from PROVIDENCE, Fr. Reginald Garrigou-LaGrange, O.P.
Nihil Obstat, Imprimi Potest and Imprimatur, 1937
PROVIDENCE AND THE GRACE OF A HAPPY DEATH
PRAYER FOR A HAPPY DEATH
UNFAILING PRAYER TO ST.
AN ACT OF
HOLY HEART OF MARY
THE GRACE OF A HAPPY DEATH
of those vital questions that should be of the deepest interest to
every soul, no matter what its condition, is the question of a happy
death. On this subject St. Augustine wrote one of his last and finest
works, the Gift of Perseverance,
in which he gives his definite views on the mystery of
By the Semi-Pelagians on the one hand and Protestants and Jansenists on
the other, this vital question has been understood in widely different,
even fundamentally opposite, senses. These two contrary heresies
prompted the Church to define her teaching on this point more precisely
and to declare the truth in all its sublimity as the transcendent mean
between the extreme errors.
A brief summary of these errors will give us a better appreciation of
the truth and a clearer understanding of what the grace of a happy
death really is. We shall then see how this grace may be obtained.
The doctrine of the Church and the
errors opposed to it
The Semi-Pelagians maintained that man can have the initium fidei et salutis,
the beginning of faith and a good desire apart from grace, this
beginning being subsequently confirmed by God. According to their view,
not God but the sinner himself takes the first step in the sinner's
On the same principles the Semi-Pelagians maintained that, once
justified by grace, man can persevere until death without a further
special grace. For the just to persevere unto the end, it is enough,
they said, that the initium salutis, this natural good will, should
It amounted to this, that God not only wills all men to be saved, but
wills it to the same extent in every case; and further, that precisely
the element which distinguishes the just from the wicked---the initium
salutis and those final good dispositions which are to be found in one
and not in another, in Peter and not in Judas---is not to be referred
God as its author; He is simply an onlooker.
It meant the rejection of the mystery of predestination and the
ignoring of those words of our Lord: "No man can come to Me, except the
Father, who sent Me, draw him" (John 6:44), words that apply both to
the initial and to the final impulse of our hearts to God. "Without Me
you can do nothing" (John 15:5), our Lord said. As the Second Council
of Orange recalled against the Semi-Pelagians, St. Paul added: "Who
distinguisheth thee? Or what hast thou that thou hast not received?" (1
Cor. 4:7); "Not that we are sufficient to think anything of ourselves,
as of ourselves; but our sufficiency is from God" (2 Cor. 3:5). If this
is true of our every thought, still more true is it of the least
salutary desire, whether it be the first or the last.
St. Augustine, too, pointed out that both the first grace and the last
are in an especial way gratuitous. The first prevenient grace cannot be
merited or in any way be due to a purely natural good impulse, since
the principle of merit is sanctifying grace, and this, as its very name
implies, is a gratuitous gift, a life wholly supernatural both for men
and for Angels.
Again, the final grace, the grace of final perseverance, is, as St.
Augustine pointed out, a special gift, a grace peculiar to the elect,
of whom our Lord said: "No one can snatch them out of the hand of My
Father" (John 10:29). When this grace is granted, he added, it is from
sheer mercy; if on the other hand it is not given, it is as a just
chastisement for sin, usually for repeated sin, which has alienated the
soul from God. We have it exemplified in the death of the good thief
and that of the unrepentant one.
For St. Augustine the question is governed by two great principles. The
first is that not only are the elect foreseen by God, but they are more
beloved by Him. St. Paul had said: "Who distinguisheth thee? Or what
hast thou that thou hast not received?" (1 Cor. 4:17.) Later on we find
St. Thomas saying that "since the love of God is cause of whatever
goodness there is in things, no one thing would be better than another,
if God did not will a greater good for one than for the other" (Ia, q.
20, a. 3).
The other principle, formulated by St. Augustine in express terms, is
that God never commands the impossible, though in commanding He
admonishes us to do what we can and to ask for grace to accomplish what
we ourselves cannot do: Deus impossibilia non jubet, sed in jubendo
monet et facere quod possis et petere quod non possis. These words,
taken from his De natura et gratia,  are quoted by the
Council of Trent 
and bring out how God desires to make it really possible for all to be
saved and observe His precepts, and how in fact He does so. As for the
elect, He sees to it that they continue to observe His precepts until
How are these two great principles, certain and beyond dispute, to be
intimately reconciled? Before receiving the beatific vision, no created
intellect, of men or of Angels, can perceive how this can be. It must
first be seen how infinite justice, infinite mercy, and a sovereign
liberty are reconciled in the Deity, and this requires an immediate
vision of the Divine essence.
