SS. Peter and Paul Roman Catholic Mission

P.O. Box 7352, York, PA, 17408

717-792-2789

SaintsPeterandPaulRCM.com

SaintsPeterandPaulRCM@comcast.net

To Restore and Defend Our Ecclesiastical Traditions of the Latin Rite to the Diocese of Harrisburg

 

SS. Peter and Paul Roman Catholic Chapel

129 South Beaver Street, York PA 17401


 

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..... 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.

 

 

 

 

Twenty-fifth & Last Sunday after Pentecost

St. Cecilia, Virgin & Martyr

November 22, 2020

    The Liturgical cycle ends with this last week of the ecclesiastical year, and with it the history of the world which it has recalled to our minds, throughout its course from Advent to this last Sunday after Pentecost.

    For this reason, the breviary lessons for today are taken from the prophet Micheas, a contemporary of Osee and Isaias, together with St. Basil’s commentary in which he treats of the last Judgment, while at Mass the Gospel deals with the coming of the divine Judge.  “For behold,” says Micheas, “the Lord will come forth out of His place; and the mountains shall be melted under Him: and the valleys shall be cleft as wax before the fire and as water that run down a steep place.  For the wickedness of Jacob is all this and for the sins of the house of Israel” (Fifth Sunday in November, first Nocturn).

    From these threats the prophet turns to promises of salvation.  “I will assemble and gather together all of thee, O Jacob: I will bring together the remnant of Israel.  I will put them together as a flock in the field.” 

    The Assyrians have destroyed Samaria, and the Chaldeans have laid waste Jerusalem; but all this desolation will be repaired by the Messias, when He comes.  And Micheas goes on to foretell that Christ will be born at Bethlehem, and that His kingdom, that of the heavenly Jerusalem, will have no end.

    The prophets Nahum, Habacuc, Sophonias, Aggeus, Zacharias and Malachias, whose books are read in the divine office in the course of this same week, add their testimony to that of Micheas.  In our Lord’s first words in today’s Gospel he quotes Daniel’s prophecy of the total and final ruin of the Temple at Jerusalem and of the Jewish nation at the hands of the Roman army, this “abomination of desolation” being the punishment incurred by the people of Israel for having crowned their long career of infidelity by the rejection of Christ.

    As a matter of fact this prediction was fulfilled some years after our Lord’s death, amidst such circumstances of distress, that if it had lasted long, not a single Jew would have escaped alive.  It was God’s will, however, that the siege of Jerusalem should be shortened for the sake of those who were converted as a result of so severe a lesson.  It will be the same at the end of the world of which the destruction of this city is a type.  For “then”, at our Lord’s coming, there will be tribulations of a still more agonizing kind.

    Many impostors, among them Antichrist, will work wonders by Satan’s power, in order to be taken for Christ Himself, and then another type of ‘abomination of desolation’ will reign in the Temple, identified by St. Jerome with “the man of sin, who opposeth and is lifted up above all that is called God, or that is worshipped, so that he sitteth in the Temple of God, showing himself as if he were God.”  He will come through the instrumentality of the devil, to destroy, and drive into banishment from God those whom he shall have gathered to his standard” (Third nocturn).

    “But in this case also,” St. Jerome continues: “God will shorten those days; lest even the elect, if that were possible, be deceived” (ibid).

    For the rest, our Lord warns us to make no mistake as to the coming of the Son of Man in glory, without limitation of space or time and with the rapidity of lightning, in contrast to His first coming, veiled in sacred mystery and in one little corner of the world.

   Then all the elect will go to meet Him as eagles flock to their prey.  His coming will be heralded by all kinds of catastrophes on earth and in the sky, while all the tribes of the earth shall mourn; “and they shall see the Son of Man coming in the clouds of heaven with much power and majesty” (Gospel).

    “When,” says St. Basil, “the inclination to sin comes upon you, I wish you would think of this dread and awful tribunal of Christ, where He will sit and judge on His throne on high.  There every creature will appear, and stand trembling in His presence, and there shall we be led, one by one, to give an account of the actions of our life.  And immediately afterwards those who in life have wrought much evil will be surrounded by fearful and hideous angels, who will throw them headlong into a bottomless pit where in impenetrable darkness burns a fire which gives no light; where worms whose bite is intolerable anguish, ceaselessly gnaw the flesh; and where, sharpest of all punishments, shame and confusion reign without end.

    Fear these things and pierced by this dread, use it as a bridle to help your soul from being drawn away by concupiscence into sin” (Third nocturn).

    Further, in the Epistle, the Church exhorts us in the apostle’s words to “walk worthy of God” and to be “fruitful in every good work,” so that strengthened with all might according to the power of His Glory “we may endure all things in patience and joy,” giving thanks to God the Father, who hath made us worthy to be partakers of the lot of the saints in light, both now in spirit and at the last day both in body and soul through the redeeming blood of “the Son of His love.”

    Amid all the tribulation at the end of the world and of the last Judgment and in the agony of our own death, our souls will cry from the depth to out Lord that we “may receive more abundant helps from His Mercy” (Collect).  And God, who has told us through His servant Jeremias, that He thinks thoughts of peace and not of affliction (Introit) and who has promised to hear the prayer of Faith (Communion) will hear us by delivering us from earthly desires (Secret) by “turning away our captivity” (Introit), and by opening to us that eternal heaven where the glorious consummation of Christ’s triumph will be reached.

    Wholly victorious over His enemies, who will rise from the dead to receive their punishment, and undoubted king of all the elect, who have believed in His coming and will rise to eternal glory of both body and soul, Christ will restore to His Father that kingdom which He has conquered at the cost of His own blood, as an act of perfect homage from Head and members alike.  This will be the true pasch, the full passing into the real land of promise, and the taking eternal possession by Christ and His people of the heavenly Jerusalem where, in the temple not made with hands, God reigns as acknowledged sovereign “in whom we will glory all the day; and in whose name we will give praise forever” (Gradual).

    And through our High Priest Jesus, we shall render eternal homage to the most Blessed Trinity, saying:  Glory by to the Father, and to the Son, and to the Holy Ghost.  As it was in the beginning, is now, and ever shall be, world without end.  Amen.”

 

INTROIT:

Jer. 29:  The Lord saith, I think thoughts of peace, and not of affliction: you shall call upon Me, and I will hear you; and I will bring back your captivity from all places.

Ps 84.  Lord, Thou hast blessed Thy land: Thou hast turned away the captivity of Jacob.  Glory be, etc.  The Lord saith, etc. 

 

COLLECT:

Quicken, O Lord, we pray, the wills of Thy faithful people, that they, more earnestly seeking after the fruit of divine grace, may more abundantly receive the healing gifts of Thy mercy.  Through our Lord, etc.

 

O God, who dost gladden us with the yearly festival of blessed Cecilia, Thy Virgin and Martyr, grant that we who venerate her by this service may also follow the example of her holy life.  Through our Lord, etc.

 

EPISTLE:  Col. 1, 5-14

Brethren, We cease not to pray for you, and to beg that you may be filled with the knowledge of his will, in all wisdom, and spiritual understanding: That you may walk worthy of God, in all things pleasing; being fruitful in every good work, and increasing in the knowledge of God: Strengthened with all might, according to the power of his glory, in all patience and longsuffering with joy: Giving thanks to God the Father, who hath made us worthy to be partakers of the lot of the saints in light: Who hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of his love: In whom we have redemption through his blood, the remission of sins.

EXPLANATION In this epistle St. Paul teaches us to pray for our neighbor, and to thank God especially for the light of the true, only saving faith. Let us endeavor to imitate St. Paul in his love and zeal for the salvation of souls, then we shall also one day partake of his glorious reward in heaven.

