..... this missal is hereafter to be followed absolutely, without any scruple of conscience or fear of incurring any penalty, judgment or censure, and may freely and lawfully be used ..... Nor are superiors, administrators, canons, chaplains, and other secular priests, or religious, of whatever title designated, obliged to celebrate the Mass otherwise than as enjoined by Us. ..... Accordingly, no one whatsoever is permitted to infringe or rashly contravene this notice of Our permission, statute, ordinance, command, precept, grant, direction, will, decree and prohibition. Should any person venture to do so, let him understand he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul.
Pope St. Pius V, Papal Bull, QUO PRIMUM,
Tridentine Codification of the traditional Roman Rite of the Mass.
March 29, 2020
“We are not unaware,” says St. Leo, “that among all Christian celebrations the Paschal mystery holds the first place. Our manner of living throughout the whole year, by reforming our ways, ought to give us the dispositions for keeping it worthily and in a fitting manner. These present days which we know to be close to that most sublime sacrament of divine mercy, require devotion in a yet higher degree” (Second Nocturn). The mystery of which St. Leo speaks, is our Redeemer’s Passion, whose anniversary is close at hand. Priest and Mediator of the New Testament, Jesus will soon ascend His Cross, and the blood which He will shed He will offer to His Father, entering into the Holies which is heaven itself (Epistle). The Church sings: “All hail, thou Mystery adored! Hail, Cross! on which the Life Himself died, and by death our life restored!” (Hymn of Vespers). The Eucharist is the memorial of this boundless love of a God for men for when instituting it our Lord said: “This is my Body which shall be delivered for you; this chalice is the new testament in My Blood. Do this …in commemoration of Me” (Communion).
What is the response of man to all these divine favors? “His own received Him not,” says St. John, speaking of the welcome which the Jews gave Jesus. “For good they rendered Him evil and prepared for Him nothing but insults.” You, our Lord told them, “dishonor me,” and in fact, the Gospel shows us the ever-growing hatred of the Sanhedrin.
Abraham, the father of God’s people, firmly believed the divine promises which heralded the future Messiah; and in Limbo his soul, which, as believing was beyond the reach of eternal death, rejoiced to see these promises fulfilled in the coming of Christ.
But the Jews, who ought to have recognized in Jesus the Son of God, greater than Abraham and the prophets, because eternal, misunderstood the meaning of His words, insulted Him by treating Him as a blasphemer and possessed, and tried to stone Him (Gospel). And God tells Him in the person of Jeremias: “Be not afraid at their presence: for I am with thee to deliver thee, saith the Lord…For behold I have made thee this day a fortified city and a pillar of iron and wall of brass, over all the land, to the kings of Juda, to the princes thereof and to the priests and to the people of the land. And they shall fight against thee and shall not prevail: for I am with thee, saith the Lord, to deliver thee” (First Nocturn).
“I seek not my own glory,” says Jesus, “there is one that seeketh and judgeth” (Gospel). And by the mouth of the psalmist He goes on: “Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the unjust and deceitful man.” This “lying” people our Lord declared to be the Jews. The psalmist continues: “Deliver me, O Lord, from my enemies…from the unjust man Thou wilt deliver me” (Gradual). “The Lord who is just will cut the necks of sinners” (Tract). God will not permit men to lay their hands on Jesus until His hour is come (Gospel), and when that hour of sacrifice came, He snatched His Son from the hands of evil men by raising Him from the dead. This death and resurrection had been foretold by the prophets and typified in Isaac when, on the point of being sacrificed at God’s command by Abraham his father he was restored to life by almighty God, his place being taken by a ram who became a type of the Lamb of God, offered in man’s stead.
Thus our Lord, in His first coming, was to be humbled and made to suffer; not until later will He appear in all His power. But the Jews, blinded by their passions, could appreciate only one kind of coming, a coming in triumph, and so scandalized by the Cross of Christ, they rejected Him. In their turn, almighty God rejected them, while graciously receiving those who put their trust in the redemption of Jesus Christ, uniting their sufferings to His. “Rightly, and under the guidance of the Holy Ghost,” says St. Leo, “did the holy Apostles institute these days of more rigorous fasting, so that by a common sharing in the Cross of Christ, even we ourselves may do something towards uniting ourselves with the work that He has accomplished for us. As St. Paul says: “If we suffer with Him, we also shall be glorified with Him.” Where we find our Lord’s sufferings being shared, there we can look on the attainment of the happiness promised by Him as a thing safe and assured.”
Today’s station is in the Basilica of St. Peter, raised on the site of Nero’s circus where the prince of Apostles died, like His Divine Master on a cross.
In recalling our Lord’s Passion, the anniversary of which draws near, let us remember that if we are to experience its saving effects we must, like the Master, know how to suffer persecution for justice sake. And when as members of God’s family, we are persecuted with and like our Lord, let us ask of God, that we may be “governed in body” and kept in mind.
Ps.42. Judge me, O God, and distinguish my cause from the nation that is not holy, deliver me from the unjust and deceitful man, for Thou art my God and my strength.
Ps. Send forth Thy light and Thy truth; they have conducted me, and brought me unto Thy holy hill, and into Thy tabernacles. Judge me, etc.
We beseech Thee, almighty God, to look down mercifully upon Thy family, that by Thy great goodness it may be governed in body and by Thy holy keeping be guarded in mind. Through our Lord, etc.
Mercifully hear the prayers of Thy Church, we beseech Thee, O Lord, that all adversities and errors being overcome, she may serve Thee in security and freedom. Through our Lord, etc.
EPISTLE: Heb. 9, 11-15.
Brethren, Christ being come, as High Priest of the good things to come, by a greater and more perfect tabernacle, not made with hands, that is, not of this creation: neither by the blood of goats or of calves, but by His own Blood, entered once into the Holies, having obtained eternal redemption. For if the blood of goats and of oxen and the ashes of a heifer, being sprinkled, sanctify such as are defiled, to the cleaning of the flesh: how much more shall the Blood of Christ, who, by the Holy Ghost, offered Himself unspotted unto God, cleanse our conscience from dead works, to serve the living God? And therefore He is the Mediator of the new Testament: that by means of His death, for the redemption of those transgressions which were under the former Testament, they that are called may receive the promise of eternal inheritance, in Christ Jesus our Lord.
Explanation: St. Paul here teaches that Jesus Christ has given full satisfaction for the sins of men, and opened to all the entrance into the sanctuary. The Church proposes this epistle to us in order that we may thank God for the great mercy of the redemption, love and praise Him, and be encouraged to share in His sufferings by fasting, prayer, and penitential works.
Aspiration: Give us, Thy grace, O meekest Jesus, that by true sorrow for our sins, and by the practice of good works, we may become partakers of Thy bitter sufferings, and obtain the promised inheritance of eternal life. Amen.
Ps. 142. Deliver me from my enemies, O Lord; teach me to do Thy will.
Ps. 17. Thou art my deliverer, O Lord, from the angry nations, Thou wilt lift me up above them that rise against me, from the unjust man Thou wilt deliver me.
Ps. 128. Often have they fought against me from my youth. Let Israel now say: Often have they fought against me from my youth, but they could not prevail over me. The wicked have wrought upon my back, they have continued their iniquities: the Lord who is just hath cut the necks of sinners.
GOSPEL: John 8, 46-59.
At that time Jesus said to the multitudes of the Jews: Which of you shall convince Me of sin? If I say the truth to you, why do you not believe Me? He that is of God heareth the words of God. Therefore you hear them not, because you are not of God. The Jews therefore answered and said to Him: Do not we say well, that Thou art a Samaritan, and hast a devil? Jesus answered: I have not a devil: but I honor My Father, and you have dishonored Me. But I seek not My own glory: there is One that seeketh and judgeth. Amen, amen, I say to you: If any man keep My word, he shall not see death for ever. The Jews therefore said: Now we know that Thou hast a devil. Abraham is dead, and the Prophets: and Thou sayest: If any man keep My word, he shall not taste death forever. Art Thou greater than our father Abraham, who is dead? and the prophets are dead. Whom dost Thou make Thyself? Jesus answered: If I glorify Myself, My glory is nothing: it is My Father that glorifieth Me, of whom you say that He is your God, and you have not known Him: but I know Him: and if I shall say that I know Him not, I shall be like to you, a liar. But I do know Him, and do keep His word. Abraham your father rejoiced that he might see My day: he saw it and was glad. The Jews therefore said to Him: Thou art not yet fifty years old: and hast Thou seen Abraham? Jesus said to them: Amen, amen, I say to you, before Abraham was made, I am. They took up stones therefore to cast at Him: but Jesus hid Himself, and went out of the temple.
Why did Christ ask the Jews, which of them should convince Him of sin?
To show us that he who would teach and punish others, should strive to be irreproachable himself; and to prove that He, being free from sin, was more than mere man, and therefore, the Messiah, the Son of God, as He repeatedly told the Jews, especially in this day's gospel, and substantiated by His great and numerous miracles.
Why did He say: He that is of God, heareth the words of God?
To prove that the Jews on account of their stubbornness and unbelief were not the children of God, but of the devil. "Therefore," St. Gregory says, "let every one when he hears the word of God, ask himself, of whom he is. Eternal truth demands that we be desirous of the heavenly fatherland, that we tame the desires of the flesh, be indifferent to the praises of the world, covet not our neighbor's goods, and give alms according to our means. Therefore examine yourself, and if you find in your heart this voice of God, then you will know that you are of God."
Ps. 118. I will thank Thee, O Lord, with my whole heart. Give bountifully to Thy servant; I shall live and keep Thy words; enliven me according to Thy word, O Lord.
May these offerings, we beseech Thee, O Lord, loosen the bonds of our wickedness, and obtain for us the gifts of Thy mercy. Through our Lord, etc.
Protect us, O Lord, who celebrate Thy mysteries, that holding fast to divine things, we may serve Thee with body and soul. Through our Lord, etc.
PREFACE OF THE HOLY CROSS:
It is truly meet and just, right and profitable unto salvation, that we should at all times and in all places give thanks unto Thee, O holy Lord, Father almighty, everlasting God. Who didst set the salvation of mankind upon the tree of the Cross, so that whence came death, thence also life might rise again, and he that overcame by the tree, on the tree also might be overcome through Christ our Lord. Through whom the angels praise Thy majesty, the dominions adore it, and the powers are in awe. Which the heavens and the hosts of heaven together with the blessed seraphim joyfully do magnify. And do thou command that it be permitted to us to join with them in confessing Thee, also, while we say with lowly praise: Holy, holy, holy, etc.
1 Cor. 11: This is My by Body which shall be delivered for you: this is the chalice of the new testament in My Blood, saith the Lord: do this, as often as you receive it, in memory of Me.
Stand by us, O Lord our God, and by Thy continual assistance defended those whom Thou hast refreshed by Thy mysteries. Through our Lord, etc.
We beseech Thee, O Lord, our God, that Thou permit not those to whom Thou hast given a participation in divine things to be subjected to human dangers. Through our Lord, etc.
“Abraham your father rejoiced that he might see My day: he saw it and was glad… Amen, amen, I say to you, before Abraham was made, I am.”
“Could You Not Watch One Hour With Me?” (Matt.26, 40)
“He is The Bread sown in the virgin, leavened in the Flesh, molded in His Passion, baked in the furnace of the Sepulcher, placed in the Churches, and set upon the Altars, which daily supplies Heavenly Food to the faithful.”
St. Peter Chrysologus (400-450)
“How many sheep there are without, how many wolves within!”
St. Augustine, Homily on John, 45:12
“There is no born Turk so cruel to Christian folk as is the false Christian that falleth from the faith.”
St. Thomas More, Dialogue of Comfort
PROPER OF THE SAINTS FOR THE WEEK OF MARCH 29th:
Mass 9:00 AM; Confessions 8:00 AM; Rosary of Reparation 8:30 AM; For the Mission members
Mass 8:30 AM; Rosary of Reparation before Mass
Mass 8:30 AM; Rosary of Reparation before Mass
Mass 8:30 AM; Rosary of Reparation before Mass
St. Francis of Paula, C
Mass 8:30 AM; Rosary of Reparation before Mass
Seven Sorrows of the BVM
Mass 8:30 AM; Rosary of Reparation; Benediction & Holy Hour of Reparation; Rosary of Reparation 5:00 PM followed by Stations of the Cross, Mass 6:00 PM
St. Isidore, BpCD
Mass 9:00 AM; Confessions 8:30 AM; Benediction & Holy Hour with Rosary of Reparation
(St. Vincent Ferrer, C)
Mass 9:00 AM; Confessions 8:00 AM; Rosary of Reparation 8:30 AM; For the Mission members
“Fight, children of light, you little number who see clearly, for behold the time of times, the end of ends is at hand.”