As we know, these principles laid down by St. Augustine against
Semi-Pelagianism were in substance approved by the Second Council of
Orange. Thus it remains true that the grace of a happy death is a
special grace peculiar to the elect.
At the opposite extreme to Semi-Pelagianism, Protestantism and
Jansenism distorted the first principle formulated by St. Augustine by
rejecting the second. On the pretext of emphasizing the mystery of
predestination, they denied the all-embracing character of God's saving
will, maintaining also that in some cases God commands the impossible,
that at the moment of death it is not possible for all to be faithful
to the divine precepts. We know what the first proposition of Jansenius
that certain of God's commandments are impossible for some even among
the just, and this not merely when they are negligent or have not the
full use of reason and will, but even when they have the desire to
carry out these precepts and do really strive to fulfill them: justis volentibus et conantibus.
Even for them the carrying out of certain precepts is impossible
because they are denied the grace that would make it possible.
Such a proposition must drive men to despair and shows how wide is the
gulf separating Jansenism from the true doctrine of St. Augustine and
St. Thomas: Deus impossibilia non
jubet. This grave error involves the denial of God's justice and
hence of God Himself; a fortiori
it denies His mercy and the offering of sufficient grace to all. Indeed
it means the rejection of true human liberty (libertas a necessitate),
so that finally sin becomes unavoidable and is sin no longer, and hence
cannot without extreme cruelty be punished eternally.
From the same erroneous principles, Protestants were led to declare not
only that predestination is gratuitous, but that good works, in the
case of adults, are not necessary for salvation, faith alone sufficing.
Hence that saying of Luther's: Pecca
fortiter et crede fortius:
sin resolutely, but trust even more resolutely in the application of
Christ's merits to you and in your predestination. This is no longer
hope, but is an unpardonable presumption. Jansenism and Protestantism,
in fact, oscillate between presumption and despair, without ever being
able to find true Christian hope and charity.
Against this heresy the Council of Trent defined 
that "Whereas we should all have a steadfast hope in God, nevertheless
(without a special revelation) no one can have absolute
certainty that he will persevere to the end." The Council quotes the
words of St. Paul: "Wherefore, my dearly beloved -(as you have always
obeyed. ..), with fear and trembling work out your salvation. ...For it
is God who worketh in you, both to will and to accomplish according to
His good will" (Phil. 2:12); "He that thinketh himself to stand, let
him take heed, lest he fall" (1 Cor. 10:12). He must put all his trust
in the Almighty, who is alone able to raise him up when he has fallen
and keep the just upright in a corrupt and perverse world. "And he
shall stand: for God is able to make him stand" (Rom. 14:4).
And so the Church maintains the Gospel teaching in its rightful place
above the vagaries of error, above the extreme heresies of
Semi-Pelagianism and Protestantism. On the other hand, the elect are
more beloved of God than are others and, on the other hand, God never
commands the impossible, but in His love desires to make it really
possible for all to be faithful to His commandments.
It remains true therefore, as against Semi-Pelagianism, that the grace
of a happy death is a special gift 
and, as against Protestantism and Jansenism, that among those who have
the use of reason they alone are deprived of help at the last who
actually reject it by resisting the sufficient grace offered them, as
the bad thief resisted it, and that in the very presence of Christ the
This being so, how are we to obtain this immense grace of a happy
death? Can we merit it? And if it cannot be merited in the strict
sense, is it possible for us at any rate to obtain it through prayer?
What are the conditions that such a prayer must conform to?
These are the two points we wish to develop, relying especially on
what St. Thomas has written about them in Ia IIae, q. 114, a. 9.
Can we merit the grace of a happy
Are we able to merit it in the strict sense of the term "merit," which
implies the right to a Divine reward?
Final perseverance, a happy death, is no more than the continuance of the state of grace up
to the moment of death, or at any rate it is the coincidence or union
of death and the state of grace if conversion takes place at the last
moment. In short, a happy death is death in the state of grace, the
death of the predestinate or elect.
We now see why the Second Council of Orange declared it to be a special
why, too, the Council of Trent declared the gratuitous element in it by
saying that, "this gift cannot be derived from any other but from the
One who is able to establish him who standeth that he stand
perseveringly, and to restore !Iim who has fallen." 