 

GRADUAL:

Ps. 43.  Thou hast delivered us, O Lord, from them that afflict us; and hast put them to shame that hate us.  In God we will glory all the day: and in Thy name we will give praise forever.  Alleluia, alleluia. 

Ps. 92.  Out of the depths I have cried to Thee, O Lord: Lord, hear my prayer.  Alleluia

 

GOSPEL:  Matthew 24, 15-35 

At that time, Jesus said to his disciples: When you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place: he that readeth, let him understand: then they that are in Judea, let them flee to the mountains: and he that is on the house-top, let him not come down to take anything out of his house: and he that is in the field, let him not go back to take his coat. And woe to them that are with child, and that give suck, in those days. But pray that your flight be not in the winter, or on the Sabbath. For there shall be then great tribulation, such as hath not been from the beginning of the world until now, neither shall be: and unless those days had been shortened, no flesh should be saved: but for the sake of the elect, those days shall be shortened. Then, if any man shall say  to you: Lo, here is Christ, or there: do not believe him: for there shall arise false christs and false prophets, and shall show great signs and wonders, insomuch as to deceive (if possible) even the elect.  Behold, I have told it to you before hand: if therefore they shall say to you:  Behold, he is in the desert, go ye not out; Behold, he is in the closets, believe it not.  For as lightning cometh out of the east, and appeareth even into the west, so shall also the coming of the Son of man be. Wheresoever the body shall be, there shall the eagles also be gathered together.   And immediately after the tribulation of those days, the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be moved: and then shall appear the sign of the Son of man in heaven, and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with much power and majesty: and he shall send his an­gels with a trumpet and a great voice, and they shall gather together his elect  from the four winds, from the farthest parts of the heavens to the utmost bounds of them.  And from the fig-tree learn a parable: when the branch thereof is now tender, and the leaves come forth, you know that summer is nigh.  So you also, when you shall see all these things, know ye that it is nigh, even at the doors.  Amen I say to you, that this generation shall not pass till all these things be done. Heaven and earth shall pass, but my words shall not pass.

EXPLANATION When you shall see the abomination of desolation. The abomination of desolation of which Daniel (9, 27) and Christ here speak, is the desecration of the temple and the city of Jerusalem by the rebellious Jews by perpetrating the most abominable vices, injustices and robberies, &c., but principally by the pagan Romans by putting up their idols. This destruction which was accomplished in the most fearful manner about forty years after the death of Christ, was foretold by Him according to the testimony of St. Luke (21, 20). At the same time He speaks of the end of the world and of His coming to judgment, of which the desolation of Jerusalem was a figure.

Pray that your flight be not in the winter or on the Sabbath. Because, as St. Jerome says, the severe cold which reigns in the deserts and mountains would pre­vent the people from going thither to seek security, and because it was forbidden by the law for the Jews to travel on the Sabbath.

There shall rise false Christs and false prophets. According to the testimony of the Jewish historian Josephus, who was an eyewitness of the destruction of Jerusalem, Eleazar, John, Simon, &c., were such false prophets who under the pretence of helping the Jews, brought them into still greater misfortunes; before the end of the world it will be Antichrist with his followers, whom St. Paul calls the man of sin and the son of perdition (II Thess. 2, 3), on account of his diabolical malice and cruelty. He will rise up, sit in the temple, proclaim himself God, and kill all who will not recognize him as such. His splendor, his promises and his false miracles will be such that even the holy and just will be in danger of being seduced, but for their sake God will shorten these days of persecution.

Wheresoever the body shall be, there shall the eagles also be gathered together. That is, where the wicked are, who have aimed at spiritual corruption, there punishment will overtake and destroy them.

This generation shall not pass till all these things be done. By these words Christ defines the time of the destruction of Jerusalem, and says that many of His hearers would live to see it, which also happened. But when the end of the world will come, He says, not even the angels in heaven know (Matt. 24, 36). Let us endeavor to be always ready by leading a holy life, for the coming of the divine Judge, and meditate often on the words of our di­vine Lord: Heaven and earth shall pass, but my words shall not pass.

PRAYER Remove from us, O Lord, all that is calculated to rob us of Thy love. Break the bonds with which we are tied to the world, that we may not be lost with it. Give us the wings of eagles that we may soar above all worldly things by the contemplation of Thy sufferings, life and death, that we may hasten towards Thee now, and gather about Thee, that we may not become a prey to the rapacious enemy on the day of judgment. Amen.

 

OFFERTORY:

Ps. 129.  Out of the depths I have cried to Thee, O Lord; Lord, hear my prayer: out of the depths I have cried to Thee, O Lord.

 

SECRET:

Give kindly ear, O Lord, to our supplications and receive the offerings and prayers of Thy people, and turn all our hearts to Thee, that we may be delivered from earthly lusts and pass to heavenly desires.  Through our Lord, etc.

 

May this sacrifice of atonement and praise, we pray, O Lord, through the pleading of blessed Cecilia, Thy Virgin and Martyr, ever make us worthy of Thy mercy.  Through our Lord, etc.

 

COMMUNION:

Mark 11,24.  Amen, I say to you, whatsoever you ask when you pray, believe that you shall receive, and it shall be done unto you.

 

POSTCOMMUNION:

Grant us, we beseech Thee, O Lord, that by this sacrament which we have received, everything wrong in our hearts may be set right, thanks to its wholesome working.  Through our Lord, etc.

 

Thou hast satisfied Thy servants, O Lord, with holy gifts; we pray Thee ever to comfort us by her intercession whose festival we celebrate. Through Christ our Lord, etc.

 

 

Last Judgment.jpg

 

 

 

 

 

For there shall be then great tribulation, such as hath not been from the beginning of the world until now, neither shall be: and unless those days had been shortened, no flesh should be saved: but for the sake of the elect, those days shall be shortened.

 

 

 

 

 

 

 

 

 

 

 

 

 

PROPER OF THE SAINTS FOR THE WEEK OF NOVEMBER 22nd:

22

Sun

24th Last Sunday after Pentecost

St. Cecelia, VM

sd

G

 

Mass 9:00 AM; Members Ss. Peter & Paul; Rosary of Reparation 8:30 AM; Confession 8:00 AM

23

 

Mon

St. Clement, PM

St. Felicitas, M

 d

R

 

Mass 8:30 AM; Rosary of Reparation before Mass

24

Tue

St. John of the Cross, CD

 St. Chrysogonus, M

W

 

Mass 8:30 AM; Rosary of Reparation before Mass

25

Wed

St. Catharine of Alexandria, VM

 d

R

 

Mass 8:30 AM; Rosary of Reparation before Mass

26

Thu

St. Sylvester, Ab

St. Peter of Alexandria, BpM

St. Leonard of Port Maurice, C

d

W

 

Mass 8:30 AM; Rosary of Reparation before Mass

27

Fri

Ferial Day

BVM-  Miraculous Medal

 

G

A

Mass 8:30 AM; Rosary of Reparation before Mass

28

Sat

Vigil of St. Andrew (anticipated)

 

V

 

Mass 9:00 AM; Confession 8:00; Rosary of Reparation 8:30 AM

29

Sun

1st Sunday of Advent

St. Saturninus, M

sd

V

 

Mass 9:00 AM; Members Ss. Peter & Paul; Rosary of Reparation 8:30 AM; Confession 8:00 AM

 

 

 

The just man cannot possibly remain stationary in this world; he must either descend or ascend; and whatever may be the degree of perfection to which grace has led him, he must be ever going still higher as long as he is left in this life…. If the new year of the Church, which is so soon to begin, finds us faithful and making fresh progress, we shall be repaid with new aspects of truth in the garden of the Spouse, and the fruits we shall produce there will be more plentiful, and far sweeter, than in any bygone year.  Therefore, let us make up our minds to walk worthy of God, ‘with dilated hearts,’ and bravely; for the eye of His approving love will be ever upon us, as we toil along.  Oh, yes, let us run on in that uphill path, which will lead us to eternal repose in the beatific vision! 