Blessed Virgin Mary, LaSalette
“This Gospel (of St. John) refutes all heresies.”
St. Thomas, Prologue, Commentary on the Gospel of St. John
“It is not fitting to be a delicate member of a Head Crowned with thorns and crucified, nor the unmortified bride of a suffering Spouse.”
St. Mary Magdalen dei Pazzi
“To trust to an unfaithful man in the time of trouble, is like a rotten tooth, and weary foot.”
As Archbishop of Buenos Aires, Jorge Mario Bergoglio, now known as Pope Francis, kneels down to receive the “blessing” from Protestant ministers before thousands. Buenos Aires, 2006.
The two weeks of Passiontide begin today,
the first week being known as “Passion Week,” and the second week being known
as “Holy Week.”
This day -- Passion Sunday -- memorializes the increasing antipathy against Christ from the Jews who would not accept Him and accused Him of sorcery and of being blasphemous and possessed by a devil. From today until Maundy Thursday, the Júdica me and the Glória patris at the Introit and Lavabo are omitted from Masses of the Season (not Feasts).
Today, statues and sacred images (except for the Stations of the Cross) are veiled with purple cloth beginning at the Vespers of Passion Sunday, and they remain covered until the Gloria of Holy Saturday, at which point Lent ends and Eastertide begins. Catholics cover statues and icons, etc., in their homes for the same time period (the cloth shouldn’t be transluscent or decorated in any way).
This veiling of the statues and icons stems from the Gospel reading of Passion Sunday (John 8:46-59), at the end of which the Jews take up stones to cast at Jesus, Who hides Himself away. The veiling also symbolizes the fact that Christ’s Divinity was hidden at the time of His Passion and death, the very essence of Passiontide.
At the Vespers Mass on Holy Saturday, Lent ends and Easter begins: the statues are unveiled at that time in one of the most glorious liturgical moments of the entire Church year, a moment that affirms His divinity and proclaims that “He is risen!”
“Give me a soul that is humble and I will tell you it is holy; if it is truly humble it is truly holy; if it is very humble it is very holy and adorned with every virtue.”
St. John Eudes
Holy Week Schedule 2020
1. Palm Sunday, April 5: 9:00 AM, Blessing and Distribution of the Palms followed by Procession and Mass with the reading of the Passion according to St. Matthew
2. Holy Monday, April 6: Mass 8:30 AM
3. Holy Tuesday, April 7: Mass 8:30 AM with the reading of the Passion according to St. Mark
4. Holy Wednesday (Spy Wednesday), April 8: Mass 8:30 AM with the reading of the Passion according to St. Luke. 18:00 Tenebrae (Note: Tenebrae is the office of Matins and Lauds for Holy Thursday anticipated. Booklets with the Divine Office for the hours of Tenebrae in both Latin and English are provided.)
5. Maundy (from Mandatum meaning, “commandment”) Thursday, April 9: Mass 13:00 followed by Procession to the Altar of Repose, Stripping of the Altar, Vespers (recited recto tono), Mandatum (optional), Vigil at Altar of Repose; 18:00 Tenebrae
6. Good Friday, April 10: 11:00 Confessions, 11:30 Rosary of Reparation, 12:00 Mass of the Catechumens with the reading of the Passion according to St. John, the Great Intercessions, Veneration of the Cross, Mass of the Pre-sanctified, Vespers (recited recto tono); Tre Ore (three hours) completed with Stations of the Cross, Sermon on the Passion; 18:00 Tenebrae
7. Holy Saturday, April 11: 7:00 AM Blessing of the New Fire & Paschal Candle, Exultet, Prophecies, (Blessing of the Font and the baptism of any catechumens), Litanies, Mass of Easter Vigil with unveiling of the statues during the Gloria, Vespers; Easter Food may be blessed by if requested; 14:00 Matins & Lauds of Easter
8. Easter Sunday, April 12: 9:00 AM Mass
Seven Promises to those who meditate on Our Lady’s Tears and Dolors from St. Bridget of Sweden
The Blessed Virgin grants seven graces to the souls who honor her daily by saying seven Hail Marys while meditating on her tears and dolors:
1. “I will grant peace to their families.”
2. “They will be enlightened about the Divine Mysteries.”
3. “I will console them in their pains and I will accompany them in their work.”
4. “I will give them as much as they ask for as long as it does not oppose the adorable will of my Divine Son or the sanctification of their souls.”
5. “I will defend them in their spiritual battles with the infernal enemy and I will protect them at every instant of their lives.”
6. “I will visibly help them at the moment of their death--they will see the face of their mother.”
7. “I have obtained this grace from my divine Son, that those who propagate this devotion to my tears and dolors will be taken directly from this earthly life to eternal happiness, since all their sins will be forgiven and my Son will be their eternal consolation and joy.”
The Seven Sorrows of the Blessed Virgin Mary
1. The prophecy of Simeon, 2. The flight into Egypt, 3. The loss of the Child Jesus in the Temple, 4. Mary meets Jesus carrying His cross, 5. The Crucifixion, 6. Mary receives the Body of Jesus from the cross, 7. The burial of the Body of Jesus in the tomb
“Charity is the life of the soul, even as the soul is the life of the body.”
When Christ told the Jews the truth, He received insults and calumny; they called Him a Samaritan, that is, an unbeliever, a heretic, one possessed of a devil. This was a terrible slander, and it must have pained Him exceedingly, but at the same time it is a great consolation to those who are innocently calumniated, when they consider that Christ Himself received nothing better. St. Augustine consoles such by saying: “O friend, what is there that can happen to you that your Saviour did not suffer before you? Is it slander? He heard it, when He was called a glutton, a drunkard, a heretic, and a rebel, a companion of sinners, one possessed of a devil; He even heard, when casting out devils, that He did so by Beelzebub, prince of devils” (Matt. 9, 34). He therefore comforts His apostles, saying, If they have called the good man of the house Beelzebub, how much more them of his household (Matt. 10, 25)? Are the pains bitter? There is no pain so bitter that He has not endured it; for what is more painful, and more ignominious, than the death of the cross? For think, says St. Paul, diligently upon him who endured such opposition from sinners against himself: that you be not wearied (by all contempt and calumny), fainting in your minds (Heb. 12, 3).
How and why did Christ defend Himself against those who slandered Him?
Only by denying with the greatest modesty the things with which they reproached Him, saying that He had not a devil, that He was not a Samaritan, because He honored His Father not in their manner, but in His own. In repelling this calumny while He left the rest unanswered, Christ removed all doubt in regard to His divine mission, thus vindicating the honor of God, and securing the salvation of man. Christ thus teaches us by His own conduct to defend ourselves only against those detractions and insults which endanger the honor of God and the salvation of man, and then to defend ourselves with all modesty; by no means however to do it, if they injure only our own good name, for we should leave the restoration of that to God, as exemplified by Christ, who knows better than we how to preserve and restore it.
When are we overcome by evil?
When we wish to take revenge. “Revenge is no sign of courage,” says St. Ambrose, “but rather of weakness and cowardice. As it is the sign of a very weak stomach to be unable to digest food, so it is the mark of a very weak mind to be unable to bear a harsh word.” “Are you impatient,” says the same saint, “you are overcome; are you patient, you have overcome.”
What should we do if our reputation is injured?
We should leave its revenge, or its defense and protection to God, who has retained that for Himself. “But as a good name,” says St. Francis de Sales, “is the main support of human society, and as without it we could not be useful to that society, but even hurtful to it on account of scandal, we should feel bound, for love of our neighbor, to aim after a good reputation, and to preserve it.” We should not be too sensitive about this, however, for too great a sensitiveness makes one obstinate, eccentric, and intolerable, and only tends to excite and increase the malice of the detractors. The silence and contempt with which we meet a slander or an injustice, is generally a more efficacious antidote than sensitiveness, anger, or revenge. The contempt of a slander at once disperses it, but anger shows a weakness, and gives the accusation an appearance of probability. If this does not suffice, and the slander continues, let us persevere in humility’ and lay our honor and our soul into the hands of God, according to the admonitions of the Apostle.
How do we “heap coals of fire on the head of our enemy?”
When we return him good for evil, for seeing our well meaning towards him, the flush of shame reddens his face for the wrongs he has done us. St. Augustine explains these words thus: “By giving food and drink or doing other kindnesses to your enemy, you will heap coals, not of anger, but of love, upon his head, which will inflame him to return love for love.” Learn therefore, from the example of Christ and His saints, not to allow yourself to be overcome by evil, but do good to those that hate and persecute you.
How had Abraham seen Christ’s day?
In spirit, that is, by. divine revelation he foresaw the coming of Christ and rejoiced; also, he heard, by revelation from God, with the other just in Limbo, that Christ’s coming had taken place, and derived the greatest comfort from it.
Why did Christ conceal Himself from the Jews, instead of taking vengeance?
Because the time of His death had not come; because He would show His meekness and patience and teach us that we should avoid our enemies rather than resist them or take vengeance on them; Christ wished to instruct us to avoid passionate and quarrelsome people, for it is an honor for a man, to separate from quarrels: but all fools are meddling with reproaches (Prov. 20, 3).
PETITION When Thine enemies calumniated Thee, most meek Jesus, Thou didst answer them with tender words, and when they were about to stone Thee, Thou didst depart from them, whilst we can scarcely bear a hard word, and far from yielding to our neighbor, defend and avenge ourselves most passionately. Ah! pardon us our impatience, and grant us the grace to bear patiently the wrongs done us, and when necessary, answer with gentleness for Thy glory and the salvation of our neighbor.
JESUS PERSECUTED THE FIRST SUNDAY OF THE PASSION
PRESENCE of GOD ‑ O Jesus, help me to enter into the mystery of Your Passion; deign to associate me with it, so that I may participate in Your Resurrection.
I. Today Passiontide begins, a time especially consecrated to the remembrance and loving contemplation of the sorrows of Jesus. The veiled crucifix and statues, the absence of the Gloria in the Mass and the Gloria Patri in the responsories of the Divine Office, ‑ are all signs of mourning by which the Church commemorates Our Lord’s Passion. Pope St. Leo exhorts us to participate “in the Cross of Christ, in order that we also may do something which will unite us to what He has done for us, for as the Apostle says, `if we suffer with Him, we shall be glorified with Him.’” Therefore, we must not only meditate on Jesus’ sufferings, but also take part in them; only by bearing His Passion in our heart and in our body (Cf. 2 Cor 4,10) shall we be able to share in its fruits. So it is that in the liturgy of this season the Church repeats more insistently than ever: “If you hear the voice of the Lord, harden not your hearts.” The voice of the Lord makes itself heard these days, not by words, but by the eloquent testimony of deeds, by the great events of the Passion ‑ a mystery which gives us the most convincing proof of His infinite love for us. Let us, therefore, open our heart to the sublime lessons of the Passion: let us see how much Jesus has loved us and how much we ought to love Him in return; let us learn that, if we wish to follow Him, we, too, must suffer and bear the Cross with Him and after Him. At the same time, let us open our heart to a lively hope; for our salvation is in the Passion of Jesus. In today’s Epistle (Heb 9,1 1‑15) St. Paul presents to us the majestic figure of Christ, the Eternal High Priest, who “by His Blood, entered once into the holies, [that is, heaven] having obtained eternal redemption.” The Passion of Jesus has redeemed us; it has opened once again our Father’s house to us; it is then the motive for our hope.
2. The Gospel (Jn 8, 46‑59) narrates an instance of the pressing hostility of the Jews, an evident prelude to the Passion of Jesus. In their hardened hearts they had absolutely refused to acknowledge the mission of the Savior; as a result, they schemed in a thousand ways to oppose His teachings and to belittle Him before the people by declaring Him a liar and one possessed by the devil. Their animosity had increased to the point where they decided to stone Him: “They took up stones therefore to cast at Him.” Jesus’ death was already decreed by the Jews, but the hour fixed by His Father had not yet come, so “Jesus hid Himself, and went out of the Temple.”