Whatever we are able to merit, though it comes chiefly from God, is not
from Him exclusively; it proceeds also from our own merits, which imply
the right to a Divine reward. Hence we feel that the just must humbly
admit that they have really no right
to the grace of final perseverance.
St. Thomas demonstrates this truth by a principle as simple as
profound, one that is now commonly received in the Church 9 (cf. Ia
IIae, q. 14, a. 9). We may profitably pause to consider it for a
moment; it will serve to keep us humble.
"The principle of merit," says St. Thomas, "cannot itself be merited (principium meriti sub merito non cadit)";
for no cause can cause itself, whether it be a physical cause or moral
(as merit is). Merit, that act which entitles us to a reward, cannot
reach the principle from which it proceeds. Nothing is more evident
than that the principle of merit cannot itself be merited.
Now the gift of final perseverance is simply the state of grace maintained up to the
moment of death,
or at least at that moment restored. Furthermore, the state of grace,
produced and maintained by God, is in the order of salvation the very
principle of merit, the principle rendering our acts meritorious of an
increase in grace and of eternal life. Apart from the state of grace,
apart from charity whereby we love God with an efficacious love, more
than ourselves, with a love founded at least on a right estimation of
values, our salutary acts have no right to a supernatural reward. In
such case these salutary acts, like those preceding justification, bear
no proportion to such a reward; they are no longer the actions of an
adopted son of God and of one who is His friend, heir to God and coheir
with Christ, as St. Paul says. They proceed from a soul still estranged
from God the last end, through mortal sin, from one having no right as
yet to eternal life. Hence St. Paul writes (1 Cor. 13:1-3): "If I have
not charity, I am nothing . . . it profiteth me nothing." Apart from
the state of grace and charity, my will is estranged from God, and
personally therefore I can have no right to a supernatural reward, no
merit in the order of salvation.
Briefly, then, the principle of merit is the state of grace and
perseverance in that state; but the principle of merit cannot itself be
If the initial production of sanctifying grace cannot be merited, the
same must be said of the preservation of anyone in grace, this being
simply the continuation of the original production and not a distinct
divine action. So says St. Thomas (Ia, q. 104, a. 1 ad 4um): "The
conservation of the creature by God is not a fresh Divine action, but
the continuation of the creative act." Hence the maintenance of anyone
in the state of grace can no more be merited than its original
To this profound reason many theologians add a second, which is a
confirmation of it. Strictly condign
merit (meritum de condigno)
or merit founded in justice presupposes the Divine promise to reward a
certain good work. But God has never promised final perseverance or
preservation from the sin of final impenitence to one who should keep
His commandments for any length of time. Indeed it is precisely this
obedience until death in which final perseverance consists; hence it
cannot be merited by that obedience, for otherwise it would merit
itself. We are thus brought back to our fundamental reason, that the
principle of merit cannot be merited. Moreover, with due reservations,
the same reason is applicable to congruous merit (meritum de congruo),
that merit which is founded in the rights of friendship uniting us to
God, the principle of which is again the state of grace. 
What it all comes to is this, that God's mercy, not His
placed us in the state of grace and continues to maintain us therein.
The just, it is true, are able to merit eternal life, this being the
term, not the principle of merit. Even so, if they are to obtain
eternal life, it is still required that the merits they have won shall
not have been lost before death through mortal sin. Now no acts of
charity we perform give us the right to be preserved from mortal sin;
it is mercy that preserves us from it. Here is one of the main
foundations of humility.
Against this doctrine, now commonly accepted by theologians, a somewhat
specious objection has been raised. It has been said that one who
merits what is greater can merit what is less. Hence, since the just
can merit eternal life de condigno
and since this is something more than final perseverance, it follows
that they can merit final perseverance also.
To this St. Thomas replies (Ibid., ad 2um et 3um): One who can do what
is greater can do what is less, other things being equal, not
otherwise. Now here there is a difference between eternal life and
final perseverance: eternal life is not the principle of the
meritorious act, far from it; eternal life is the term of that act.
Final perseverance, on the other hand, is simply the continuance in the
state of grace, and this, as we have already seen, is the principle of
But, it is insisted, one who can merit the end can merit also the means
to that end; but final perseverance is a means necessary to obtain
eternal life and, therefore, like eternal life, can be merited.