Dom Gueranger, The Liturgical Year, The Last Sunday after Pentecost

 

God knows what He has in store for us; but if fear does not soon make way for a sentiment more worthy of men and of Christians, all particular existences will be swallowed up in the political crisis.  Come what may, it is time to learn our history over again.  The lesson will not be lost if we come to understand this much: had the first Christians feared, they would have betrayed us, for the word of life would never have come down to us; if we fear, we shall betray future generations, for we are expected to transmit to them the deposit we have received from our fathers. 

Dom Gueranger, The Liturgical Year, Feast of St. Cecelia

 

 

http://mw2.google.com/mw-panoramio/photos/medium/17079436.jpgStefano Maderno’s magnificent sculpture, "Saint Cecilia," which worthily graces the high altar of the Church of Santa Maria in Trastevere. While it is the genuine work of Maderno’s competent hand, this image owes its origins to a miracle: In 1599, when her body was exhumed, Cecilia’s body was discovered to be incorrupt, so much so that her wounds appeared freshly made. Maderno, charged to sculpt what he saw, rendered a peaceful yet powerful image of innocence, modesty, and delicate beauty.  On a marble slab near the famous statue is carved this statement of the artist, which he made under oath: “Behold the body of the most holy virgin Cecilia, whom I myself saw lying incorrupt in the tomb. I have in this marble expressed for you the same saint in the very same posture.”  The precious relics of the virgin-martyr are directly underneath Maderno’s masterpiece, in the graceful crypt church. They are so situated that a priest offering Mass (or a pilgrim looking at the altar) will see straight into her tomb.  

Br. André Marie, M.I.C.M., Feast of St. Cecilia, Virgin and Marty

 

 

 

 


She who aspires to this higher life, must lead like the angels an existence all divine and heavenly.  The virgin cuts herself off from the allurements of the senses; not only does she renounce the right to their even lawful use, but she aspires to that hope which God, who can never deceive, encourages by His promise, and which far surpasses the natural hope of posterity.  In return for her generous sacrifice, her portion in heaven is the very happiness of the angels.

St. Clement I, Pope and Martyr, Letters to Virgins

 

The road and ascent to God, then, necessarily demands a habitual effort to renounce and mortify the appetites; the sooner this mortification is achieved, the sooner the soul reaches the top. But until the appetites are eliminated, a person will not arrive, no matter how much virtue he practices. For he will fail to acquire perfect virtue, which lies in keeping the soul empty, naked, and purified of every appetite.... Until slumber comes to the appetites through the mortification of sensuality, and until this very sensuality is stilled in such a way that the appetites do not war against the spirit, the soul will not walk out to genuine freedom, to the enjoyment of union with its Beloved.  

St. John of the Cross

 

Blessed be the Lady who intends me to quit this life on a Saturday… Glory be to God, I am to chant matins in Heaven…. By the mercy of God, I am going to recite matins in Heaven. 

St. John of the Cross, his last words, who in answer to his prayers, died only moments before midnight on Friday

 

The soul that is attached to anything however much good there may be in it, will not arrive at the liberty of divine union. For whether it be a strong wire rope or a slender and delicate thread that holds the bird, it matter not, if it really holds it fast; for, until the cord be broken the bird cannot fly.

St John of the Cross

 

God dwells and is present substantially in every soul, even in that of the greatest sinner in the world. And this kind of union is ever wrought between God and all the creatures, for in it He is preserving their being: if union of this kind were to fail them, they would at once become annihilated and would cease to be. And so, when we speak of union of the soul with God, we speak not of this substantial union which is continually being wrought, but of the union and transformation of the soul with God, which is not being wrought continually, but only when there is produced that likeness that comes from love; we shall therefore term this the union of likeness, even as that other union is called substantial or essential. The former is natural, the latter supernatural. And the latter comes to pass when the two wills -- namely that of the soul and that of God -- are conformed together in one, and there is naught in the one that repugnant to the other. And thus, when the soul rids itself totally of that which is repugnant to the Divine will and conforms not with it, it is transformed in God through love. 

St. John of the Cross

 

O spiritual soul, when thou seest thy desire obscured, thy will arid and constrained, and thy faculties incapable of any interior act, be not grieved at this, but look upon it rather as a great good, for God is delivering thee from thyself, taking the matter out of thy hands; for however strenuously thou mayst exert thyself, thou wilt never do anything so faultlessly, so perfectly, and securely as now because of the impurity and torpor of thy faculties—when God takes thee by the hand, guides thee safely in thy blindness, along a road and to an end thou knowest not, and whither thou couldst never travel guided by thine own eyes, and supported by thy own feet. 

St. John of the Cross, The Obscure Night of the Soul

 

Rome honours to-day one of her own illustrious sons. Chrysogonus, who gave his life for Christ at Aquileia in the reign of Diocletian. His splendid church in the Trastevere, which possesses his venerable head, was first built at the very time of the triumph of the Faith over idolatry. Chrysogonus instructed in that holy faith the blessed martyr Anastasia, whose memory is so touchingly united with that of our Saviour’s birth, the Aurora Mass on Christmas day having been from time immemorial celebrated in her church. The names of both Chrysogonus and his spiritual daughter are daily pronounced in the holy Sacrifice. 

Dom Gueranger, The Liturgical Year

 

St. Gertrude, the Great, from her very infancy, felt a special attraction towards the glorious virgin Catharine.  As she was desirous of knowing how great were her merits, our Lord showed her St. Catharine seated on a throne so lofty and so magnificent, that it seemed her glory was sufficient to have filled the courts of heaven had she been its sole queen; while from her crown a marvelous brightness was reflected on her devout clients.  It is well known how St. Joan of Arc, entrusted by St. Michael to guidance of St. Catharine and St. Margaret, received aid and counsel from them during seven years; and how it was at Saint Catherine-de-Fierbois that she received her sword. 

Dom Gueranger, The Liturgical Year, Feast of St. Catharine, Virgin and Martyr 

 

St. Sylvester founded the Sylvestrine Order, a reform congregation of the Order of St. Benedict, in 1231. Upon seeing the corpse of an aristocrat relative, who had been very handsome, in the coffin, he cried out, “I am what this man was, I will be what this man is!” After the funeral services the words of our Lord kept ringing in his ears, “If anyone wishes to come after Me, let him deny himself, and take up his cross and follow Me” (Matt. 16:24). He betook himself to a hermitage, led a life of perfection, and died at the age of ninety in 1267. 

St. Sylvester, Abbot

 

 

“Baptism is the distinctive mark of all Christians, and serves to differentiate them from those who have not been cleansed in this purifying stream and who, consequently, are not members of Christ.” 

Pope Pius XII, Mediator Dei

 

 

St. Peter, bishop of Alexandria, famous for wisdom and holiness, was as St. Eusebius said, “a model of charity and zeal, severe towards himself, merciful to sinners, a divine model of the Christian teacher.”  While imprisoned, he was petitioned by some priests to remove his condemnation of the heretic Arius.  St. Peter replied to them that Jesus had appeared to him that very night with a torn garment, and when he sought an explanation, the Lord answered, “Arius has torn asunder My garment which is My Church.” Peter’s foremost virtue was perseverance; once he had made a decision he never vacillated. He was beheaded on November 25, 311 and is known as “the last martyr” of the Diocletian persecution.