This passage in the Gospel allows us to consider the conduct of Jesus in the presence of His persecutors: we see zeal for their souls, meekness, personal disinterestedness, and total abandonment to God. St. Gregory the Great wrote: “Consider, beloved brethren, the meekness of the Lord. He, who had come to remit sins, said, `Which of you will convince Me of sin?’ He, who by virtue of His divinity, could justify sinners, does not disdain to prove by reasoning that He is not a sinner.”
The calumnies continued: “Thou art a Samaritan and hast a devil.” The divine Master answered, always with meekness, only what was necessary to testify to the truth “I have not a devil, but I honor My Father, and you have dishonored Me.” Then He placed His reputation and His cause in the hands of God. “I seek not My own glory; there is One that seeketh and judgeth.” In the meantime, throughout all the discussions, He did not cease to instruct and to enlighten minds, attempting to draw them away from error. Always forgetful of Himself, He thought only of the good of souls. It was precisely in these painful circumstances that Jesus gave us precious instruction: “He that is of God, heareth the words of God .... If any man keep My word, he shall not see death forever.” Let us gather these lessons from the lips of our persecuted Master, and keep them in our heart with a jealous care. In our day, too, the world is filled with His enemies, those who oppose His doctrine and despise His Passion. Let us, at least, believe in Him and be His faithful friends.
“Praise be to You, O most merciful God, who willed to redeem us and restore us by the Passion, the sufferings, the scorn, and the poverty of Your Son, when we were wretched outcasts and condemned prisoners. I run to Your Cross, O Christ ‑ to suffering, scorn, and poverty; with all my strength I desire to be transformed in You, O suffering God‑Man, who loved me so much that You endured a horrible, shameful death for the sole purpose of saving me, and to give me an example, so that I would be able to endure adversity for love of You. It is the perfection and true proof of love to conform myself to You, O Crucified One, who for my sins willed to undergo a cruel death, delivering Yourself entirely to tortures, as a victim. O my suffering God, only by reading the book of Your life and death shall I be able to know You and to penetrate Your mystery. Grant me, then, a profound spirit of prayer, a pious, humble, attentive prayer, springing not only from my lips, but also from my heart and soul, so that I shall be able to understand the lessons of Your Passion!
“In this book, I see Your infinite goodness and mercy, which made You take upon Yourself our condemnation, our scorn, our sufferings, rather than leave us in such a wretched state. I see the unlimited bounty, the care, the diligence You showed to save us and lead us back to the heavenly kingdom. I see the infinite wisdom by which You redeemed us, saved us, and glorified us in an ineffable manner, through Your mercy, without harming Your justice. While You died a painful death, You vivified everything and destroyed that death common to us all.
“Yet more, in the book of Your Cross I see Your infinite meekness, by which, although being cursed, You did not curse nor avenge Yourself, but on the contrary, You pardoned and won heaven for the very ones who were crucifying You” (St. Angela of Foligno).
“The wisdom that is from above is first chaste.”
THAT ALL HOPE AND CONFIDENCE IS TO BE
FIXED IN GOD ALONE
LORD, what is my confidence which I have in this life, or what is my greatest solace amongst all the things that appear under Heaven? Is it not Thou, my Lord God, of Whose mercies there is no number? Where was it ever well to me without Thee, or when was it ever ill with me when Thou wast present? I had rather be poor for Thy sake, than rich without Thee. I prefer rather to sojourn upon earth with Thee, than to possess Heaven without Thee. Where Thou art, there is Heaven; and there is death and Hell, where Thou art not. Thou art all my desire, and therefore I must needs sigh after Thee, and cry and pray.
In short, I cannot fully confide in anyone to bring me seasonable help in my necessities, save only in Thee, my God. Thou art my hope, my confidence, my comforter, and in all things most faithful. All seek the things that are their own; Thou designest only my salvation and profit, and turnest all things to my good. And although Thou expose me to various temptations and adversities, yet all this Thou ordainest for my good, who art wont to prove Thy beloved servants a thousand ways. Under which probation Thou oughtest not less to be loved and praised, than if Thou didst replenish me with heavenly consolations. In Thee, therefore, O Lord God, do I place all my hope and refuge; on Thee I cast all my tribulation and anguish; for I find all to be weak and inconstant whatever I behold out of Thee. For neither will many friends be of service to me, nor can powerful auxiliaries assist me, nor wise counselors give me a profitable reply, nor the books of the learned give me consolation, nor any precious substance ransom me, nor any secret place secure me, if Thou Thyself do not assist, help, strengthen, comfort. instruct, and guard me. For all things which seem to be for our peace and for our happiness, when Thou art absent are nothing, and contribute nothing to our felicity. Thou, therefore, art the fountain of all good, the height of life, and the depth of wisdom; and to trust in Thee above all things is the strongest comfort of Thy servants. Unto Thee do I lift up my eyes; in Thee, O my God, Father of mercies, I put my trust. Bless and sanctify my soul with heavenly benediction, that it may be made Thy holy habitation and the seat of Thine eternal glory: and let nothing be found in the temple of Thy Divinity that may offend the eyes of Thy majesty. According to the greatness of Thy goodness and the multitude of Thy tender mercies, look down upon me, and give ear to the prayer of Thy poor servant, a far distant exile in the region of the shadow of death. Protect and preserve the soul of Thy poor servant amid so many dangers of this corruptible life, and direct him by Thine accompanying grace, along the path of peace, to the land of perpetual light. Amen
Thomas a Kempis, The Following of Christ, chap. 5
If Religious Liberty were true those who profess it as true would have to respect the rights of anyone who denies it. Liberals would have to respect the liberty of Catholics to practice Catholic tradition and profess the truth of dogmas. But that is not what they do. Their hypocrisy does not bother them in the least because Religious Liberty is nothing more than an ideological weapon to destroy God’s Church.
“To mortify one passion, no matter how small, is a greater help in the spiritual life than many abstinences, fasts, and disciplines.”
St. Philip Neri
“Know you not that the friendship of this world is the enemy of God?”
Unintended blessings from Pandemic
De Mattei: Is the Corona Virus “the black swan” of 2020?
Roberto de Mattei | Corrispondenza Romana | March 25, 2020
“Our Lady asked for something more: the specific consecration of Russia, done by the Pope, in union with all the bishops of the world. It is this act, until now never done, that everyone is waiting for, before it is too late.”
[……]The world’s interconnected economy is proving itself to be a precarious system, but the impact of the Corona Virus is not only economical and sanitary, it is also religious and ideological. The Utopia of Globalization, which until September 2019, seemed to prevail, is [now] undergoing an irremediable debacle. On September 12, 2019, Pope Francis had invited the leaders of the major religions, and the international exponents of the economic, political and cultural world, to participate in a solemn event which was to take place in the Vatican on May 14, 2020: the Global Compact on Education. Around the same time “the prophetess” of deep ecology, Greta Thunberg, arrived in New York for the U.N. Climate Change Summit 2019, and Pope Francis on the eve of the Amazon Synod, sent a video- message to her and the participants at the summit, manifesting his full consonance with the globalist aims.
On January 20, 2020, the Pope addressed a message to Klaus Schwab, Executive President of the World Economic Forum (WEF), of Davos, underlining the importance of an “integral ecology”, which takes into account “the complexity of the interconnection of our common home”. But by then a mysterious virus had already begun to inflict a deadly blow on “the global village”.
A few months later, we find ourselves faced with an absolutely unprecedented situation. Greta is forgotten, the Amazon Synod a failure, the world’s political leaders reveal their incapacity in dealing with the emergency, the Global Compact is off and St. Peter’s Square, spiritual centre of the world, is empty. The ecclesiastical authorities conform to (sometimes anticipating) the restrictive decrees from the civil authorities who forbid Masses and religious ceremonies of any kind. The most symbolic and paradoxical event is perhaps the closing of the Sanctuary in Lourdes, par excellence place of physical and spiritual healing, that barred its doors, for fear that someone might get ill there, praying to God for his health. Is it all a maneuver? Do we find ourselves faced with a totalitarian power that is restricting the freedom of citizens and is persecuting Christians? […..]
De Mattei on the Francis Pontificate: Six (now seven) Years of ‘Hypocrisy and Lies’
Aldo Maria Valli: Professor: De Mattei, not a day passes without this pontificate causing new confusion and doubts for many of the faithful. The declaration about other religions made at Abu Dhabi has provoked a great amount of concern. It seems there is no way of avoiding the fact that it is problematic. How do you interpret it?
Professor Roberto De Mattei: The Abu Dhabi declaration made on February 4, 2019, signed by Pope Francis and the grand imam of Al-Azhar affirms that “the pluralism and the diversity of religions, color, sex, race and language are willed by God in His wisdom, through which He created human beings.” This affirmation contradicts the teaching of the Church, which says the one true religion is the Catholic religion. In fact, it is only by Faith in Jesus Christ and in His Name that men can attain eternal salvation (cf. Acts 4:12).
On March 1, during the ad limina visit of the bishops of Kazakhstan to Rome, Bishop Athanasius Schneider expressed his perplexity to Pope Francis about the Abu Dhabi declaration. The pope replied to him that “the diversity of religions is only the permissive will of God.” This answer is deceptive, because it seems to admit that the plurality of religions is an evil permitted by God but not willed by him, but the same is not true of the diversity of sexes and races, which are positively willed by God. When Bishop Schneider expressed his objection to him, Pope Francis admitted that the phrase “could be understood erroneously.” Yet the pope never corrected or rectified his affirmation, and in fact the Pontifical Council for Interreligious Dialogue, at the request of the Holy Father, directed all bishops to see to the widespread diffusion of the Abu Dhabi declaration so that it “may become an object of research and reflection in all schools, universities and institutes of education and formation.”
The interpretation which is thus being spread is that the plurality of religions is a good thing, not an evil that is merely tolerated by God. It seems to me that these deliberate contradictions are a microcosm of the entire pontificate of Pope Bergoglio.
How would you, as a historian of the Church, summarize the past six years?
As years of hypocrisy and lies. Jorge Mario Bergoglio was chosen because he appeared to be a bishop who was “humble and profoundly spiritual” (thus did Andrea Tornielli salute him in La Stampa), one “who would reform and purify the Church.” But none of this happened. The pope did not remove the most corrupt prelates either from the Roman Curia or from individual dioceses. He has done so only when, as in the McCarrick case, he was forced to by public opinion. In reality, Francis has revealed himself to be a political pope, the most political pope of the last century. His political persuasion is that of left-wing Peronism, which detests, in principle, every form of inequality and is opposed to Western culture and society. When transferred into the ecclesiastical realm, Peronism joins with liberation theology and leads to an effort to impose synodal democratization on the Church, which strips her of her essential nature.
The summit on sexual abuse seems as though it has already been forgotten. It was full of nice-sounding expressions which the mainstream media trumpeted, but it did not lead to anything new. In general, how do you judge the way in which the Holy See is addressing this crisis?
In a clearly contradictory way. The anti-abuse norms that have just been approved by Pope Francis circumvent the real problem, which is the relationship between the tribunals of the Church and the civil courts, or, seen more broadly, the relationship between the Church and the world. The Church has the right and duty to investigate and judge those accused of crimes that violate not only civil laws but also ecclesiastical laws, established by canon law. In this case, it is necessary to open a regular penal trial in a Church tribunal that respects the fundamental rights of the accused and is not conditioned by the results of any civil trial.
Today, instead, in the case of Cardinal Pell, the Vatican has said it will open a canonical trial, but first it needs to “wait for the outcome of the [civil] appeals process.” In the case of Cardinal Barbarin of France, condemned to six months in prison with probation and also awaiting an appeals process, there has similarly been no announcement of any canonical trial. When Cardinal Luis Francisco Ladaria, prefect of the Congregation for the Doctrine of the Faith, was called to testify in the Barbarin case by the judges in Lyon, the Vatican invoked diplomatic immunity, but it did not do this for Cardinal Pell. This policy of different standards for different people is part of the climate of ambiguity and duplicity we are living in.
During this pontificate, new norms have been introduced for monastic life, and in particular for the cloister. Some monastic communities are very worried, because they consider these new norms a threat to contemplative life. Do you share this concern?