Theologians in general reply by denying that the major premise is of
universal application. Merit, indeed, is a means of obtaining eternal
life, and yet it is not itself merited: it is enough that it can be had
in other ways. Similarly, the grace of final perseverance can be
obtained otherwise than by merit; it may be had through prayer, which
is not directed to God's justice, as merit is, but to His mercy.
But, it is further insisted, if final perseverance cannot be merited,
neither can eternal life, which is only the consequence of this. From
what has already been said, we must answer that anyone in the state of
grace may merit eternal life only on condition that the merits he has
gained have not been lost or have been mercifully restored through the
grace of conversion. Hence the Council of Trent states (Sess. VI, cap.
16 and can. 32), that the just man can merit eternal life, si in gratia decesserit, if he dies
in the state of grace.
We are thus brought back to that saying of St. Augustine and of St.
Thomas after him: where the gift of final perseverance is granted, it
is through mercy; if it is not granted, it is in just chastisement for
sin, and usually for repeated sin, which has alienated the soul from
From this we deduce many conclusions, both speculative  and
practical. We shall draw attention only to the humility that must be
ours as we labor in all confidence to work out our salvation.
What we have been saying is calculated from one point of view to
inspire dread, but what we have still to say will give great
How the grace of a happy
death may be obtained through prayer
What are the conditions to which this prayer must conform? If, strictly
speaking, the gift of final perseverance can- not be merited, since the
principle of merit does not merit itself, it may nevertheless be
obtained through prayer, which is directed not to God's justice but to
What we obtain through prayer is not always merited: the sinner, for
example, who now is in the state of spiritual death, is able with the
aid of actual grace to pray for and obtain sanctifying or habitual
grace, which could not be merited, since it is the principle of merit.
It is the same with the grace of final perseverance: we cannot merit it
in the strict sense, but we can obtain it through prayer for ourselves,
and indeed for others also (cf. St. Thomas, Ibid., ad 1um).
What is more, we can and indeed we ought to prepare ourselves to
receive this grace by leading a better life.
Whatever the Quietists may have said, failure to ask for the grace of a
happy death and to prepare ourselves to receive it argues a disastrous
and stupid negligence, in curia
For this reason our Lord taught us to say in the Our Father:
not into temptation, but deliver us from evil"; and the Church bids us
say daily: "Holy Mary, Mother of God, pray for us sinners now and at
the hour of our death. Amen."
Can our prayer obtain this grace of a happy death infallibly? Relying
on our Lord's promise, "Ask and you shall receive," theology teaches
that prayer made under certain conditions is infallible in obtaining
the gifts necessary for salvation, including therefore the final grace.
What are the conditions required that prayer shall be infallibly
efficacious? "They are four," St. Thomas tells us (IIa IIae, q. 83, a.
15 ad 2um): "We must ask for ourselves, the things
necessary for salvation, with piety, with perseverance."
We are, in fact, more certain of obtaining what we ask for ourselves
than when we pray for a sinner, who perhaps is resisting grace at the
very moment we are praying for him.  But even though we ask for the
gifts necessary for salvation, and for ourselves, prayer will not be
infallibly efficacious unless it is made with piety, humility, and
confidence, as well as with perseverance. Only then will it express the
sincere, profound, unwavering desire of our hearts. And here once again
together with our own frailty, appears the mystery of grace; we may
fail to persevere in our prayer as we may fail in our meritorious
works. This is why we say before Communion at Mass: "Never permit me, O
Lord, to be separated from Thee." Never permit us to yield to the
temptation not to pray; deliver us from the evil of losing the relish
and desire for prayer; grant us that we may persevere in prayer
notwithstanding the dryness and the profound weariness we sometimes
Our whole life is thus shrouded in mystery. Everyone of our salutary
acts presupposes the mystery of grace; everyone of our sins is a
mystery of iniquity, presupposing the Divine permission to allow evil
to exist in view of some higher good purpose, which will be clearly
seen only in heaven. "The just man liveth by faith" (Rom. 1:17). We
need help to the very end, not only that we may merit, but that we may
pray even. How are we to obtain the necessary help to persevere in
prayer? By bearing in mind our Lord's words: "If you ask the Father
anything in My name, He will give it to you. Hitherto you have not
asked anything in My name" (John 16:23-24).
We must pray in the name of our Savior.