St. Peter, Bishop of Alexandria and Martyr

 

INSTRUCTION CONCERNING PERJURY
Amen, I say to you
(Matt. 24, 34)

The Son of God here, and elsewhere in the gospel, con­firms His word by an oath, as it were, for swearing is nothing else than to call upon God, His divine veracity, His justice, or upon His creatures in the name of God, as witness of the truth of our words. — Is swearing, then, lawful, and when? — It is lawful when justice or necessity or an important advantage requires it, and the cause is true and equitable (Jer.4, 2). Those sin grievously, there­fore, who swear to that which is false and unjust, because they call upon God as witness of falsehood and injustice, by which His eternal truthfulness and justice is desecrated; those sin who swear in a truthful cause without necessity and sufficient reason, because it is disrespectful to call upon God as witness for every trivial thing. In like manner, those sin grievously and constantly who are so accustomed to swearing as to break out into oaths, without knowing or considering whether the thing is true or false, whether they will keep their promise or not, or even if they will be able to keep it; such expose themselves to the danger of swearing falsely. “There is no one,” says St. Chrysostom, “who swears often, who does not sometimes swear falsely, just as he who speaks much, sometimes says unbecoming and false things.” Therefore Christ tells those who seek perfection, not to swear at all (Matt. 5, 34), that they might not fall into the habit of swearing and from that into perjury. He who has the habit of swearing should, therefore, take the greatest pains to eradicate it; to accomplish which it will be very useful to reflect that if we have to render an account for every idle word we speak, (Matt. 12, 36) how much more strictly will we be judged for unnecessary false oaths! God’s curse accompanies him who commits perjury, in all his ways, as proved by daily experience. He who commits perjury in court, robs himself of the merits of Christ’s death and will be consumed in the fire of hell, which is represented by the crucifix and burning tapers, in presence of which the oath (in some places) is taken. If you have had the misfortune to be guilty of perjury, at once be truly sorry, weep for this terrible sin which you have committed, frankly confess it, repair the injury you may have caused by it, and chastise yourself for it by rigorous penance.

 

[The Ancient Doctors] knew the capacity of innovators in the art of deception. In order not to shock the ears of Catholics, they 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 which 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 as if the innovators pretended that they always intended to present the alternative passages, especially to those of simple faith who eventually come to know only some part of the conclusions of such discussions which are published in the common language for everyone’s use. Or again, as if the same faithful had the ability on examining such documents to judge such matters for themselves without getting confused and avoiding all risk of error. It is a most reprehensible technique for the insinuation of doctrinal errors and one condemned long ago by our predecessor Saint 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.

In order to expose such snares, something which becomes necessary with a certain frequency in every century, no other method is required than the following: WHENEVER IT BECOMES NECESSARY TO EXPOSE STATEMENTS WHICH DISGUISE SOME SUSPECTED ERROR OR DANGER UNDER THE VEIL OF AMBIGUITY, ONE MUST DENOUNCE THE PERVERSE MEANING UNDER WHICH THE ERROR OPPOSED TO CATHOLIC TRUTH IS CAMOUFLAGED. 

Pope Pius VI, Auctorem Fidei, August 28, 1794, condemning the Gallican and Jansenist acts of the Synod of Pistoia (1786).

 

We should remember that St. Andrew is the apostle of the cross. To Peter Jesus has given firmness of faith; to John, warmth of love; the mission of Andrew is to represent the cross of his divine Master. Now it is by these three, faith, love, and the cross, that the Church renders herself worthy of her Spouse. Everything she has or is bears this threefold character. Hence it is that after the two apostles just named, there is none who holds such a prominent place in the universal liturgy as St. Andrew. 

Dom Gueranger, The Liturgical Year

 

 

“Amen, I say to you: Whosoever shall not receive the kingdom of God as a child, shall not enter into it.”

Luke 18:17

 

 

Study, my son, to do rather the will of another than thine own.  Ever choose rather to have less than more.  Always seek the lowest place, and to be subject to every one.  Desire always and pray that the will of God may be entirely fulfilled in thee.  Behold, such a one entereth within the borders of peace and rest. 

Thomas a Kempis, Imitation of Christ, III, 23

 

The Church of Constantinople, so devoted, as we have seen, to the glory of St. Andrew, was at length deprived of the precious treasure of his relics.  This happened in the year 1210, when the city was taken by the crusaders.  Cardinal Peter of Capua, the legate of the holy See, translated the body of St. Andrew into the cathedral of Amalfi, a town in the kingdom of Naples, where it remains to this day, the glorious instrument of numberless miracles, and the object of the devout veneration of the people.  It is well known how, at the same period, the most precious relics of the Greek Orthodox Church came, by a visible judgment of God, into the possession of the Latins.  Byzantium refused to accept those terrible warning, and continued obstinate in her schism.  She was still in possession of the head of the holy apostle… When the Byzantine empire was destroyed by the Turks in 1462, divine Providence so arranged events, as that the Church of Rome should be enriched with this magnificent relic when it was placed in the basilica of St. Peter on the Vatican. 

Dom Gueranger, The Liturgical Year, Feast of St. Andrew

 

    The world is on fire.  Men try to condemn Christ once again, as it were, for they bring a thousand false witnesses against Him.  They would raze His Church to the ground… It breaks my heart to see so many souls traveling to perdition.  I would the evil were not so great…. I felt that I would have laid down a thousand livers to save a single one of all the souls that were being lost.

    Alas, Lord, who is it that has dared to make this petition in the name of all… When this sovereign Judge sees how bold I am, it may well move Him to anger, as would be right and just.  But behold, Lord, You are a God of mercy; have mercy upon this poor sinner, this miserable worm who is so bold with You.  Behold my desires, my God, and the tears with which I beg this of You; forget my sins, for Your name’s sake, and have pity on all these souls who are being lost, and help Your Church.

St. Teresa of Jesus, Way of Perfection

 

Just as it is licit to resist a Pontiff who attacks the body, so also is it licit to resist him who attacks souls or destroys the civil order or above all, tries to de­stroy the Church. I say that it is licit to resist him by not doing what he orders and by impeding the execution of his will. It is not licit, however, to judge him, to punish him, or to depose him, for these are acts proper to a superior. 

St. Robert Bellarmine, De RomanoPontifice, II. 29.

 

Fr. Enrique Rueda - Note after the First Obama Election

    54% of Catholics supporting a man who has supported all forms of abortion, including letting born children die, manifests simply the failure of the Church - meaning the leadership - to offer clear moral guidance for many, many years.  It is a symptom, not the disease.  We are reaping what we have sown since the Second Vatican Council.  The ironic thing is that now we do need a reformation in head and members, provoked by the misguided “reform” from above that was merely an embrace of post-modern secularism.  Have you seen of lately the state of religious life, the closing of churches and schools, the secularization of higher catholic education, the closing of seminaries, the lameness of Catholic press, the lack of fidelity to the Tradition, etc. etc. etc.?  The end of the Church in America as a national institution is in sight. 

      We will see things worse unless we engage in a thorough examination of conscience and a true reform, in head and members.  This is a not a problem we can cure with declarations by people whom no one listens to, I don’t care what their titles are.  

Blessings, Fr. Enrique T. Rueda 

 

Baronius relates that after Julian the Apostate’s infamous apostasy, he conceived such great hatred against Holy Baptism that day and night he sought a way in which he might erase his own. To that purpose he had a bath of goat’s blood prepared and placed himself in it, wanting this impure blood of a victim consecrated to Venus to erase the sacred character of Baptism from his soul. Such behavior seems abominable to you, but if Julian’s plan had been able to succeed, it is certain that he would be suffering much less in hell. 

St. Leonard of Port Maurice, Excerpt from his sermon on the fewness of those who are saved.

 

 

THE END OF THE WORLD                  LAST SUNDAY AFTER PENTECOST

PRESENCE OF GOD ‑ My God, in the evening of life You will judge me according to my love. Help me to grow in love each day.