Yes, it seems as though there is a plan to destroy contemplative life. I very much appreciated the articles you have dedicated to this theme on your blog. The constitution on women’s contemplative life Vultum Dei Quaerere of June 29, 2016, and the Instruction Cor Orans of April 1, 2018, suppress every form of juridical autonomy and create federations and new bureaucratic organisms as “structures of communion.” The obligation to be part of these structures means that monasteries lose, de facto, their autonomy, which is dissolved into an anonymous mass of monasteries that are all moving toward the dissolution of traditional monastic life. The modernist “normalization” of the few monasteries that still resist the revolution would be an inevitable consequence. The juridical suppression of contemplative life we are moving toward does not, however, signify the end of the contemplative spirit, which is becoming ever stronger in response to the secularization of the Church. I know monasteries that have succeeded in securing juridical indepedence from the Congregation for Religious Life and maintain monastic life, supporting the Church in this crisis with their intercessory prayer. I am convinced that, as it once was said, the prayer of the cloisters rules the world.
The sixth anniversary of the election of Pope Bergoglio has passed, even if it felt a bit subdued. One has the impression that even people who once supported him are beginning to distance themselves from him. Is this impression mistaken?
We know that there are forces that want to destroy the Church. Freemasonry is one of these. Yet an open battle against the Church is never productive, because, as Tertullian wrote, the blood of martyrs is the seed of Christians. And this is why, for at least two centuries, a plan was formulated by anti-Christian forces to conquer the Church from within.
We know that in the 1960s, the Soviet Union and communist regimes of Eastern Europe infiltrated many of their men into the seminaries and Catholic universities. Some of these climbed the ladder and became bishops or even cardinals. But such intentional complicity and activity is not necessary to contribute to the self-destruction of the Church. It is also possible to become unknowing instruments of someone who manipulates from the outside. In this case, the manipulators chose the most suitable men, men who displayed doctrinal and moral weakness, influenced them, conditioned them, and at times even blackmailed them. The men of the Church are neither infallible nor impeccable, and the Evil One constantly places before them the temptations which the Lord renounced (Mt 4:1–11).
The election of Jorge Mario Bergoglio was directed by a clerical lobby, behind which may be seen the presence of other lobbies or strong powers. I have the impression that the ecclesiastical powers and powers outside the Church that worked for the election of Pope Bergoglio are not satisfied with the results of his pontificate. From their point of view, there have been many words but few practical results. Those who sponsor Pope Francis are ready to abandon him if radical change does not take place. It seems he is being given one last chance to revolutionize the Church in the Amazon Synod this coming October. It seems to me that they have already sent signals indicating this.
What signals are you referring to?
To what happened after the summit on pedophilia, which was an obvious failure. The large publications of the international press, from Corriere della Sera to El País, did not hide their disappointment. It seems to me that the announcement made by the German Bishops’ Conference by its president, Cardinal Marx, that they will convoke a local synod that will make binding decisions about sexual morality, priestly celibacy, and the reduction of clerical power, should be understood as an ultimatum. It is the first time that the German bishops have expressed themselves with such clarity. They seem to be saying that if the pope does not cross the Rubicon, they will cross it themselves. In both cases we would find ourselves facing a declared schism.
What consequences would such a separation have?
A declared schism, although evil in itself, could be guided by Divine Providence toward the good. The good that could arise is the awakening of so many people who are asleep and the understanding that the crisis did not begin with the pontificate of Pope Francis but has developed for a long time and has deep doctrinal roots. We must have the courage to re-examine what has happened in the last fifty years in the light of the Gospel maxim that a tree is judged by its fruits (Mt 7:16–20). The unity of the Church is a good that should be preserved, but it is not an absolute good. It is not possible to unite what is contradictory, to love truth and falsehood, good and evil, at the same time.
Many Catholics feel discouraged as well as betrayed. Our faith tells us that the forces of evil will not prevail, and yet it is difficult to see a way out of this crisis. Humanly speaking, it seems that everything is collapsing. How will the Church come out of this crisis?
The Church is not afraid of her enemies, and she always wins when Christians fight. On February 4 at Abu Dhabi, Pope Francis said there is a need of “demilitarizing the heart of man.” I believe, on the contrary, that there is a need of militarizing hearts and transforming them into an Acies Ordinata, like the one who stood in prayerful protest at Piazza San Silvestro in Rome on February 19 and confirmed the existence of a Catholic resistance against the self-destruction of the Church. There are many other voices of resistance that have made and are making themselves heard.
I believe we must overcome the many misunderstandings that often divide the forces of good people. Instead, we must seek a unity of intention and action among these forces, while maintaining our legitimate different identities. Our adversaries are united in their hatred of the good, and so we ought to be united in our love for the good and for the truth. But we must love a perfect good, a good that is whole and without compromise, because He Who sustains us with His love and power is infinitely perfect. We ought to place all our hope in Him and only in Him. This is why the virtue of hope is the one we ought to cultivate the most, because it makes us strong and perseverant in the battle we are fighting.
Professor Roberto De Mattei, President of the Lepanto Foundation, interviewed by Italian journalist Aldo Maria Valli, translated and published by OnePeterFive, April 4, 2019
Clinton Foundation Data from 2014 TAX YEAR
Have you wondered why the Clinton Foundation’s donations collapsed so suddenly after Hillary was no longer in a position of influence? Perhaps this summary will provide some insight??
The return lists 486 employees (line 5)! These 486 people were paid $34.8 million, plus $91.3 million in fees and expenses, to give away $5.1 MILLION in charity which is less than 3% of the Foundation’s assets!
This is real. You can check the return yourself (see below). The real heart of the Clintons can be seen here. Staggering but not surprising. These figures are from an official copy of the Bill, Hillary and Chelsea Clinton Foundation for the tax year 2014. The copy of the tax return is from the National Center for Charitable Statistics web site (http://nccs.urban.org/) . You can obtain the latest tax return on any charitable organization there.
The Clinton Foundation:
Number of Employees (line 5) 486
Total revenue (line 12) $177,804,612.00
Total grants to charity (line 13) $5,160,385.00 (this is less than 3%)
Total expenses of $91,281,145.00
Salaries (line 15) $34,838,106.00
Fund raising fees (line 16a) $850,803.00
Other expenses (line 17) $50,431,851.00 (HUH??????)
Net assets/fund balances (line 22) $332,471,349.00
It is alleged that this is one of the greatest white-collar crimes ever committed. And just think---one of the participants was a former president and the other the Democratic nominee for president of the United States. When justice is served they will have hell to pay.
The IRISH Famine: 1845-1852 – or tricks of political and religious persecution the English taught “Uncle” Joe Stalin
FOOD for APOSTASY: Now Ireland, who suffered hundreds of years of persecution and would rather starve to death than apostatize from the Catholic faith, could not be held by the Novus Ordo religion!
Throughout the entire period of the Famine, Ireland was exporting enormous quantities of food. In Ireland before and after the famine, Cormac O’Grada points out, “Although the potato crop failed, the country was still producing and exporting more than enough grain crops to feed the population. But that was a ‘money crop’ and not a ‘food crop’ and could not be interfered with.”
In History Ireland magazine, Christine Kinealy, a Great Hunger scholar, lecturer, and Drew University professor, relates her findings: Almost 4,000 vessels carried food from Ireland to the ports of Bristol, Glasgow, Liverpool and London during 1847, when 400,000 Irish men, women and children died of starvation and related diseases. She also writes that Irish exports of calves, livestock (except pigs), bacon and ham actually increased during the Famine. This food was shipped under British military guard from the most famine-stricken parts of Ireland; Ballina, Ballyshannon, Bantry, Dingle, Killala, Kilrush, Limerick, Sligo, Tralee and Westport. A wide variety of commodities left Ireland during 1847, including peas, beans, onions, rabbits, salmon, oysters, herring, lard, honey, tongues, animal skins, rags, shoes, soap, glue and seed. The most shocking export figures concern butter. Butter was shipped in firkins, each one holding 9 imperial gallons; 41 litres. In the first nine months of 1847, 56,557 firkins (509,010 imperial gallons; 2,314,000 litres) were exported from Ireland to Bristol, and 34,852 firkins (313,670 imperial gallons; 1,426,000 litres) were shipped to Liverpool, which correlates with 822,681 imperial gallons (3,739,980 litres) of butter exported to England from Ireland during nine months of the worst year of the Famine. The problem in Ireland was not lack of food, which was plentiful, but the price of it, which was beyond the reach of the poor.
Celil Woodham-Smith, an authority on the Irish Famine, wrote in The Great Hunger: Ireland 1845-1849 that no issue has provoked so much anger and embittered relations between England and Ireland “as the indisputable fact that huge quantities of food were exported from Ireland to England throughout the period when the people of Ireland were dying of starvation.” […….]
(Protestant) Landlords were responsible for paying the rates of every tenant whose yearly rent was £4 or less. Landlords whose land was crowded with poorer tenants were now faced with large bills. They began clearing the poor tenants from their small plots, and letting the land in larger plots for over £4 which then reduced their debts. In 1846, there had been some clearances, but the great mass of evictions came in 1847. According to James S. Donnelly Jr., it is impossible to be sure how many people were evicted during the years of the famine and its immediate aftermath. It was only in 1849 that the police began to keep a count, and they recorded a total of almost 250,000 persons as officially evicted between 1849 and 1854.
Donnelly considered this to be an underestimate, and if the figures were to include the number pressured into “voluntary” surrenders during the whole period (1846–1854) the figure would almost certainly exceed half a million persons. While Helen Litton says there were also thousands of “voluntary” surrenders, she notes also that there was “precious little voluntary about them.” In some cases, tenants were persuaded to accept a small sum of money to leave their homes, “cheated into believing the workhouse would take them in.”
West Clare was one of the worst areas for evictions, where landlords turned thousands of families out and demolished their derisory cabins. Captain Kennedy in April 1848 estimated that 1,000 houses, with an average of six people to each, had been leveled since November. The Mahon family of Strokestown House evicted 3,000 people in 1847, and were still able to dine on lobster soup.
After Clare, the worst area for evictions was County Mayo, accounting for 10% of all evictions between 1849 and 1854. The Earl of Lucan, who owned over 60,000 acres (240 km2) was among the worst evicting landlords. He was quoted as saying ‘he would not breed paupers to pay priests’. Having turned out in the parish of Ballinrobe over 2,000 tenants alone, the cleared land he then used as grazing farms. In 1848, the Marquis of Sligo owed £1,650 to Westport Union; he was also an evicting landlord, though he claimed to be selective, saying he was only getting rid of the idle and dishonest. Altogether, he cleared about 25% of his tenants.