That is the best way of purifying and strengthening our intention, and
will do more than the sword of Brennus to turn the balance. We must ask
Him besides to make personal intercession on our behalf. This
intercession of His is continued from day to day in the Holy Mass,
wherein, as the Council of Trent says, through the ministry of His
priests He never ceases to offer Himself and apply to us the merits of
Seeing that the grace of a happy death can be obtained only through
prayer and not merited, we should turn to that
1. Chap. 43. n. 50.
2. Denzinger, Enchiridion
Symbolorum. n. 804.
3. Aliqua Dei
praecepta hominibus justis volentibus et conantibus, secundum
praesentes qual habent vires, sunt impossibilia, deest quoque illis
gratia qua possibilia fiant. Denzinger, n. 1092.
4. Sess. VI, cap. 13, and canon 16: Denzinger,
nn. 806, 826.
5. The Council of Trent defined, Sess. VI, can. 22
(Denz. n. 832): "If anyone saith that the justified either is able to
persevere without the special help of God in the justice received; or
that with that help he is not able: let him be anath- ema." (Cf. nn.
804, 806.) The terms of the Council-"the grace of final perseverance is
a special assistance"-must be rightly understood if all ambiguity is to
be avoided. There is no necessity for a new action on the part of God,
for, as will be pointed out shortly, conservation in grace is simply
the continuation of its original production, not a new action. So also
from the point of view of the soul, it is enough for the habitual grace
to be preserved; there is no need for even one new actual grace, as
happens in the case of the child that dies soon after baptism without
ever making an act of the love of God. But, according to the Councils
of Orange and Trent, what is a special gift, one granted to some and
not to others, is the coincidence of the state of grace with death: the
fact that grace is preserved up to that moment instead of God's
permitting a fall. This coincidence of the state of grace with death is
a great favor and is from God: when it is granted, it is the divine
mercy that grants it, and in this sense it is a special gift.
6. The Council of Trent says again, Sess. VI, cap. II,
13 (Denzinger, nn. 804, 806): "God commands not impossibilities. ...All
ought to place and repose a most firm hope in God's help. For God,
unless men be themselves wanting to His grace, as He has begun the good
work, so will He perfect it (in them), to will and to accomplish"
(Phil. 2: 13).
Dei etiam renatis et sanctis semper est implorandum, ut ad finem bonum
pervenire vel in bono possint opere perdurare (Denzinger, n.
8. Quod quidem
(donum) aliunde haberi non potest, nisi ab eo qui patens est cum qui
stat statuere ut perseveranter stet, et cum qui cadit restituere (Denzinger,
9. It is a matter of discussion among theologians
whether the gift of final perseverance can be the object of this
congruous merit, which is founded not in justice but in the charity
uniting us with God, in jure
amicabili, in the rights of friendship existing between God and
The best commentators of St. Thomas, relying on the principles
formulated by him, state in reply that final perseverance cannot be the
object of strict congruous merit, since the principle of this merit is
a continued state of grace, and the principle of merit, as we have
seen, cannot be merited.
Moreover, congruous merit strictly so-called, founded as it is in the
rights of friendship, in jure
obtains infallibly the corresponding reward. God never refuses us what
we have merited in this way, at any rate for ourselves personally. From
which it would follow that, once come to the use of reason, all the
just by their acts of charity would merit the gift of final
perseverance and would in fact persevere to the end, which is not the
Nevertheless it remains true that the grace of a happy death may be the
object of congruous merit understood in a wide sense, this being simply
the impetratory value of prayer, which is founded not in justice or the
rights of friendship, but in the liberality and mercy of God.
10. Since the grace of final perserverance is not
merited, it is not because God has foreseen our merits that He bestows
it upon us; from which it follows that predestination to glory is also
gratuitous: it is not ex praevisis
meritis, as St. Thomas says (Ia, q. 23, a. 5). If anyone wishes
to maintain that it is ex praevisis
meritis, then at least he must say that it is not "from merits
foreseen as persisting unto the end apart from a special gift," ex praevisis meritis absque speciali dono
usque in finem perdurantibus.
11. Nevertheless, if many of us are praying for the
conversion of the sinner, or if our prayer continues not merely for
days but for months and long years, it becomes more and more probable
that God desires to hear us, since it is He Who makes us persevere in
PRAYER FOR A HAPPY
By St. Charles
IN THE NAME of the Most Holy Trinity, Father, Son and Holy Ghost, I, a
poor, unhappy sinner, make this solemn declaration before thee, O
beloved Angel, who has been given me as a protector by the Divine
1. I desire to die in the Faith
which the Holy, Roman and Apostolic Church adheres to and defends, in
which all the Saints of the New Testament have died. I pray thee,
provide that I may not depart out of this life before the Holy
Sacraments of that Church have been administered to me.