MEDITATION:

    I. The Mass for today, the last Sunday of the liturgical year, is a prayer of thanksgiving for the year that is ending, and one of propitiation for that which is about to begin; it is a reminder that the present life is fleeting, and an invitation to keep ourselves in readiness for the final step which will usher us into eternity.

    In the Epistle (Col 1:9‑14), St. Paul prays and gives thanks in the name of all Christians: “We... cease not to pray for you and to beg that you may be filled with the knowledge of His will... that you may walk worthy of God, in all things pleasing; being fruitful in every good work.” This is a beautiful synthesis of the task which the interior soul has endeavored to accomplish during the whole year: to adapt and conform itself to God’s holy will, to unite itself to it completely, and, being moved in all things by that divine will alone, to act in such a manner as to please Our Lord in everything. God be praised if, thanks to His help, we have succeeded in advancing some steps along that road which most surely leads to holiness. Making our own the sentiments of the Apostle, we should give thanks to “the Father who hath made us worthy to be partakers of the lot of the saints in light.” The lot, the inheritance of the saints, of those who tend toward holiness, is union of love with God‑ here below in faith, hereafter in glory. This heritage is ours because Jesus has merited it for us by His Blood, and because in Jesus “we have redemption, the remission of sins”; thus, cleansed from sin and clothed in grace by His infinite merits, we also can ascend to that very lofty and blessed state of union with God.

    If, with God’s help, we have succeeded in making some progress, there still remains more and greater work to be done. The Church, therefore, has us ask in the Collect: “Stir up, we beseech Thee, O Lord, the wills of Thy faithful people, that by more earnestly seeking the fruit of good works, they may receive more abundantly the gifts of Thy loving kindness.” So it is: the more we correspond to grace, the greater the graces Our Lord will grant us; the more we press on toward Him, the more He will draw us to Himself, so that the result of this continuous interplay of the divine assistance and our correspondence will be the sanctification of each one of us.

    2. With the description of the end of the world and the coming of Christ to judge the living and the dead, the Gospel (Mt 24:5‑35) reminds us that just as the liturgical year passes and comes to an end, so does the life of man on earth. Everything will have an end, and, at the end of all, will come the majestic epilogue: “Then shall appear the sign of the Son of Man in heaven [the Cross]: and then shall all tribes of the earth mourn; and they shall see the Son of Man coming in the clouds of heaven with much power and majesty” Jesus who once came upon earth in poverty, hiddenness and pain, to teach us the way to heaven and to redeem our souls, has every right to return glorious at the end of time, to gather the fruit of His labor and His Blood. He will be our judge, and will judge us, as He Himself has said, according to our love: “Come, ye blessed of My Father, possess the kingdom prepared for you .... For I was hungry and you gave Me to eat... thirsty and you gave Me to drink .... As long as you did it to one of these My least brethren, you did it to Me” (Mt 25:34‑35‑40). His sweet precept of love, love of God and of neighbor, will be the law by which we shall be examined. Blessed shall we be if we have loved, and loved much! “Many sins are forgiven her, because she hath loved much” (Lk 7:47), Jesus said, referring to the sinful woman. The greater and deeper our love, the more effectively will it efface all the sins, miseries, and faults into which, despite our good will, we fall daily.

    “For this reason it is a great thing,” says St. John of the Gross, “for the soul to exercise itself constantly in love, so that, being perfected here below, it may not stay long, either in this world or in the next, without seeing God face to face” (LF, 1,34). The Saint is alluding to a soul inflamed with divine love and longing anxiously for heaven in order to see its God face to face and be able to love Him more. Only an intense exercise of love, however, can of itself lead to union with God, both here on earth and in a blessed eternity. Happy the soul who, at the end of life, after having exercised itself much in love, can be immediately admitted to the beatifying union of heaven. Then it will have nothing to fear from the judgment of Jesus, for this judgment will be its eternal joy and happiness.

COLLOQUY:

    “Deign, O Lord, to grant me the experience of true love before You take me from this life, for it will be a great thing at the hour of my death to realize that I shall be judged by One whom I have loved above all things. I shall be able to meet You with security, certain that I shall not be going into a foreign land, but into my own country, for it belongs to the One whom I have loved so truly and who has loved me in return.

    “How sweet will be the death of that soul who has done penance for all its sins and does not have to go to purgatory! It may be that it will begin to enjoy glory even in this world, and will know no fear, but only peace!” (T.J. Way, 40).

    “To You, O Lord our God, we must always cling, that with Your continual help we may live in all holiness, godliness and uprightness. The weight of our weakness drags us down but by Your grace, may we be enkindled and raised on high, may we be inflamed so as to climb from the depths, arranging in our hearts to ascend by steps. Let us, then, sing the song of `ascents,’ burning with Your holy fire and journeying on toward You.

    “Where are we going? On high, to the peace of the heavenly Jerusalem, as it is written: ‘I rejoiced at the things that were said to me: we shall go into the house of the Lord.’ There, good will shall be so ordered in us that we shall have no other desire than to remain there eternally. So long as we live in this mortal body we journeying toward You, O Lord; here below we have no lasting dwelling place, but seek one which is to come, since our home is in heaven. Therefore, with the help of Your grace, I enter into the secrecy of my heart, and lift up songs of love, to You, my King and my God!” (St. Augustine).

 

I often ask myself how it came that pictures of hell did not lead me to fear these pains as they deserve.  Now I feel a killing pain at sight of the multitudes who are lost.  This vision was one of the greatest graces the Lord has given me.  From it arise also these vehement desires to be useful to souls.  Yes, I say it with all truth: to deliver one soul from these terrible torments, I would gladly, it seems to me, endure death a thousand times. 

St. Theresa of Jesus

 

“Mortification must include the whole man, body and soul; for each of our faculties unless well-disciplined may be the cause of sin. It is true, indeed, that the will alone sins, but it has for accomplices and instruments our body with its exterior senses and our soul with all its faculties. Hence, it is the whole man that must be disciplined, that is, mortified.”

Rev. Adolphe Tanquerey

 

 

St. Andrew’s Christmas Novena Prayer

Hail and blessed be the hour and moment in which the Son of God was born
of the most pure Virgin Mary, at midnight, in Bethlehem, in piercing cold.
In that hour vouchsafe, O my God to hear my prayer and grant my desires,
through the merits of Our Saviour Jesus Christ, and of His blessed Mother. Amen.

To be said fifteen times a day from the feast of St. Andrew (November 30) until Christmas.

 

 

 

Dr. Scott Hahn Affirms: When Paul began that road as Saul on the way to Damascus, he was a devout Jew who was waiting for the Messiah. And at the end of that journey, he didn’t switch from one religion (Judaism) to another (Christianity); he had found his fulfillment of his deepest longings as a devout Jew. He had discovered that the Messiah had in fact come. 

Dr. Scott Hahn, Profes­sor of Theology and Scripture at Francis­can University of Steubenville, lecture to the Harrisburg Diocese Symposium on St. Paul

St. Paul replies: And my life indeed from my youth….  all the Jews do know…. that according to the most sure sect of our religion I lived a Pharisee….  And I indeed did formerly think, that I ought to do many things contrary to the name of Jesus of Nazareth…. and many of the saints did I shut up in prison, having received authority of the chief priests: and when they were put to death, I brought the sentence. And oftentimes punishing them, in every synagogue, I compelled them to blaspheme: and being yet more mad against them, I persecuted them even unto foreign cities.  Whereupon when I was going to Damascus…. the Lord answered: I am Jesus whom thou persecutest. But rise up, and stand upon thy feet: for to this end have I appeared to thee, that I may make thee a minister…. To open their eyes, that they may be converted from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins, and a lot among the saints, by the faith that is in Me (Acts 26)… And Ananias…. entered into the house. And laying his hands upon him, he said: Brother Saul, the Lord Jesus hath sent me, he that appeared to thee in the way as thou camest; that thou mayest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it were scales, and he received his sight; and rising up, he was baptized (Acts 9: 17-18).