[……]Calcutta is credited with making the first (relief) donation of £14,000. The money was raised by Irish soldiers serving there and Irish people employed by the East India Company. Pope Pius IX sent funds and Queen Victoria (head of the Church of England) donated £2,000….. (about one brass farthing for every Irish Catholic who starved to death). Wikipedia
Remember in your charity the following pray requests:
Remember the welfare of our expectant mother: Victoria Dimmel,
Thomas Thees, recently hospitalized,
Thomas A. Nelson, long time faithful traditional Catholic the founder and former owner of TAN Books & Publishing, suffered a recent stroke,
The Joseph Cox Family, their spiritual welfare,
The Thomas Dube Family, for their conversion and spiritual welfare,
Luis Rafael Zelaya, the brother of Claudia Drew, who is seriously ill,
For the health of Kim Cochran, the daughter-in-law of Joseph and Brenda Cochran, the wife of their son Joshua,
Louie Verrecchio, Catholic apologist, who has a health problem,
John Minidis, Jr. family, for help in their spiritual trial,
John and Joann DeMarco, for their health and spiritual welfare,
Regina (Manidis) Miller, her spiritual welfare and health,
Melissa Elena Levitt, her health and conversion, and welfare of her children,
For the grace of a holy death, Nancy Marie Claycomb,
The health and spiritual welfare of Tom Grow, Amanda Gardner, and Alex Estrada,
Conversion of Annette Murowski, and her son Jimmy,
Brent Keith from Indiana has petitioned our prayers for the Keith Family,
The welfare of the Schmedes Family, and the Mike and Mariana Donohue Family,
The spiritual welfare Robert Holmes Family,
For the spiritual and temporal welfare of Irwin Kwiat,
Fr. Waters asks our prayers for Elvira Donahy, who is recovering from a stroke,
Kimberly Ann, the daughter of John and Joann DeMarco, for her health and spiritual welfare,
Mufide Rende, a traditional Catholic from India has asked our prayers for her welfare,
Mary and Bill Glatz, the welfare of their family,
Barbara Harmon, who is gravely ill, and still cares for her ailing parents,
Jason Green, a father of ten children who has been seriously injured,
For the health and welfare of Kolinsky and Sorace families,
Fr. Waters asks our prayers for the health and spiritual welfare of Brian Abramowitz,
Janine Mullen, for her health and help for her family,
Thomas Schiltz family, in grateful appreciation for their contribution to the beauty of our chapel,
Carlo A. De Porto, who is in failing health,
Welfare of Bishop Richard Williamson, for strength and courage in the greater battles to come,
John Rhoad, for his health and spiritual welfare,
Angelina Montesano family & Helen Snyder, for their health and spiritual welfare,
Kathy Boyle, requests our prayers for her welfare,
Michael J. Brigg & his family, who have helped with the needs of the Mission,
Nancy Deegan, her welfare and conversion to the Catholic Church,
Francis Paul Diaz, who was baptized at Ss. Peter & Paul, asks our prayers for his spiritual welfare,
The conversion of David Keithley and the welfare of the Nathaniel Miller family, Rene McFarland, Scott Osborn, Larry Hitsman, Mrs. Shoup, Cary Shipman and family, David Bash, Crystal and family, Larry Reinhart, and Cayden Costanzo, are the petitions of Gene Peters,
The Drews ask your intercession for the welfare of Brendan McGuire, a young father of three, who has been diagnosed with cancer,
For the conversion of Ben & Tina Boettcher family, Karin Fraessdorf, Eckhard Ebert, and Fahnauer family,
Fr. Waters requests our prayers for Br. Rene, SSPX who has been ill, and for Fr. Thomas Blute,
Rose Cuono, who is in failing health,
For the health and welfare of Kathryn Lederhos, the aunt of David Drew,
Fr. Peterson asks our prayers for Charles Valenti, and his wife, Julia,
For the welfare of Fr. Paul DaDamio and Fr. William T. Welsh,
The Drew’s ask our prayers for the welfare of Joe & Tracy Sentmanat family, Keith & Robert Drew, Christy Koziol & her children, Fred Nesbit and Michael Nesbit families, and Gene Peters Family, the John Manidis Family, the Sal Messinio Family, Michael Proctor Family,
Ryan Boyle grandmother, Jane Boyle, who is failing health,
Mel Gibson and his family, please remember in our prayers,
Rev. Timothy A. Hopkins, prayers for his mother, the Mission of St. Philomena in Miami, and the welfare of Fr Jean-Luc Lafitte,
Ebert’s request our prayers for the Andreas & Jenna Ortner Family,
Joyce Paglia has asked prayers for George Richard Moore Sr. & his children, and her brother, George Panell,
For the welfare of Anthony & Joyce Paglia, who are responsible for the beautiful statuary in our chapel,
Philip Thees asks our prayers for his family, for McLaughlin Family, the conversion of Bruce Heller, & Janet Gardner, the welfare of Dan Polly Weand, the conversion of Sophia Herman, Tony Rosky, and Carl Ropeter, the welfare Nancy Erdeck, the wife of the late Deacon Erdeck, and the welfare of Frank D’Agustino who is ill, the health of Charles Kanaskie, and the health of his brother, Thomas Thees, John Calasanctis, Stephen Cagorski, Tony Rosky, John Bogda, Maryann Reutter, James Parvenski, Kathleen Gorry, and Cecilia LeBow.
Pray for the Repose of the Souls:
Victoria Zelaya, the sister-in-law of Claudia Drew, died March 20,
Ricardo DeSilva, died November 16, our prayers requested by his brother, Henry DeSilva,
Joyce Laughman and Robert Twist, for their conversions,
Roland H. Allard, a friend of the Drew’s, died September 28,
Sandra Peters, the wife of Gene Peters, who died June 10 receiving the sacraments and wearing our Lady’s scapular,
Rev. Francis Slupski, a priest who kept the Catholic faith and its immemorial traditions, died May 14,
Martha Mochan, the sister of Philip Thees, died April 8,
George Kirsch, our good friend and supporter of this Mission, died February 15,
For Fr. Paul J. Theisz, died October 17, is the petition of Fr. Waters,
Fr. Mecurio Fregapane, died Jan 17, was not a traditional priest but always charitable,
Fr. Casimir Peterson, a priest who often offered the Mass in our chapel and provided us with sound advice, died December 4,
Fr. Constantine Bellasarius, a faithful and always charitable Eastern Rite Catholic Melkite priest, who left the Roman rite, died November 27,
Christian Villegas, a motor vehicle accident, his brother, Michael, requests our prayers,
John Vennari, the former editor of Catholic Family News, and for his family’s welfare,
Mary Butler, the aunt of Fr. Samuel Waters, died October 17,
Joseph DeMarco, the nephew of John DeMarco, died October 3,
John Fergale, died September 25 after receiving the traditional sacramental rites of the Church wearing the brown scapular,
John Gabor, the brother of Donna Marbach, died September 9,
Fr. Eugene Dougherty, a faithful priest, fittingly died on the Nativity of the BVM after receiving the traditional Catholic sacraments,
Phyllis Schlafly, died September 5,
Helen Mackewicz, died August 14,
Mark A. Wonderlin, who died August 2,
Fr. Carl Cebollero, a faithful priest to tradition who was a friend of Fr. Waters and Fr. DeMaio,
Jessica Cortes, a young mother of ten who died June 12,
Frances Toriello, a life-long Catholic faithful to tradition, died June3, the feast of the Sacred Heart, and her husband Dan, died in 1985,
John McLaughlin, a friend of the Drew’s, died May 22,
Angela Montesano, who died April 30, and her husband, Salvatore, who died in July 3, 2013,
Charles Schultz, died April 5, left behind nine children and many grandchildren, all traditional Catholics,
Esperanza Lopez de Callejas, the aunt of Claudia Drew, died March 15,
Fr. Edgardo Suelo, a faithful priest defending our traditions who was working with Fr. Francois Chazal in the Philippines, died February 19,
Conde McGinley, a long time laborer for the traditional faith, died February 12, at 96 years,
The Drew family requests your prayers for Ida Fernandez and Rita Kelley, parishioners at St. Jude,
Fr. Stephen Somerville, a traditional priest who repented from his work with the Novus Ordo English translation, died December 12,
Fr. Arturo DeMaio, a priest that helped this Mission with the sacraments and his invaluable advice, died December 2,
J. Paul Carswell, died October 15, 2015,
Solange Hertz, a great defender of our Catholic faith, died October 3, the First Saturday of the month,
Paula Haigh, died October 21, a great defender of our Catholic faith in philosophy and natural science,
Gabriella Whalin, the mother of Gabriella Schiltz, who died August 25,
Mary Catherine Sick, 14 year old from a large traditional Catholic family, died August 25,
Fr. Paul Trinchard, a traditional Catholic priest, died August 25,
Stephen J. Melnick, Jr., died on August 21, a long-time faithful traditional Catholic husband and father, from Philadelphia,
Patricia Estrada, died July 29, her son Alex petitions our prayers for her soul,
Fr. Nicholas Gruner, a devoted priest & faithful defender of Blessed Virgin Mary and her Fatima message, died April 29,
Sarah E. Shindle, the grandmother of Richard Shindle, died April 26,
Madeline Vennari, the mother of John Vennari, died December 19,
Salvador Baca Callejas, the uncle of Claudia Drew, died December 13,
Robert Gomez, who died in a motor vehicle accident November 29,
Catherine Dunn, died September 15,
Anthony Fraser, the son of Hamish Fraser, died August 28,
Jeannette Rhoad, the grandmother of Devin Rhoad, who died August 24,
John Thees, the uncle of Philip Thees, died August 9,
Sarah Harkins, 32 year-old mother of four children, died July 28,
Anita Lopez, the aunt of Claudia Drew,
Fr. Kenneth Walker, a young traditional priest of the FSSP who was murdered in Phoenix June 11,
Fr. Waters petitions our prayers for Gilberte Violette, the mother of Fr. Violette, who died May 6,
Pete Hays petitions our prayers for his brothers, Michael, died May 9, and James, died October 20, his sister, Rebecca, died March17, and his mother, Lorraine Hayes who died May 4,
Philip Marbach, the father of Paul Marbach who was the coordinator at St. Jude in Philadelphia, died April 21,
Richard Slaughtery, the elderly sacristan for the SSPX chapel in Kansas City, died April 13,
Bernedette Marie Evans nee Toriello, the daughter of Daniel Toriello , died March 31, a faithful Catholic who suffered many years with MS,
Natalie Cagorski, died march 23,
Anita Lopez de Lacayo, the aunt of Claudia Drew, who died March 21,
Mario Palmaro, Catholic lawyer, bioethicist and professor, apologist, died March 9, welfare of his widow and children,
Daniel Boyle, the uncle of Ryan Boyle, died March 4,
Jeanne DeRuyscher, who died on January 25,
Arthur Harmon, died January 18,
Fr. Waters petitions our prayers for the soul of Jeanne DeRuyscher, who died January 17,
Joseph Proctor, died January 10,
Susan Scott, a devote traditional Catholic who made the vestments for our Infant of Prague statue, died January 8,
Brother Leonard Mary, M.I.C.M., (Fred Farrell), an early supporter and friend of Fr. Leonard Feeney, died November 23,
John Fergale, requests our prayers for his sister Connie, who died December 19,
Jim Capaldi, died December 15,
Brinton Creager, the son of Elizabeth Carpenter, died December 10,
Christopher Lussos, age 27, the father of one child with an expecting wife, died November 15,
Jarett Ebeyer, 16 year old who died in his sleep, November 17, at the request of the Kolinsky’s,
Catherine Nienaber, the mother of nine children, the youngest three years of age, killed in MVA after Mass, 10-29,
Nancy Aldera, the sister of Frances Toriello, died October 11, 2013 at 105 years of age,
Mary Rita Schiltz, the mother of Thomas Schiltz, who died August 27,
William H. (Teddy) Kennedy, Catholic author of Lucifer’s Lodge, died August 14, age 49, cause of death unknown,
Alfred Mercier, the father of David Mercier, who died August 12,
The Robert Kolinsky asks our prayers for his friend, George Curilla, who died August 23,
John Cuono, who had attended Mass at our Mission in the past, died August 11,
Raymond Peterson, died July 28, and Paul Peterson, died February 19, the brothers of Fr. Casimir Peterson,
Margaret Brillhart, who died July 20,
Msgr. Joseph J. McDonnell, a priest from the diocese of Des Moines, who died June 8,
Patrick Henry Omlor, who wrote Questioning The Validity of the Masses using the New, All English Canon, and for a series of newsletters which were published as The Robber Church, died May 2, the feast of St Athanasius,
Bishop Joseph McFadden, died unexpectedly May 2,
Timothy Foley, the brother-in-law of Michelle Marbach Folley, who died in April,
William Sanders, the uncle of Don Rhoad, who died April 2,
Gene Peters ask our prayers for the repose of the soul of Mark Polaschek, who died March 22,
Eduardo Gomez Lopez, the uncle of Claudia Drew, February 28,
Cecelia Thees, died February 24,
Elizabeth Marie Gerads, a nineteen year old, the oldest of twelve children, who died February 6,
Michael Schwartz, the co-author with Fr. Enrique Rueda of “Gays, Aids, and You,” died February 3,
Stanley W. Moore, passed away in December 16, and Gerard (Jerry) R. Pitman, who died January 19, who attended this Mission in the past,
Louis Fragale, who died December 25,
Fr. Luigi Villa, Th.D. author of Vatican II About Face! detailing the heresies of Vatican II, died November 18 at the age of 95,
Rev. Michael Jarecki, a faithful traditional Catholic priest who died October 22,and Rev. Hector Bolduc, who died September 10,
Jennie Salaneck, died September 19 at 95 years of age, a devout and faithful Catholic all her life,
Dorothy Sabo, who died September 26,
Cynthia (Cindy) Montesano Reinhert, the mother of nine children, four who are still at home, died August 19,
Stanley Spahalski, who died October 20, and his wife, Regina Spahalski, who died June 24, and for the soul of Francis Lester, her son,
Julia Atkinson, who died April 30,
Antonio P. Garcia, who died January 6, 2012 and the welfare of his teenage children, Andriana and Quentin,
Helen Crane, the aunt of David Drew who died February 27,
Fr. Timothy A. Hopkins, of the National Shrine of St. Philomena, in Miami, November 2,
Frank Smith, who died February 7, and the welfare of his wife, Delores,
Eduardo Cepeda, who died January 26,
Larry Young, the 47 year old father of twelve who died December 10 and the welfare of his wife Katherine and their family,
Sister Mary Bernadette, M.I.C.M., a founding member of the Slaves of the Immaculate Heart of Mary, died December 16,
Joeseph Elias, who died on September 28,
William, the brother of Fr. Waters, who died September 7,
Donald Tonelli, died August 1,
Rev. Fr. Gregory Hesse, of Austria, a great defender of Catholic Truth, died January 25, 2006,
Emma Colasanti, who died May 29,
Mary Dullesse, who died April 12, a Catholic convert who died wearing our Lady’s scapular,
Ruth Jantsch, the grandmother of Andre Ebert, who died April 7, Derrick and Denise Palengat, his godparents,
Philip D. Barr, died March 5, and the welfare of his family,
Judith Irene Kenealy, the mother of Joyce Paglia, who died February 23, and her son, George Richard Moore, who died May 14,
For Joe Sobran who died September 30,
Fr. Hector Bolduc, a great and faithful priest, died, September 10, 2012,
John Vennari asks our prayers for Dr. Raphael Waters who died August 26,
Stanley Bodalsky, the father of Mary Ann Boyle who died June 25,
Mary Isabel Kilfoyle Humphreys, a former York resident and friend of the Drew’s, who died June 6,
Rev. John Campion, who offered the traditional Mass for us every first Friday until forbidden to do so by Bishop Dattilo, died May 1,
Joseph Montagne, who died May 5,
For Margaret Vagedes, the aunt of Charles Zepeda, who died January 6,
Fr. Michael Shear, a Byzantine rite Catholic priest, died August 17, 2006,
Fr. James Francis Wather, died November 7, 2006, author of The Great Sacrilege and Who Shall Ascend?, a great defender of dogma and liturgical purity,
Fr. Enrique Rueda, who died December 14, 2009, to whom our Mission is indebted,
Fr. Peterson asks to remember, Leonard Edward Peterson, his cousin, Wanda, Angelica Franquelli, and the six priests ordained with him.