2. I pray that I may depart from
this life under thy holy protection and guidance, and I beseech thee,
therefore, to assist me at the hour of my death and to propitiate the
Eternal judge, whose Sacred Heart was inflamed with most ardent love
for sinners upon the Cross.
3. With my whole heart I long to
be made a partaker of the merits of Jesus Christ and His holy Mother
Mary, thine exalted Queen, and I pray thee, through the sufferings of
Jesus on the Cross, to mitigate the agonies of my death and to move the
Queen of Heaven to cast her loving glance upon me, a poor sinner, in
that dreadful hour, for my sweetest consolation.
my dearest Guardian Angel!
Let my soul be placed in thy charge, and when it has gone forth from
the prison of this body, do thou deliver it into the hands of its
Creator and Redeemer, that with thee and all the Saints, it may gaze
upon Him in the bliss of Heaven, love Him perfectly and find its
blessedness in Him throughout eternity. Amen.
UNFAILING PRAYER TO ST.
[From the St. Joseph Directory]
O St. Joseph whose protection is so great, so strong, so prompt before
the Trone of God, I place in you all my interests and desires. O 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 Homege to the most Loving of Fathers. O St. Joseph
I never weary contemplating you and Jesus asleep in your arms. I dare
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. St. Joseph, Patron of departing souls, pray for us.
Say for nine consecutive mornings for anything you may desire. It has
seldom been know to fail.
This prayer was found in the fiftieth year of Our Lord Jesus
1500's it was sent by the Pope to Emperor Charles when he was going
Whoever reads this prayer or hears it or caries it, will never
sudden death, nor be drowned, nor will poison take effect on them. They
will nor fall into the hands of the enemy nor be burned in any fire,
nor will they be defeated in battle.
Make this prayer known everywhere.
Imprimatur Most Rev. George W, Ahr.
Bishop of Trenton.
AN ACT OF CONSECRATION TO
HOLY HEART OF MARY
O HEART of Mary, ever
Virgin! O Heart the holiest,
the purest, the most perfect, that the Almighty hath formed in any
creature; O Heart, full of all grace and sweetness, throne of love and
mercy, image of the adorable Heart of Jesus, Heart that didst love God
more than all the seraphim, that didst procure more glory to the most
Holy Trinity and all the Saints together, that didst endure for love of
us the bitter Dolors at the foot of the Cross, and dost so justly merit
the reverence, love and gratitude of all mankind, I give thee thanks
for all the benefits which thou hast obtained for me from the Divine
Mercy; I unite myself to all the souls that find their joy and
consolation in loving thee. O Heart most amiable, the delight and
admiration of the Angels and the Saints, henceforth thou shalt be to
me, next to the Heart of Jesus, the object of my tenderest devotion, my
refuge in affliction, my consolation in sorrow, my place of retreat
from the enemies of my salvation, and, at the hour of my death, the
surest anchor of my hope. Amen.
O HOLY Mother of God,
glorious Queen of Heaven and
earth! I choose thee this day for my Mother, and my advocate at the
throne of thy Divine Son. Accept the offering I here make of my heart.
May it be irrevocable. It never can be out of danger whilst at my
disposal; never secure but in thy hands. Obtain for me at present the
gift of true repentance and such graces as I may afterward stand in
need of, for the gaining of everlasting life. Amen.
FOR DEATH BY ST. JOSEPH CAFASSO
PRAYERS TO THE
VIRGIN IN PREPARATION FOR DEATH
OF THE LAST TWO HOURS OF ONE'S LIFE TO MARY
THE GREAT MEANS OF SALVATION BY ST. ALPHONSUS LIGUORI
FOR A HAPPY DEATH
LADY AND THE DEATH OF JESUS WITH PRAYER FOR A HAPPY DEATH
FOR A HAPPY DEATH 1: TO THE MOTHER OF SORRROWS
FOR A HAPPY DEATH 2 BY ST. ALPHONSUS LIGUORI
TO ST. JOSEPH FOR A HAPPY DEATH
ON DEATH BY DOM SCUPOLI
THE GRACE OF A HAPPY DEATH
GUARDIAN ANGELS AND THE GRACE OF A HAPPY DEATH