 

 

 

 

Preaching Judgment_LucasCranachderJüngere(1515 - 1586).gifOn the Number of Sins Beyond Which God Will Not Pardon

A Sermon by St. Alphonsus de Ligouri

     In this day’s Gospel we read that having gone into the desert, Jesus Christ permitted the Devil to set Him on the pinnacle of the temple and say to Him: “If Thou be the Son of God, cast thyself down”; for the angels shall preserve Thee from all injury. But the Lord answered that in the Sacred Scriptures it is written: Thou shalt not tempt the Lord thy God.   The sinner who abandons himself to sin without striving to resist temptations, or without at least asking God’s help to conquer them, and hopes that the Lord will one day draw him from the precipice, tempts God to work miracles, or rather to show to him an extraordinary mercy not extended to the generality of Christians. God, as the Apostle says, “will have all men to be saved” - I Tim. 2:4; but He also wishes us all to labor for our own salvation, at least by adopting the means of overcoming our enemies, and of obeying Him when He calls us to repentance. Sinners hear the calls of God, but they forget them, and continue to offend Him. But God does not forget them. He numbers the graces which He dispenses, as well as the sins which commit. Hence, when the time which He has fixed arrives, God deprives us of His graces, and begins to inflict chastisement. I intend to show in this discourse that when sins reach a certain number, God pardons no more. Be attentive. 1. St. Basil, St. Jerome, St. John Chrysostom, St. Augustine and other fathers, teach, that as God according to the words of Scripture, “Thou hast ordered all things in measure, and number, and weight” - Wis. 11:21 has fixed for each person the number of the days of his life, and the degrees of health and talent which He will give him, so He has also determined for each the number of sins which He will pardon; and when this number is completed, He will pardon no more. 2. “The Lord hath sent me to heal the contrite of heart” - Isa. 61:1 God is ready to heal those who sincerely wish to amend their lives, but cannot take pity on the obstinate sinner. The Lord pardons sins, but He cannot pardon those who are determined to offend Him. Nor can we demand from God a reason why He pardons one a hundred sins, and takes others out of life and sends them to Hell, after three or four sins. By His Prophet Amos, God has said: “For three crimes of Damascus, and for four, I will not convert it” - 1:3. In this we must adore the judgments of God, and say with the Apostle: “O the depth of the riches, of the wisdom, and of the knowledge of God! How incomprehensible are His judgments” - Rom. 11:33. He who receives pardon, says St. Augustine, is pardoned through the pure mercy of God; and they who are chastised, are justly punished. How many has God sent to Hell for the first offense? St. Gregory relates that a child of five years, who had arrived at the use of reason, for having uttered a blasphemy, was seized by the Devil and carried to Hell. The divine Mother revealed to that great servant of God, Benedicta of Florence, that a boy of twelve years was damned after the first sin. Another boy of eight years died after his first sin, and was lost. You say: I am young; there are many who have committed more sins than I have. But is God on that account obliged to wait for your repentance if you offend Him? In the Gospel of St. Matthew (21:19), we read that the Savior cursed a fig tree the first time He saw it without fruit. “May no fruit grow on thee henceforward forever. And immediately the fig tree withered away.” You must then tremble at the thought of committing a single mortal sin, particularly if you have already been guilty of mortal sins. “Be not without fear about sin forgiven, and add not sin to sin” - Eccl. 5:5. Say not then, O sinner: “As God has forgiven me other sins, so He will pardon me this one if I commit it.” Say not this; for, if to the sin which has been forgiven you add another, you have reason to fear that this new sin shall be united to your former guilt, and that thus the number will be completed, and that you shall be abandoned. Behold how the Scripture unfolds this truth more clearly in another place. “The Lord patiently expecteth, that when the day of judgment shall come, He may punish them in the fullness of sins” - II. Mac. 6:14. God waits with patience until a certain number of sins is committed but, when the measure of guilt is filled up, He waits no longer, but chastises the sinner. “Thou hast sealed up my offenses as it were in a bag” - Job 14:17. Sinners multiply their sins without keeping any account of them; but God numbers them, that, when the harvest is ripe, that is, when the number of sins is completed, He may take vengeance on them. “Put ye in the sickles, for the harvest is ripe” Joel 3:13. 4. Of this there are many examples in the Scriptures. Speaking of the Hebrews, the Lord in one place says: “All the men that have tempted Me now ten times. . . .shall not see the land” - Num. 14:22, 23. In another place, He says, that He restrained His vengeance against the Amorrhites, because the number of their sins was not completed. “For as yet the iniquities of the Amorrhites are not at the full” - Gen. 15:16. We have again the example of Saul who, after having disobeyed God a second time, was abandoned. He entreated Samuel to interpose before the Lord in his behalf. “Bear, I beseech thee, my sin, and return with me, that I may adore the Lord” - I Kings 15:25. But, knowing that God had abandoned Saul, Samuel answered: “I will not return with thee, because thou hast rejected the word of the Lord, and the Lord hath rejected thee,” etc. - 5:26. Saul, you have abandoned God, and He has abandoned you. We have another example in Balthassar, who, after having profaned the vessels of the Temple, saw a hand writing on the wall, Mane, Thecel, Phares. Daniel was requested to expound the meaning of these words. In explaining the word Thecel, he said to the king: “Thou art weighed in the balance, and art found wanting” - Dan. 5:27. By this explanation, he gave the king to understand that the weight of his sins in the balance of divine justice had made the scale descend. “The same night Balthassar, the Chaldean king, was killed” - Dan. 5:30. Oh! how many sinners have met with a similar fate! Continuing to offend God till their sins amounted to a certain number, they have been struck dead and sent to Hell! “They spend their days in wealth, and in a moment they go down to Hell” - Job 21:13. Tremble, brethren, lest if you commit another mortal sin, God should cast you into Hell. If God chastised sinners the moment they insult Him, we should not see Him so much despised. But, because He does not instantly punish their transgressions, and because through mercy He restrains His anger and waits for their return, they are encouraged to continue to offend Him. “For, because sentence is not speedily pronounced against the evil, the children of men commit evil without any fear” - Eccles. 8:11. But it is necessary to be persuaded, that though God bears with us, He does not wait, nor bear with us forever. Expecting, as on former occasions, to escape from the snares of the Philistines, Samson continued to allow himself to be deluded by Delilah. “I will go out as I did before, and shake myself” - Judges 16:20. But “the Lord departed from him.” Samson was at length taken by his enemies, and lost his life. The Lord warns you not to say: I have committed so many sins, and God has not chastised me. “Say not: I have sinned, and what harm hath befallen me; for the Most High is a patient rewarder” - Eccl. 5:4. God has patience for a certain term, after which He punishes the first and last sins. And the greater has been His patience, the more severe His vengeance.  Hence, according to St. Chrysostom, God is more to be feared when He bears with sinners, than when He instantly punishes their sin. And why? Because, says St. Gregory, they to whom God has shown most mercy shall, if they do not cease to offend Him, be chastised with the greatest rigor. The saint adds that God often punishes such sinners with a sudden death, and does not allow them time for repentance. And the greater the light which God gives to certain sinners for their correction, the greater is their blindness and obstinacy in sin. “For it had been better for them not to have known the way of justice, than, after they had known it, to turn back” - II Pet. 2:21. Miserable the sinners, who, after having been enlightened, return to the vomit. St. Paul says that it is morally impossible for them to be again converted. “For it is impossible for those who were once illuminated-have tasted also the Heavenly gifts. . . and are fallen away, to be renewed again to penance” - Heb. 6:4, 6. 7. Listen, then, O sinner, to the admonition of the Lord: “My son, hast thou sinned? Do so no more, but for thy former sins pray that they may be forgiven thee” - Eccl. 21:1. Son, add not sins to those which you have already committed, but be careful to pray for the pardon of your past transgressions; otherwise, if you commit another mortal sin, the gates of divine mercy may be closed against you, and your soul may be lost forever. When then, beloved brethren, the devil tempts you again to yield to sin, say to yourself: If God pardons me no more, what shall become of me for all eternity? Should the Devil in reply, say: fear not, God is merciful; answer him by saying: What certainty or what probability have I that, if I return again to sin, God will show me mercy or grant me pardon? Behold the threat of the Lord against all who despise His calls: “Because I have called and you refused... I also will laugh in your destruction, and will mock when that shall come to you which you feared” - Prov. 1:24, 26. Mark the words “I also”; they mean that, as you have mocked the Lord by betraying Him again after your confession and promises of amendment, so He will mock you at the hour of death. I will laugh and will mock. But, “God is not mocked” - Gal. 6:7. “As a dog,” says the Wise Man, “that returneth to his vomit, so is the fool that repeateth his folly” - Prov. 26:11. Bl. Denis the Carthusian gives an excellent exposition of this text. He says that, as a dog that eats what he has just vomited is an object of disgust and abomination, so the sinner, who returns to the sins which he has detested and confessed, becomes hateful in the sight of God. O folly of sinners! If you purchase a house, you spare no pains to get all the securities necessary to guard against the loss of your money; if you take medicine, you are careful to assure yourself that it cannot injure you; if you pass over a river, you cautiously avoid all danger of falling into it: and for a transitory enjoyment, for the gratification of revenge, for a beastly pleasure, which lasts but a moment, you risk your eternal salvation, saying: I will go to confession after I commit this sin. And when, I ask, are you to go to confession? You say: On tomorrow. But who promises you tomorrow? Who assures you that you shall have time for confession, and that God will not deprive you of life as He has deprived so many others, in the act of sin? “Diem tenes” says St. Augustine, “qui horam non tenes.” You cannot be certain of living for another hour, and you say: I will go to confession tomorrow.  Listen to the words of St. Gregory: “He who has promised pardon to penitents, has not promised tomorrow to sinners” - Hom. 12 in Evan. God has promised pardon to all who repent; but He has not promised to wait until tomorrow for those who insult Him. Perhaps God will give you time for repentance, perhaps He will not. But, should He not give it, what shall become of your soul? In the meantime, for the sake of a miserable pleasure, you lose the grace of God and expose yourself to the danger of being lost forever. Would you, for such transient enjoyments, risk your money, your honor, your possessions, your liberty, and your life? No, you would not. How then does it happen that, for a miserable gratification, you lose your soul, Heaven, and God? Tell me: do you believe that Heaven, Hell, eternity, are truths of faith? Do you believe that, if you die in sin, you are lost forever? Oh! what temerity, what folly is it, to condemn yourself voluntarily to an eternity of torments with the hope of afterwards reversing the sentence of your condemnation! “Nemo,” says St. Augustine, “sub spe salutis vult aegrotare.” No one can be found so foolish as to take poison with the hope of preventing its deadly effects by adopting the ordinary remedies. And you will condemn yourself to Hell, saying that you expect to be afterwards preserved from it. O folly! which, in conformity with the divine threats, has brought, and brings every day, so many to Hell. “Thou hast trusted in thy wickedness, and evil shall come upon thee, and thou shalt not know the rising thereof” - Isa. 47:10, 11. You have sinned, trusting rashly in the divine mercy: the punishment of your guilt shall fall suddenly upon you, and you shall not know from whence it comes. What do you say? What resolution do you make? If, after this sermon, you do not firmly resolve to give yourself to God, I weep over you and regard you as lost.