Philip Thees petitions our prayers for Beverly Romanick, Deacon Michael Erdeck, Henry J. Phillips, Grace Prestano, Connie DiMaggio, Elizabeth Thorhas, Elizabeth Thees, Theresa Feraker, Hellen Pestrock, and James & Rose Gomata, and Kathleen Heinbach,
Fr. Didier Bonneterre, the author of The Liturgical Movement, and Fr. John Peek, both were traditional priests,
Brother Francis, MICM, the superior of the Slaves of the Immaculate Heart of Mary in Richmond, NH, who died September 5,
Rodolfo Zelaya Montealegre, the father of Claudia Drew, who died May 24,
Rev. Francis Clifford, a devout and humble traditional priest, who died on March 7,
Benjamin Sorace, the uncle of Sonja Kolinsky.
Novena to our Lady of Sorrows in preparation for her feast and the welfare of the Mission and the Church begins this Wednesday and ends on the Thursday in Passion Week on the eve of her feast.
NOVENA TO THE SEVEN SORROWS OF THE BLESSED VIRGIN MARY
V. Incline unto my aid, O God.
R. O Lord, make haste to help me. Glory be to the Father, etc.
1. O most sorrowful Mary, I compassionate thee, in the grief thy tender heart underwent when the holy old man Simeon prophesied to thee. Dear Mother, through that afflicted heart obtain for me the virtue of humility and the gift of the holy fear of God. Hail Mary, etc.
2. O most sorrowful Mary, I compassionate those afflictions which thy most sensitive heart endured during the flight into Egypt and the dwelling there. O beloved Mother, by that afflicted heart obtain for me the virtue of liberality, specially toward the poor, and the gift of piety. Hail Mary, etc.
3. O most sorrowful Mary, I compassionate that intense distress which thine anxious heart experienced in the loss of thy dearest Jesus. O beloved Mother, by that deeply troubled heart obtain for me the virtue of chastity and the gift of knowledge. Hail Mary, etc.
4. O most sorrowful Mary, I compassionate the consternation which thy maternal heart experienced when thou didst meet Jesus bearing His cross. O beloved Mother, by that deep distress of thy tender heart, obtain for me the virtue of patience and the gift of fortitude. Hail Mary, etc.
5. O most sorrowful Mary, I compassionate that martyrdom which thy generous heart endured in witnessing the last agony of Jesus. O beloved Mother, by that martyred heart obtain for me the virtue of temperance and the gift of counsel. Hail Mary, etc.
6. O most sorrowful Mary, I compassionate that wound which thy mournful heart endured from the lance which tore the side of Jesus and wounded His most lovely Heart. O beloved Mother, by thy heart then pierced through, obtain for me the virtue of fraternal charity and the gift of understanding. Hail Mary, etc.
7. O most sorrowful Mary, I compassionate thee, for the anguish felt by thy loving heart when Jesus’ body was laid in the sepulcher. Dear Mother, by all the bitterness of desolation thou didst then know, obtain for me the virtue of diligence and the gift of wisdom. Hail Mary, etc.
V. Pray for us, most sorrowful Mother.
R. That we may be made worthy of the promises of Christ.
Grant, we beseech Thee, O Lord Jesus Christ, that the most Blessed Virgin Mary, Thy Mother, may intercede for us before the throne of Thy mercy, now, and at the hour of our death; through whose most holy soul in the hour of Thine own Passion the Sword of sorrow passed. Through Thee, Jesus Christ, Savior of the world, Who livest and reignest with the Father and the Holy Ghost forever and ever. Amen
Prayer to Our Lady of Sorrows
Most holy and afflicted Virgin, Queen of Martyrs, thou stood beneath the cross, witnessing the agony of thy dying Son. Look with a mother’s tenderness and pity on me, who kneel before thee. I venerate thy sorrows and I place my requests with filial confidence in the sanctuary of thy wounded heart.
Present them, I beseech thee, on my behalf to Jesus Christ, through the merits of His own most sacred passion and death, together with thy sufferings at the foot of the cross. Through the united efficacy of both, obtain the granting of my petition. To whom shall I have recourse in my wants and miseries if not to thee, Mother of Mercy? Thou who have drunk so deeply of the chalice of thy Son, thou can compassionate our sorrows.
Holy Mary, thy soul was pierced by a sword of sorrow at the sight of the passion of thy divine Son. Intercede for me and obtain from Jesus Christ this grace, if it be for His honor and glory and for the good of my soul.
Why the Cross?
The thoughtful ones of earth contemplating the scene presented by a human activity that continually changes its purpose and is powerless to assign itself any purpose that human reason cannot instantly question, must feel the pathos of much well-meaning and humanitarian effort. Great generosity is shown and real kindness is spent in praiseworthy attempts to arrest the ravages of mortality, especially amongst the young. “Save the children” is an appeal that finds a ready response in the hearts of the humane and the kindly. Not with cynicism, but with real sympathy, one may ask, “Save them for what?” Is it for the adult life that frets itself away in vain endeavours to assign itself an adequate reason for living? Is it worthwhile to preserve children for what any person would logically confess to be not worth while? [Footnote: There is question only of those who have not the view of the aims and objects of life as furnished by the true faith or even by sound philosophy.] Is this charity of the kind-hearted dictated by the hope that somehow life for these children may prove different to what it has been for those who have tried to save them from death and disease? Are there grounds for hope that the little ones when come to adult age will light on, by chance, a solution of the problem of existence that has evaded their grown-up benefactors? What is the use of bestowing health unless there can be given with it the key to such a use of life as will issue in happiness? Life is a precious gift when it is accompanied by the knowledge of how to live rightly and the means to exercise this right living. […..]
Death is not a break, but a stepping stone by which one passes from one stage to another in the same existence. But man will perversely and blindly strive to affect a cleavage in that line and persuade himself that the good of the human life that precedes death can be different from the good of human life that follows death. The result is that he is necessarily at cross-purposes with God. It is not surprising that the creature, seeking to gain the goal of life — namely happiness — by a use of life’s powers and energies at variance with the design of the Creator, should be continually frustrated in his main object, should enjoy no peace, and should be involved in contradiction and become a prey to perpetual dissatisfaction. What is the way out of this impasse? The way out is through a thorough understanding of the religion of our Lord and Saviour Jesus Christ and a practice based on such understanding.[…..]
The [Gospel] passages that reveal Jesus in the exercise of works of mercy, in healing disease, in consoling grief and in overcoming death, are given an undue emphasis. In this way the central truth is obscured, the truth, namely, that the conflict of the Redeemer was primarily with spiritual evil and only incidentally with physical evil. His purpose was to banish from earth the ills that appear to God as such, not those that appear so to the pain-dreading nature of man… The gospel is not a record of a more less successful philanthropic mission.
…To Christians, who persist in thinking that the function of Christianity is to provide men with good things and banish from their life evil things — understanding by good and evil what appear such to fallen human nature — life will speedily prove unintelligible. To men with such views the mystery of pain becomes insoluble. In the face of the harsh realities of existence their belief stands condemned. They have no answer to give to the ever-recurring question: if God is kind and good and tender towards human suffering, why does suffering continue to be not only for those that deserve it, but also for those who do not?
That Jesus, in His power and goodness, did not put an end to all human suffering shows that, in His eyes, suffering is not the real source of human unhappiness.
Rev. Edward Leen, Why the Cross?
Pope Francis – his “most gentle manner”!
They (our most holy predecessors) knew the capacity of innovators in the art of deception. In order not to shock the ears of Catholics, the innovators sought to hide the subtleties of their tortuous maneuvers by the use of seemingly innocuous words such as would allow them to insinuate error into souls in the most gentle manner. Once the truth had been compromised, they could, by means of slight changes or additions in phraseology, distort the confession of the faith that is necessary for our salvation, and lead the faithful by subtle errors to their eternal damnation. This manner of dissimulating and lying is vicious, regardless of the circumstances under which it is used. For very good reasons it can never be tolerated in a synod of which the principal glory consists above all in teaching the truth with clarity and excluding all danger of error. Moreover, if all this is sinful, it cannot be excused in the way that one sees it being done, under the erroneous pretext that the seemingly shocking affirmations in one place are further developed along orthodox lines in other places, and even in yet other places corrected; as if allowing for the possibility of either affirming or denying the statement, or of leaving it up the personal inclinations of the individual – such has always been the fraudulent and daring method used by innovators to establish error. It allows for both the possibility of promoting error and of excusing it. It is a most reprehensible technique for the insinuation of doctrinal errors and one condemned long ago by our predecessor St. Celestine, who found it used in the writings of Nestorius, bishop of Constantinople, and which he exposed in order to condemn it with the greatest possible severity. Once these texts were examined carefully, the impostor was exposed and confounded, for he expressed himself in a plethora of words, mixing true things with others that were obscure; mixing at times one with the other in such a way that he was also able to confess those things which were denied while at the same time possessing a basis for denying those very sentences which he confessed.
Pope Pius VI, Auctorem Fidei, 1794 papal bull addressed to all the faithful condemning 85 propositions from the Council of Pistoia, 1786
“On earth, no mortal should presume to reproach (redarguere) any faults to the Pontiff, because he who has to judge (judicaturus) others, should not be judged (judicandus) by anyone, unless he is found deviating from the Faith.”
Gratian, the ‘Father of Canon Law,’ Decree of Gratian, (Pars I, D 40, c. 6)
Pope Francis: An Eschatological Overview
The massive emphasis on mercy–giving and receiving–is the key to understanding the eschatological dimension of his pontificate
Vatican Insider | Stephen Walford | February 8, 2020
[….]This teaching on divine mercy is one example where a beautiful convergence between authentic private revelation and the magisterium has enabled the faithful to grasp an essential element of what it means to live an authentic Christian life. But there is more to it than that. In the Diary of St Faustina Kowalska, there is a little talked of, but undeniable theme running through it: the Lord makes clear the season of divine mercy is for the end times. St Faustina herself was told she would prepare the world for the Lord’s second coming, while St John Paul II in 2002 referred to the promise of Jesus to St Faustina that “a spark from Poland will prepare the world for my final coming” as binding.
