest and most tender charity that has ever been a mother's. Nor was her grief diminished by ignorance of anything that might make it more acute. She knew the reason for the crucifixion. She knew the hatred of the Jews, His chosen people — her people. She knew that it was all for sinners.

   From the moment when Simeon foretold the Passion — already so clearly prophesied by Isaias — and her compassion, she offered and did not cease to offer Him Who would be Priest and Victim, and herself in union with Him. This painful oblation was renewed over years. Of old, an angel had descended to prevent Abraham's immolation of his son Isaac. But no angel came to prevent the immolation of Jesus.  

   In his sermon on the Compassion of Our Lady, we read the following magnificent words of Bossuet: " It is the will of the Eternal Father that Mary should not only be immolated with the Innocent Victim and nailed to the Cross by the nails that pierce Him, but should as well be associated with the mystery which is accomplished by His death . . . Three things occur in the sacrifice of Our Savior and constitute its perfection. There are the sufferings by which His humanity was crushed. There is His resignation to the will of His Father by which He humbly offered Himself. There is the fruitfulness by which He brings us to the life of grace by dying Himself. He suffers as a victim who must be bruised and destroyed. He submits as a priest who sacrifices freely; voluntarie sacrificabo tibi (Ps liii, 8). Finally He brings us to life by His sufferings as the Father of a new people . . . "Mary stands near the Cross. With what eyes she contemplates her Son all covered with blood, all covered with wounds, in form now hardly a man! The sight is enough to cause her death. If she draws near to that altar, it is to be immolated there: and there, in fact, does she feel Simeon's sword pierce her heart . . . " But did her dolors overcome her, did her grief cast her to the ground? Stabat juxta crucem: she stood by the Cross. The sword pierced her heart but did not take away her strength of soul: her constancy equals her affliction, and her face is the face of one no less resigned than afflicted. "What remains then but that Jesus Who sees her feel His sufferings and imitate His resignation should have given her a share in His fruitfulness. It is with that thought that He gave her John to be her son: Woman, behold thy son. Woman, who suffer with me, be fruitful with me, be the mother of my children whom I give you unreservedly in the person of this disciple; I give them life by my sufferings, and sharing in the bitterness that is mine your affliction will make you fruitful."

   In the sermon, of which the paragraphs I have quoted are the opening, Bossuet develops the three main points outlined and shows that Mary's love for Jesus was enough to make her a martyr: " One Cross was enough for the well-beloved Son and the mother." She is nailed to the Cross by her love for Him. Without a special grace she would have died of her agony.

   Mary gave birth to Jesus without pain: but she brings the faithful forth in the most cruel suffering. "At what price she has bought them! They have cost her her only Son. She can be mother of Christians only by giving her Son to death. O agonizing fruitfulness! It was the will of the Eternal Father that the adoptive sons should be born by the death of the True Son.  What man would adopt at this price and give his son for the sake of strangers? But that is what the Eternal Father did. We have Jesus' word for it: God so loved the world as to give His only begotten Son (John iii, 16).

   " (Mary) is the Eve of the New Testament and the mother of all the faithful; but that is to be at the price of her First-born. United to the Eternal Father she must offer His Son and hers to death. It is for that purpose that providence has brought her to the foot of the Cross. She is there to immolate her Son that men may have life . . . She becomes mother of Christians at the cost of an immeasurable grief ..." We should never forget what we have cost Mary. The thought will lead to true contrition for our sins. The regeneration of our souls has cost Jesus and Mary more than we can ever think.

   We may conclude this section by noting that Mary the Co-Redemptrix has given us birth at the foot of the Cross by the greatest act of faith, hope and love that was possible to her on such an occasion. One may even say that her act of faith was the greatest ever elicited, since Jesus had not the virtue of faith but the beatific vision. In that dark hour when the faith of the apostles themselves seemed to waver, when Jesus seemed vanquished and his work annihilated, Mary did not cease for an instant to believe that her Son was the Savior of mankind and that in three days, He would rise again as He had foretold.

   When He uttered His last words " It is consummated" Mary understood in the fullness of her faith that the work of salvation had been accomplished by His most painful immolation. The evening before Jesus had instituted the Eucharistic sacrifice and the christian priesthood; she sees now something of the influence the sacrifice of the Cross will exercise. She knows that Jesus is the true Lamb of God Who takes away the sin of the world, that He is the conqueror of sin and the demon, and that in three days He will conquer death, sin's consequence. She sees the hand of God where even the most believing see only darkness and desolation. Hers was the greatest act of faith ever elicited by a creature, a faith higher than that of the angels when they were as yet in their period of trial.

   Calvary saw too her supreme act of hope at a moment when everything seemed lost. She grasped the force of the words spoken to the good thief: "This day thou Shalt be with me in paradise"; heaven, she realized, was about to be open for the elect.

   It was finally her supreme act of charity : so to love God as to offer His only Son in the most painful agony: to love God above everything at the moment when He tried her in the highest and deepest of her loves, even in the object of her adoration — and that because of our sins.

   It is true that the theological virtues grew in Mary up to the time of her death, for these acts of faith, hope and charity were not broken off but continued in her as a kind of state. They even expanded in the succeeding calm, like a river which becomes more powerful and majestic as it nears the ocean. The point which theology wishes to stress is not that of Mary's subsequent growth in the virtues but the equality between her sacrifice and her merits at the foot of the Cross itself: both her sacrifice and her merits were of inestimable value and their fruitfulness, while not approaching that of Christ's sacrifice and merits, surpasses anything the human tongue can utter. Theologians express this by saying that Mary made satisfaction for us de congruo, in proportion to her immense charity, while Jesus made satisfaction de condigno.