 

 

This could equally be said by one who in alliance with the forces of hell is aflame with the fire of revenge!

“One deceives himself who thinks that the prophetic mission of Fatima is concluded.” 

Pope Benedict XVI, May 2010

 

 

“Deign, O Lord, to grant me the experience of true love before You take me from this life, for it will be a great thing at the hour of my death to realize that I shall be judged by One whom I have loved above all things, I shall be able to meet You with security, certain that I shall not be going into a foreign land, but into my own country, for it belongs to the One whom I have loved so truly and who has loved my in return.  How sweet will be the death of that soul who has done penance for all its sins and does not have to go to purgatory! It may be that it will begin to enjoy glory even in this world, and will know no fear, but only peace!”

St. Teresa, Way of Perfection

 

Do not, therefore, lose heart, although you may think that it is a difficult task to absorb the attacks of so many enemies, that this warfare will continue your entire lifetime, and that inescapable ruin threatens you on all sides. But remember this------neither the power nor the trickery of your enemies can hurt you without the permission of Him for Whose honor you fight. He delights in this kind of battle and, as far as possible, encourages everyone to engage in it. But He is so far from permitting your enemies to accomplish their evil plans that He will fight on your side and sooner or later crown your endeavors with victory, though the battle may end only with your life. All He asks of you is that you defend yourself courageously, and that, despite any wounds you may receive, you never lay down your arms or leave the battleground. You must not shirk your duty. This war is unavoidable, and you must either fight or die. The obstinacy of your enemies is so fierce that peace and arbitration with them is utterly impossible.

Dom Lorenzo Scupoli, The Spiritual Combat

 

 

 

Ss. Peter & Paul Roman Catholic Mission has rejected the Indult and offers only the “received and approved” Immemorial Roman rite of Mass.

Bishop Pozzo, secretary of Ecclesia Dei and a member of the Congregation for the Doctrine of the Faith, says that the 1962 Indult Missal can be ‘prohibited by Authority.’

Monday, November 17, 2014

Msgr. Pozzo: “The Authority may prohibit the celebration of religious orders and under certain conditions in the ancient rite.”

We draw from Chiesa Council and Post this article about the serious matter of the Institute of the Good Shepherd, in particular a statement of Msgr. Pozzo, according to which the Authority has power to prohibit religious orders, in particular circumstances, the celebrations according to the ancient rite. The reasons given by the Secretary of Ecclesia Dei is not convincing at all.

Posted by the Mass in Latin in Italy web page

 

The “received and approved rites of the Catholic Church, accustomed to be used in the administration of the sacraments”:

    …..Because, as we will see, Catholics must celebrate only the “received and approved rites” of the Church as a matter of Divine Law.

    God revealed this truth in Scripture through St. Paul. Before St. Paul teaches the Corinthians liturgical and theological details concerning the Holy Mass (consecration formula, Real Presence), he prefaces his teaching by affirming: “For I have received of the Lord that which I also delivered unto you…” (I Cor 11:23). St. Paul says again: “For I delivered unto you first of all, which I also received” (1Cor 15:3). In these and other verses, St. Paul emphasizes that we must believe and practice only what we have “received” from Christ and the apostles which has been “delivered” unto us, and which includes the liturgical rites of the Church. This is a divinely revealed truth and a matter of Faith.