It is surely the case that Pope Francis has–with the prompting of the Holy Spirit–taken what was in part embryonic in the pontificate of St John Paul II, and placed mercy as the absolute key for the future of the Church and the world. Its salvific message is plastered across almost every page of the Holy Father’s writings in one way or another, as the antidote to the ever increasing evil that offers only death and destruction.
Fr Spadaro in his essay also touches upon several teachings and attitudes that I too have long considered as of having great importance in understanding this Pope: Francis shuns a millenarian view of the future of humanity where some golden age of peace within history rules; his focus rests solely on the criteria for a blessed Final Judgement as found in the Beatitudes. The criteria, therefore is Jesus himself, since the Beatitudes are in essence, a portrait of the Lord. Furthermore, the Pope sees opportunities everywhere to build bridges and to invite reconciliation. No situation or soul is beyond help or redemption in the time God allows for conversion.
This charism of the Pope is the great dividing line between those who understand him and those who do not. How can he sting like St John the Baptist, yet at other times appear far too generous? In reality, he is following the criteria of Jesus to the letter–some may say even rigidly! He condemns hypocrisy, narcissism, self- love, and a pharisaical attitude that divides between “them” and “us.” He continually invites, even demands help for the poor and marginalised. His constant criticisms in Santa Marta simply warn us that we will be judged on love, and that no defence attorney will be present if we live now as armchair Christians with a Jonah syndrome. No, the Holy Father cares deeply, he knows Jesus recoils at hypocrisy and spiritual apathy and therefore in his heart, he must give the Church some tough love. What Pope Francis is obviously aware of, is the sad reality that for even many Catholics, Jesus’ warning concerning “love growing cold” (cf. Matt 24:12) applies now more than ever. How many refuse to forgive, to apologise, to give of themselves generously? How many create their own moral code, with excuses and exemptions? How many prefer to look after their own interests no matter how much suffering they leave in their wake? This in reality is apostasy from the central Christian message: to love God and neighbour. And thus charity, repentance, mercy are watered down to such an extent that they become meaningless.
In an eschatological sense, I see Francis trying to form a Church that is far more conformed to Jesus himself; one that is authentically evangelical; one that has its foundations in the dirt and dust of its precious flock; one in which love and humility are never again overshadowed by the lust for prestige, power and worldly success. In short, this is the vision of a Church that is being prepared as the Bride fit for her meeting with the Bridegroom.
Many Traditionalists are right though: there is a war, there is a powerful enemy, there is an apocalyptic battle being waged, but they are being seduced by that same enemy. The enemy is Satan, not Pope Francis, or other Catholics who they don’t agree with. Pope Francis, as a realist, knows the depth of this spiritual war, but he also knows wounded souls (no matter how those wounds came about) need love and mercy. They need salvation and are not to be seen as enemies fighting for the other side. This attitude of mercy is entirely in line with Jesus rebuking James and John, who suggested sending down fire from heaven on those who did not welcome the Lord (Lk 9:54).
The division being caused by those opposed to the Holy Father, does nothing other than serve the cause of Satan in creating confusion and doubt in the hearts of ordinary Catholics. Satan, of course, does not care too much with “the world” –he desires far more to destroy the Lord’s work in His Church; to suffocate the sacramental life from souls and to present preaching as hypocritical nonsense. He despises this Pope because Francis shines a light on his deviousness, and because the Holy Father is willing to take risks for the sake of the lost sheep.
Pope Francis has also contributed to the Marian Era that began in the mid nineteenth century; a period of time prophesied by St Louis de Montfort as preparation for the second coming of Jesus. Not only his very personal Marian devotion, but his emphasis on the church as Mother in imitation of Mary– including the new Feast of Mary Mother of the Church– has enabled the Church to reflect ever more the Marian dimension in its mission to bring the salvation of her Son to all. The Pope’s protection of Medjugorje should also be seen in this context. This Marian dimension is essential in the years ahead because it prepares for the Triumph of the Immaculate Heart of Mary, when divine love will proclaim the final victory; it moulds the faithful into humble souls who imitate Mary, and who follow her command to “do whatever He tells you” (Jn 2:5).
Of course, Pope Francis, like his predecessors shuns idle speculation and sees a danger in spending time immersed in apocalyptic literature especially from private revelation. What is important, is to keep an Advent spirit of watchfulness; to continually discern the signs of the times, but always with a vision of hope for eschatological glory, and not some intra historical era that will never come. Faith tells us that we can see a dawn breaking on the horizon, from the East; we can see the signs that summer is near (Matt 24:32), but we also know that until that Day arrives, the spiritual war will become more intense. To remain loyal to the Pope and his magisterium is to have a sure guide for what is still to come; it is to help avoid the pitfalls that will inevitably hurt us, but above all, it will keep us close to Jesus Christ.
In the magisterium and prophetic voice of Pope Francis, we are told to strip ourselves of all that hinders a full adherence to the Gospel: “Along this journey, the cultivation of all that is good, progress in the spiritual life and growth in love are the best counterbalance to evil. Those who choose to remain neutral, who are satisfied with little, who renounce the ideal of giving themselves generously to the Lord, will never hold out. Even less if they fall into defeatism, for “if we start without confidence, we have already lost half the battle and we bury our talents… Christian triumph is always a cross, yet a cross which is at the same time a victorious banner, borne with aggressive tenderness against the assaults of evil”
Even if we do not know the day or the hour, we do know how to keep our lamps lit; we know how to prepare. A revolution of love, tenderness and mercy is Pope Francis’ answer to the reality of the Last Judgment, from which no one can escape, and which in a very real sense is already in progress. If holiness is grasped with both hands, then the apocalypse holds no fears; in fact it presents a wealth of opportunities to serve the Lord.
Maranatha is the prayer that can and should live joyfully in the hearts of the faithful in this season of mercy. We can take it to the poor, the sick, the lonely, announcing that their liberation is near. And even if centuries are still to pass by, the Church will live by a new evangelical urgency that will ensure the torch of hope burns bright until the true light comes to illuminate a transfigured creation. Pope Francis is playing a vital part in ensuring the Church prepares well for whatever the Lords asks it to go through in the future. Let us pray for him and his immensely important task.
COMMENTARY on Overview of the Eschatology of Francis:
The first problem with the theologian Stephen Walford, and it is a huge problem, is that he makes the pope his proximate rule of faith and not Dogma. He therefore cannot distinguish between the pope’s personal magisterium based upon his grace of state and the Magisterium of the Church based upon the attribute of Infallibility that Jesus Christ endowed His Church. Whatever the current pope says or does becomes his rule of faith and is necessarily, in his estimation, the work of the Holy Ghost. Beginning with this colossal error, he works to build a bridge between the teaching of a heretical pope and the Catholic faithful.
But putting this error aside, he brings up a question that the Catholic faithful must be able to answer clearly with the revealed truth of God. So what is wrong with the modern popes emphasis of divine mercy? The problem is essentially that they emphasize divine mercy in opposition to divine justice and not as a different facet of the same jewel. Walford seems to be correct in that the popes of the Church of the New Advent believe that we are in the last age of the Church before the second coming of Jesus Christ. They also believe that this age is the time of mercy (as if other ages were not) and not justice (as if other ages were).
Benedict/Ratzinger held an interview with Jacques Servais, S.J. conducted in October of 2015 on questions of Faith and Justification. The interview was read by the Prefect of the Pontifical Household, Archbishop Georg Gänswein, to a subsequent Conference in November 2015 on Justification and published in March of 2016. In this interview Benedict/Ratzinger places in constant opposition the attributes of God’s mercy and God’s justice repeatedly characterizing His justice as “cruelty.” He quotes in support of his theology John Paul II who was “deeply impregnated with this impulse,” and Pope Francis whom he praises for his “pastoral practice (that) is expressed in the fact that he continually speaks to us of God’s mercy.” These popes all point to the gospel description of the last judgment in which the criteria for salvation or condemnation are the corporal works of mercy. Therefore they conclude, what one believes is of no importance but rather what one does for his fellow man. Thus, after dividing justice and mercy, they drive a wedge between faith and charity. It is from this that the term “evangelization” is redefined and distinguished from “proselytism,” heretofore they have always been considered as necessary compliments as a cause is to its direct effect. Proselytism, the traditional fruit of evangelization, converting others to the true faith, is condemned as “solemn nonsense” and the new evangelization becomes only dialogue to exchange opinions for the end of promoting corporal works of mercy (which never materialize).
Wisdom is the perfect knowledge of the most important things in their right order of reference. Discounting malice, Pope Francis has no wisdom because he has no right order of reference. “Without faith it is impossible to please God” (Heb 11:6). Charity, which is the friendship between God and man, is greater than Faith, which is believing what God has revealed on the authority of God, but without Faith, Charity is impossible. No one can have the friendship of God who does not believe His Truth. Acts of Charity are an extension of the virtue of Charity because they are entirely grounded upon seeing the image of God in other men. There can be no Charity without Faith, and although Charity is greater than Faith, Faith takes precedence in time. St. Thomas considers sins against Faith as the greatest of all sins because they radically separate the person from God. In the Acts of the Apostles, the apostles began the work of evangelization by making proselytes out of the Jews and pagans. When the Faithful of the Church grew from these labors, the obligation for works of Charity correspondingly increased. What did the apostles do? They established the deaconate to attend to works of Charity so that these works of Charity would not impede the work of evangelization to make new proselytes.
The second coming of Jesus Christ will be characterized by the Great Apostasy from the Faith as described by St. Paul: “Let no man deceive you by any means, for unless there come a revolt first, and the man of sin be revealed, the son of perdition...” (2 Thess. 2:3). Jesus said, “Will not God revenge his elect who cry to him day and night: and will he have patience in their regard? I say to you, that he will quickly revenge them. But yet the Son of man, when he cometh, shall he find, think you, faith on earth” (Luke 18:7-8)? We are now in the Great Apostasy for at no time in history has the apostasy been so generalized and extended to the summit of Church authority.
It is impossible to drive a wedge between God’s justice and God’s mercy. God is perfect Act and infinite Simplicity. He is present wherever He acts. There are no distinguished parts in God. Mercy is only possible in the context of justice and vice versa, otherwise the entire Passion of Jesus Christ becomes meaningless. Jesus does not suffer the cruelty of His passion from the direct will of the Father but from sinful men by the Father’s permissive will. It is not the cruelty of God but cruelty of sinful men. Jesus as the Son of Man willingly suffers His Passion firstly to give honor and glory to the Father in the name of mankind to the end of redeeming man from sin.
“Without faith it is impossible to please God.” It is only through Faith that Charity can exist without which the merits of the redemptive suffering of Christ’s passions cannot be personally gained. “Therefore I said to you, that you shall die in your sins. For if you believe not that I AM he, you shall die in your sin. They said therefore to him: Who art thou? Jesus said to them: The beginning (I AM), who also speak unto you” (John 8:24-25).
In the last judgment when God makes a radical public distinction between “them” and “us,” Jesus Christ will say, “When I was thirsty and you gave me to drink” (Matt 35:25). The faithful will ask, “Lord, when did we see thee… thirsty and give thee to drink?” (37). Jesus will say, “Amen I say to you, as long as you did it to one of these my least brethren [that is, ‘As many of you as have been baptized in Christ, (who) have put on Christ’ (Gal 3:27) when they were ‘born again by water and the Holy Ghost’ (John 3:5),] you did it to me.” Only the faithful can see the image of God in the other and the likeness restored by the grace of Jesus Christ in the “brethren.”
Then He will say to those on His left condemned to hell, “Amen I say to you, as long as you did it not to one of these least (that is, the “brethren” of Christ), neither did you do it to me” (45). Christ dwells in the souls of the faithful by Charity. Those condemned did not see Christ in the faithful. Those who are condemned may have given a drink to the thirsty but without faith, they did not see the image of God in the other, and therefore, they did not do it for Him. They were not works of Charity but works of human philanthropy. Works of mercy do not profit for salvation without Faith. While Faith can exist without Charity, Charity cannot exist without Faith in this world. Faith will pass with death but Charity will remain. That is why the last judgment is determined by acts of mercy and not articles of Faith because at the Last Judgment everyone will believe.