   Even the saints who have been most closely associated with the sufferings of the Savior did not enter as Mary did into the most secret depths of the Passion. St. Catherine de Ricci had every Friday during twelve years an ecstasy of pain which lasted twenty-eight hours and during which she lived over again all the sufferings of the way of the Cross. But even such sufferings fell far short of those of Mary. Mary's heart suffered in sympathy with all the agony of the Sacred Heart to such a point that she would have died of the experience had she not been especially strengthened.

   Thereby she became the consoler of the afflicted, for she had suffered more than all, and patroness of a happy death. We have no idea how fruitful these sufferings of hers have been during twenty centuries.

Mary's Participation as Co-Redemptrix in the Priesthood of Christ.

  Though Mary may be termed Co-Redemptrix in the sense we have explained, there can be no question of calling her a priest in the strict sense of the word since she has not received the priestly character and cannot offer Holy Mass nor give sacramental absolutism. But, as we have seen already, her divine maternity is a greater dignity than the priesthood of the ordained priest in the sense that it is more to give Our Savior His human nature than to make His body present in the Blessed Eucharist. Mary has given us the Priest of the sacrifice of the Cross, the Principal Priest of the sacrifice of the Mass and the Victim offered on the altar.

   It is more also, and more perfect, to offer her only Son and her God on the Cross as Mary did, by offering herself with Him in community of suffering, than to make the body of Our Lord present and to offer It on the altar as the priest does at Holy Mass.

   We must affirm, too, as has recently a careful theologian who has devoted years to the study of these questions that "it is a certain theological conclusion that Mary co-operated in some way in the principal act of Jesus' priesthood, by giving, as the divine plan required, her consent to the sacrifice of the Cross as it was accomplished by the Savior. In another context he writes: "If we consider only certain immediate effects of the priest's action such as the Eucharistic consecration or the remission of sins in the sacrament of penance, it is true that the priest can do certain things which Mary, not having the priestly power, cannot. But to look at the matter so is not to compare dignities but merely particular effects which are produced by a power which Mary lacks and which do not necessarily indicate a higher dignity".

  But even if Mary cannot, for the reasons given, be spoken of as priest in the strict sense of the term, it remains true, as M. Olier has said, that she has received the fullness of the spirit of the priesthood, which is the spirit of Christ the Redeemer. That is the reason why she is called Co-Redemptrix, a title which, like that of Mother of God, implies a higher dignity than that of the christian priesthood.

   Mary's participation in the immolation and oblation of Jesus, Priest and Victim, cannot be better summed up than in the words of the Stabat Mater of the Franciscan Jacopone de Todi (1228-1306).

   The Stabat Mater manifests in a singularly striking manner that supernatural contemplation of the mystery of Christ crucified is part of the normal way of holiness. In precise and ardent words it speaks of the wounding of the Savior's Heart and shows the intimate and persuasive manner in which Mary leads us to Him. Not only does Mary lead us to the divine intimacy, in a sense she produces it in us- that is what the repetition of the imperative " Fac " in the following strophes brings out:

Eia Mater, fons amoris,                      
Me sentire vim doloris                      
Fac, ut tecum lugeam.  

O Thou Mother! Fount of Love!
Touch my spirit from above,
Make my heart with thine accord!

Fac ut ardeat cor meum
In amando Christum Deum,
Ut sibi complaceam.

Make me feel as thou hast felt;
Make my soul to glow and melt
With the love of Christ my Lord.

Fac ut portem Christi mortem,
Passionis fac corsortem
Et plagas recolere.

Let me, to my latest breath,
In my body bear the death
Of that dying Son of thine.

Fac me plagis vulnerari
Fac me cruce inebriari,
Et cruore Filii.

Wounded with His every wound,
Steep my soul till it hath swoon'd
In His very blood away.
— Fr. Caswall


This is the prayer of a soul which, under a special 'inspiration, wishes to know in a spiritual way the wound of love and to be associated in these painful mysteries of adoring reparation as were John and the holy women on Calvary — and Peter, too, when he shed his bitter tears. Those tears of adoration and sorrow are what the Stabat asks for in the following strophes:

Fac me tecum pie flere,
Crucifixo condolere,
Donee ego vixero.

Let me mingle tears with thee,
Mourning Him who mourn'd for me,
All the days that I may live.

Juxta crucem tecum stare,
Et me tibi sociare
In planctu desidero.

By the cross with thee to stay.
There with thee to weep and pray,
Is all I ask of thee to give.
— Fr. Caswall


 Mary exercised therefore a universal mediation on earth by meriting de congruo all that Jesus merited de condigno and also by making similar satisfaction in union with Him.

Source: The Mother of the Savior and our interior Life by Garrigou Lagrange, O.P

3. We adore Thee, O eternal Wisdom! And to repair the gross ignorance which has caused us to offend Thee, we offer up to Thee all the knowledge of those most enlightened Spirits, the Cherubim. Eternal praise and thanksgiving be to the Most Holy and Most Divine Sacrament.

O Queen of heaven and earth, hope of mankind, who adores thy Divine Son incessantly! We entreat thee, that, since we have the honor to be of the number of thy children, thou would interest thyself in our behalf and make satisfaction for us, and in our name, to our Eternal Judge, by rendering to Him the duties which we ourselves are incapable of performing. Amen

Source: CAPG