    The Church has taught this divine truth throughout her history. For example, in the Papal Oath of Coronation, which originates at least as far back as Pope St. Agatho in 678 A.D. (and which was set aside by Paul VI), every Pope swore to change nothing of the received tradition.” Pope Pius IV’s Tridentine Profession of Faith, which is binding on the souls of all Catholics, likewise expresses this principle by requiring adherence to the “received and approved rites of the Catholic Church used in the solemn administration of the sacraments.” The “received and approved rites of the Church” originate from the Spirit of Christ and the traditions of the apostles which have been handed down to us through the ages.
    Because the “received and approved rites” are part of the Church’s infallible expression of the unchanging Deposit of Faith, as inspired and nurtured by the Holy Ghost, they cannot be set aside or changed into new rites. This is why the Ecumenical Council of Trent (1545-1563) infallibly declared:

“If anyone says that the received and approved rites of the Catholic Church, accustomed to be used in the administration of the sacraments, may be despised or omitted by the ministers without sin and at their pleasure, or may be changed by any pastor of the churches to other new ones, let him be anathema.

    Because the Council declares anathema (that is, condemned, or severed from the Body of Christ) anyone who would set aside or change into new rites the already “received and approved rites” of the Church, proves that adherence to the “received and approved rites” is a matter of Divine Law. The absolute necessity to preserve the substance of the Church’s ancient liturgical rites is a requirement of the Faith because the rites preserve and express that Faith. To hold that the Church’s rites can change implies a belief that the Church’s doctrines can change, because the rites preserve and express the doctrines. Hence, those who do not preserve the Church’s rites (by omitting or changing them) are objectively anathema because they sin against the Faith itself.
    In light of the foregoing condemnation, the Holy Council of Trent directed that the Roman Missal be restored so that the faithful would know once and for all what is the “received and approved rite” of Mass. To that end, Pope St. Pius V issued his papal bull Quo Primum Tempore to legally codify “the decrees of the Holy Council of Trent” and render a definitive application of the Divine Law dogmatized by the Council. This judgment mandated a single usage of the Roman rite for the Latin Church, with some minor exceptions for usages greater than 200 years old, “in order that what has been handed down by the most holy Roman Church, the Mother and Teacher of the rest of the churches may be accepted and observed by all everywhere.” Hence, the sainted Pope declared the oft-called “Tridentine Mass” to be the “received and approved rite” of the Church, and which precluded the creation of any “new rite” of Mass in the future. Further, because Quo Primum is an infallible application of Divine Law (that is, we must use only the “received and approved rites”), St. Pius V rightly declared the decree to be irreformable and valid forever.
    This brings us to the inevitable and troubling question: Is the Novus Ordo a “new rite” of Mass that comes under the anathema of the Council of Trent, as definitively interpreted by St. Pius V in Quo Primum? The name of the rite itself (Novus Ordo which means “new order” or “new ordinary” of the Mass) certainly suggests the same. More importantly, so do the words of Pope Paul VI. In his November 19, 1969 General Audience address, Paul VI refers to the Novus Ordo as a “new rite” of Mass several times, for example: “We wish to draw your attention to an event about to occur in the Latin Catholic Church: the introduction of the liturgy of the new rite of the Mass.” He also says, “In the new rite you will find the relationship between the Liturgy of the Word and the Liturgy of the Eucharist...”
    We also consider the statements of the members of Paul VI’s liturgical commission that created the New Mass, such as the secretary and head of the commission, Fr. Annibale Bugnini, who said: “It is not simply a question of restoring a valuable masterpiece, in some cases it will be necessary to provide new structures for entire rites…it will truly be a new creation.” Bugnini’s assistant, Fr. Carlos Braga, also stated that the New Mass has “an entirely new foundation of Eucharistic theology” and whose “ecumenical requirements” are “in harmony with the Church’s new positions.” Fr. Joseph Gelineau, one of the most influential members of the commission, also said: “To tell you the truth, it is a different liturgy of the Mass. This needs to be said without ambiguity: the Roman rite as we knew it no longer exists.” Therefore, both Paul VI and his appointed authors of the Novus Ordo admitted that the New Mass is not the rite “received” from tradition, but rather a rite created by innovation – an entirely unprecedented act in the history of the Church.
    But we should not rely on these statements alone. While they may reveal the intent of the innovators, it is still necessary to look at the substance of the Novus Ordo rite itself. As we have seen, the Council of Trent and St. Pius V intended to preserve the substantial identity of the Roman rite forever. If the New Mass does not preserve this identity, then it cannot be considered the “received and approved rite” of the Catholic Church no matter what anyone says. Even the Second Vatican Council, which did not (and could not) mandate the creation of a new rite of Mass, recognized this truth by directing that the rites “be revised carefully in the light of sound tradition” with “due care being taken to preserve their substance.”
    The Council of Trent’s condemnation of omitting or changing the “received and approved rites” into “new rites” is best understood by referring to one of the oldest maxims of the Church’s sacred theology:legem credendi statuit lex orandi.” This is a Latin phrase which means “the rule of prayer determines the rule of faith” (often referred to as “lex orandi, lex credendi”). In other words, the way we pray determines what we believe. If a liturgical tradition which expresses a doctrine of the Faith is altered or removed altogether, the underlying doctrine will necessarily be compromised. This is why the “received and approved rites” must be faithfully preserved and never transformed into “other new ones” as declared by Trent.

    …… However, the Novus Ordo Missae deviates from the Roman Missal of St. Pius V to such an extent that it no longer retains the substantial identity of the Roman rite. Even before the introduction of such abuses as audible canons, vernacular and versus populum (toward the people) celebrations, lay ministers, Communion under both species, Communion in the hand to standing communicants and the like, Cardinals Ottaviani and Bacci advised Paul VI that “the Novus Ordo represents, both as a whole and in its details, a striking departure from the Catholic theology of the Mass as it was formulated in Session XXII of the Council of Trent.” Consequently, Cardinal Ottaviani (who, as head of the Holy Office, was responsible for safeguarding the doctrine of the Faith), in his famous intervention, concluded that the Novus Ordo was indeed a different rite of Mass.
    For example, Ottaviani says: “To abandon a liturgical tradition which for four centuries stood as a sign and pledge of unity in worship, and to replace it with another liturgy which, due to the countless liberties it implicitly authorizes, cannot but be a sign of division – a liturgy which teems with insinuations or manifest errors against the integrity of the Catholic Faith – is, we feel bound in conscience to proclaim, an incalculable error.” He also says, “It is obvious that the New Order of Mass has no intention of presenting the Faith taught by the Council of Trent. But it is to this Faith that the Catholic conscience is bound forever.” Accordingly, Ottaviani appealed to Paul VI “not to deprive us of the possibility of continuing to have recourse to the integral and fruitful Missal of St. Pius V, so highly praised by Your Holiness, and so deeply venerated by the whole Catholic world.” Therefore, both the critics and the creators of the New Mass, including Paul VI himself, agree that the Novus Ordo differs in substance from the Tridentine Missal and, hence, constitutes a “new rite” of Mass.

John Salza, J.D., The Novus Ordo Mass and Divine Law, excerpt from Catholic Family News

 

 

And yet, he failed on two occasions, 1942 and 1952, to consecrate Russia to the Immaculate Heart of Mary as our Lady requested!  And, he contributed his share in liturgical destruction by establishing the liturgical commission under Bugnini in 1948 and having Bea undertake a new Latin translation of the Psalms.

“I am concerned about the messages of the Virgin to the little Lucia of Fatima. This persistence of the Good Lady in face of the danger that threatens the Church is a divine warning against the suicide that the alteration of the Faith, in its liturgy, its theology, and its soul, would represent. I hear around me innovators who wish to dismantle the Sacred Chapel, destroy the universal flame of the Church, reject her ornaments, and make her remorseful for her historical past.” 

Pope Pius XII, 1933

 

The souls in Purgatory are most certainly there on account of their sins, sins which they have detested and still do detest above all things.  Their pain arises from delay, from deprivation for a time of the blessed joys and love of paradise.  But this pain they endure with the loving song: “Thou are just, O Lord, and Thy judgment is right.” 

St. Francis de Sales