The modern Church of the New Advent is in true apostasy which is, by definition, the actual denial of revealed truth. They do not do works of mercy that profit for eternal salvation because they do not have faith. Yet Walford claims, in a remarkable inversion of divine Wisdom, that apostasy is failure in works of mercy. The rank hypocrisy in this claim is evident in that Catholic institutions doing works of mercy have crumbled since Vatican II when the age of mercy supposedly got underway. And still, the popes of the Church of the New Advent do not get it. Only by preaching the faith will acts of mercy again abound. Jesus said to St. John the Baptist who resisted baptizing Him, “For so it becometh us to fulfill all justice” (Matt 3:15). The Church of the New Advent cannot have part in the mercy of God because they have no part with Him to “fulfill all justice.” The blasphemy is this: the modern popes believe they are more merciful than God.
They proclaim the era of mercy in opposition to God’s “cruel” justice while essentially removing all penitential practices during Lent while accusing traditionalist Catholics of being “seduced by Satan” and “serving the cause of Satan” by the “division… creating confusion and doubt in the hearts of ordinary Catholics” when they oppose the rank heresy of Pope Francis. The implications of this division between justice-mercy and charity-faith overturn the Catholic dogmas on justification. The Church of the New Advent has a Lutheran conception of justification. In the Servais interview Benedict/Ratzinger said:
“It seems to me that in the theme of divine mercy is expressed in a new way what is meant by justification by faith. Starting from the mercy of God, which everyone is looking for, it is possible even today to interpret anew the fundamental nucleus of the doctrine of justification, and have it appear again in all its relevance.”
Benedict/Ratzinger “interprets anew” by mischaracterizing the Catholic dogmatic teaching on justification as “the conceptuality of St. Anselm” which he says “has now become for us incomprehensible” because it necessarily includes the justice of God. He then adds:
“Only where there is mercy does cruelty end, only with mercy do evil and violence end. Pope Francis is totally in agreement with this line. His pastoral practice is expressed in the fact that he continually speaks to us of God’s mercy. It is mercy that moves us toward God, while justice frightens us before Him.”
What is worse, Benedict/Ratzinger adds that God “simply cannot leave 'as is' the mass of evil that comes from the freedom that he himself has granted. Only He, coming to share in the world's suffering, can redeem the world.” So God becomes responsible for the “mass of evil” in the world because He is responsible for granting man “freedom” and is therefore compelled by justice “to share in the world's suffering” to “redeem the world”! The end of this is that God has an obligation in justice for mercy. The corollary to this is that man has an unconditional right to divine mercy.
God is not compelled to anything outside Himself. He cannot positively will evil. He can and does permit evil only because He and He alone is capable of bring good out of evil. No man can earn God's mercy and eternal salvation on their own merits.
“Charity is man’s friendship with God based on man’s share in the Divine Life, in the happiness of God Himself. But man cannot naturally share in God’s own life. Man’s participation in the Divine Life is a free supernatural gift which God gives to man. Charity then cannot be acquired by any purely human effort. It is a gift of God infused in man’s soul by God’s goodness and generosity. Charity, like the other theological virtues, is a supernatural virtue infused in the will by God Himself. Who can give man a share in the Divine Love except God Himself?”
Rev. Walter Farrell, O. P., My Way of Life, Pocket Edition of St. Thomas
A faithful Catholic in the state of grace is able to merit eternal life and atone for his sins because of his union by grace with Jesus Christ in Charity. This is what gives value to his prayers, penances, and mortifications without which they have no value at all. This union of Charity with Christ by grace permits the faithful to not only atone for their own sins but also for the sins of others as St. Paul said, “Who now rejoice in my sufferings for you, and fill up those things that are wanting of the sufferings of Christ, in my flesh, for his body, which is the church” (Col 1:24). And thus:
“The observance of Lent is the very badge of the Christian warfare. By it, we prove ourselves not to be enemies of the Cross of Christ. By it, we avert the scourges of divine justice. By it we gain strength against the princes of darkness, for it shields us with heavenly help. Should mankind grow remiss in their observance of Lent, it would be a detriment to God’s glory, a disgrace to the Catholic religion, and a danger to Christian souls. Neither can it be doubted, but that such negligence would become the source of misery to the world, of public calamity, and of private woe.”
Pope Benedict XIV, encyclical, May 30, 1741
Without the justice of God there could be no mercy. The faithful rejoice in the justice of God for by it we are made children of God and can merit eternal life. Those who divide God's mercy from His justice and believe that eternal life awaits them without the necessity of Faith and penance are whistling in the wind. There will not have any part with God in eternal life. May God in His mercy keep us in the right Faith, a burning Charity and a penitential spirit until our last breath.
Pope Francis never kneels before the Blessed Sacrament! Why?
Then Jesus said to them: Amen, amen I say unto you: Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you. He that eateth my flesh, and drinketh my blood, hath everlasting life: and I will raise him up in the last day. For my flesh is meat indeed: and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, abideth in me, and I in him. As the living Father hath sent me, and I live by the Father; so he that eateth me, the same also shall live by me. This is the bread that came down from heaven. Not as your fathers did eat manna, and are dead. He that eateth this bread, shall live for ever. John 6:54-59
For as often as you shall eat this bread, and drink the chalice, you shall shew the death of the Lord, until he come. Therefore whosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord. But let a man prove himself: and so let him eat of that bread, and drink of the chalice. For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord. 1 Cor 11:26-29
Because for Francis, 'This is a hard saying; who can listen to it?' (John 6:60)
As we suffer under the moral and doctrinal Novelties of Pope Francis, it is evident why he wanted the Novelty Master, Paul VI, to become another novel Novus Ordo saint. Montini is the man who defined the Spirit of Vatican II in one word: NOVELTY in order to please men.
The Church Teaches:
“But though we, or an angel from heaven, preach a gospel to you besides that which we have preached to you, let him be anathema. As we said before, so now I say again: If any one preach to you a gospel, besides that which you have received, let him be anathema. For do I now persuade men, or God? Or do I seek to please men? If I yet pleased men, I should not be the servant of Christ.”
St. Paul, Galatians 1, 8-10
“Blind that they are, and leaders of the blind, inflated with a boastful science, they have reached that pitch of folly where they pervert the eternal concept of truth and the true nature of the religious sentiment; with that new system of theirs they are seen to be under the sway of a blind and unchecked passion for novelty, thinking not at all of finding some solid foundation of truth, but despising the holy and apostolic traditions, they embrace other vain, futile, uncertain doctrines, condemned by the Church, on which, in the height of their vanity, they think they can rest and maintain truth itself.”
St. Pius X, Pascendi
“A lamentable spectacle is that presented by the aberrations of human reason when it yields to the spirit of novelty, when against the warning of the Apostle it seeks to know beyond what it is meant to know, and when relying too much on itself it thinks it can find the fruit outside the Church wherein truth is found without the slightest shadow of error.”
Pope Gregory XVI, Singulari nos, 1834, quoted by St. Pius X in Pascendi
“It is impossible to approve in Catholic publications of a style inspired by unsound novelty which seems to deride the piety of the faithful and dwells on the introduction of a new order of Christian life, on new directions of the Church, on new aspirations of the modern soul, on a new vocation of the clergy, on a new Christian civilisation.”
Leo XIII, Jan 27, 1902, quoted by St. Pius X in Pascendi
Paul VI Replys:
“... We wish to make our own the important words employed by the Council; those words which define its spirit, and, in a dynamical synthesis, form the spirit of all those who refer to it, be they within or without the Church. The word NOVELTY, simple, very dear to today’s men, is much utilized; it is theirs... That word... it was given to us as an order, as a program... It comes to us directly from the pages of the Holy Scripture: For, behold (says the Lord), I create new heavens and a new earth. St. Paul echoes these words of the prophet Isaiah; then, the Apocalypse: I am making everything new. And Jesus, our Master, was not He, himself, an innovator? You have heard that people were told in the past ... but now I tell you...– Repeated in the Sermon on the Mount.
“It is precisely thus that the Council has come to us. Two terms characterize it: RENOVATION and REVISION. We are particularly keen that this spirit of renovation– according to the expression of the Council – be understood and experienced by everyone. It responds to the characteristic of our time, wholly engaged in an enormous and rapid transformation, and generating novelties in every sector of modern life. In fact, one cannot shy away from this spontaneous reflection: if the whole world is changing, will not religion change as well?
Between the reality of life and Christianity, Catholicism especially, is not there reciprocal disagreement, indifference, misunderstanding, and hostility? The former is leaping forward; the latter would not move. How could they go along? How could Christianity claim to have, today, any influence upon life?
“And it is for this reason that the Church has undertaken some reforms, especially after the Council. The Episcopate is about to promote the renovation that corresponds to our present needs; Religious Orders are reforming their Statutes; Catholic laity is qualified and found its role within the life of the Church; Liturgy is proceeding with a reform in which anyone knows the extension and importance; Christian education reviews the methods of its pedagogy; all the canonical legislations are about to be revised.
And how many other consoling and promising novelties we shall see appearing in the Church! They attest to Her new vitality, which shows that the Holy Spirit animates Her continually, even in these years so crucial to religion. The development of ecumenism, guided by Faith and Charity, itself says what progress, almost unforeseeable, has been achieved during the course and life of the Church. The Church looks at the future with Her heart brimming with hope, brimming with fresh expectation in love... We can say... of the Council: It marks the onset of a new era, of which no one can deny the new aspects that We have indicated to you.”
Paul VI, General Audience, July 2, 1969
And we remember the “miracles” attributed to Paul VI that provided “evidence” for the “sanctity” of this Novelty Master! Two cases where the medical prognosis of morally degenerate abortionists proved to be incorrect are regarded as a “miracles”!
“This second miracle attributed to Pope Paul VI concerned the healing of an unborn in the fifth month of pregnancy. According to the Catholic News Agency the mother, from Verona in Italy, had an illness that risked her own life and the life of her unborn and was advised to have an abortion.
A few days after the beatification of Paul VI by Pope Francis in October 2014, the mother prayed to the now Blessed Paul VI at a shrine in Lombardy and the baby girl was later born in good health.
The first miracle involving Pope Paul VI took place in California in the 1990s. It also concerned an unborn which was found to have a serious health problem that could mean brain damage. Doctors advised that it be aborted, but the mother entrusted her pregnancy to Paul VI. The child was born healthy. Irish Times, Feb 6, 2018
Let nothing disturb thee, Nothing affright thee;
All things are passing; God never changeth;
Patient endurance attaineth to all things;
Who God possesseth in nothing is wanting;
Alone God sufficeth.
Bookmark of St. Teresa of Jesus
How beauteous is the courage which we find,
with childlike confidence in God combined!
Who fears his God shall know no other fear -
He heeds not pitying smile, nor unkind sneer.
The 14 promises revealed to Brother Estanislao by Our Lord for those who pray the Way of the Cross
· I promise Eternal Life to those who pray from time to time, The Way of the Cross.
· I will grant everything that is asked of Me with faith, when making The Way of the Cross.
· I will follow them everywhere in life and help them, especially at the hour of death.
· Even if they have more sins than blades of grass in the fields, and grains of sand in the sea, all of them will be erased by praying The Way of the Cross.
· Those who pray The Way of The Cross often, will have a special glory in Heaven.
· I will deliver them from Purgatory, indeed if they go there at all, the first Tuesday or Friday after their death.
· At the hour of death I will not permit the devil to tempt them; I will lift all power from him in order that they shall repose tranquilly in My Arms.
· If they pray it with true love, I will make of each one of them a living Ciborium in which it will please Me to pour My grace.
· I will fix My Eyes on those who pray The Way of The Cross often; My hands will always be open to protect them.
· I will bless them at each Way of The Cross, and My blessing will follow them everywhere on earth and after their death, in Heaven for all Eternity.
· As I am nailed to the Cross, so also will I always be with those who honor Me in making The Way of The Cross frequently.
· They will never be able to separate themselves from Me, for I will give them the grace never again to commit a Mortal sin.
· At the hour of death I will console them with My Presence and we will go together to Heaven. Death will be sweet to all those who have honored Me during their lives by praying The Way of the Cross.
· My Soul will be a protective shield for them, and will always help them, whenever they have recourse.