..... 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.

Saint James the Greater, Apostle

Ninth Sunday after Pentecost

St. Christopher, Martyr

July 25, 2021

St. James, brother of St. John, and son of Zebedee, was a native of Bethsaida in Galilee. He is surnamed the Greater, i.e. the elder.

One day his mother, approaching the Savior, asked of Him “the favor for her two sons to be seated, one at His right hand and the other on His left, in His kingdom” (Gospel). Christ then foretold their martyrdom. St. James “shall sit on a throne to judge the twelve tribes of Israel” (Communion), but he will first have to mix his blood with that of Jesus (Gospel) and undergo, like all the apostles, a life of suffering and persecution, such as the Epistle describes. After the Ascension of Jesus Christ to heaven, says the office of today, James preached His divinity in Judea and Samaria. He soon betook himself to Spain. When he returned to Jerusalem, Herod Agrippa, desiring to please the Jews, condemned him to death and he was beheaded towards the year 42, a short time before the feast of Easter.

It would seem, that for fear of the Arabs who were masters of Jerusalem, the body of the Saint was later carried to Compostella, in Spain, where he is heartily honored. July 25 recalls the date of this translation. His name is inscribed in the Canon of the Mass with that of St. John, his brother.

St. Christopher was a native of Chanaan. His name (who bears Christ) expressed his love of Jesus. A generous soul, he walked like a giant in the way of virtue. The piety of our fathers inspired by this grand allegory caused them to place a colossal statue of St. Christopher at the entrance to cathedrals. He was martyred towards the year 250. He is one of the “fourteen Auxiliary Saints.”

Today’s liturgy lays stress on the terrible punishments which will one day be inflicted on those who have denied Christ. They will all perish and not one of them will enter the kingdom of heaven. Those who have been faithful to Him through all the adversities of this life, will also one day, be saved from the hands of their enemies and will follow Him into heaven, wither He went at his Ascension. These thoughts about God’s justice are suggested in the Breviary reading from the prophet Elias.

After Solomon’s death the twelve tribes were divided into two kingdoms, Israel and Juda. The second of these consisted in the tribes of Juda and Benjamin, with Jerusalem as the capital, while the first was composed of the remaining ten tribes, having for its capital Sichem, then in Samaria.

To this latter kingdom belonged the prophet Elias, who dwelt in the desert of Galaad in Samaria. A man of great virtue and austere life he wore a tunic woven of camel’s hair and a leathern girdle. “With zeal. Zealous for the Lord God of Hosts,” he left the desert three times to convey the divine warnings to Achab, the seventh king of Israel and the queen, Jezebel, who seduced the people into idolatry; to secure the death of the four hundred and fifty prophets of Baal whom he had put to confusion on Mount Carmel; and to foretell to the king who had taken Naboth’s vineyard for himself, that he would die bathed in his own blood, and to the queen, who had been Achab’s evil genius, that her blood would flow on the spot where Naboth’s flowed, while dogs should devour her flesh.

For these reasons Elias was persecuted by the Israelites and by Achab and Jezebel, and was obliged to flee to Mount Horeb to escape death. Later on, when Ochozias Achab’s son had become king, Elias advised him not to consult Beelzebub the god of Accaron as he intended but rather the God of Israel.

Upon this Ochozias sent him a captain of fifty soldiers to summon him to come down from the mountain and to account for his words, but Elias answered: “If I be a man of God, let fire come down from heaven and consume thee, and thy fifty.” And there came down fire from heaven, and consumed him and the fifty that were with him (Breviary).

Still later, Elias set out towards the Jordan with Eliseus, and when they had crossed the river, a fiery chariot and horses separated them from each other, while Elias went up by a whirlwind into heaven, then Eliseus took up Elias’s mantle that had fallen from him, and received a double portion of his spirit, while all Elias’ disciples exclaimed: “The spirit of Elias hath rested upon Eliseus.”

On one occasion, when Elias was on his way up to Bethel he was mocked by some small boys, crying: “Go up, thou bald head. Go up, thou bald head.” And Elias cursed them in the name of God whom they had offended, “and there came forth two bears out of the forest and tore them two and forty boys.”

All his life, Elias, with his words of fire, championed the rights of almighty God. Much later John the Baptist “came forward in the spirit and power of Elias,” clad like him, and like him dwelling in the desert; defending, with the same impassioned voice, the same rights of God, and foretelling the separation which Christ, who was at hand, would make between the chaff and the wheat. “He will gather the wheat into His barns, but the chaff He will burn with unquenchable fire.” “Elias,” says St. Augustine, “was a type of our Redeemer and Lord. Elias suffered persecution from the Jews; our Lord, the true Elias, was despised, and rejected by this same people. Elias left his own country; Christ forsook the synagogue and made welcome the Gentiles (2^nd Nocturn).

Continuing the comparison, we may say the God rescued Elias from his enemies by raising him into the sky; and in the same way he took Christ from among His enemies, by making Him go up to heaven on Ascension Day. “Deliver me from my enemies, O my God, and defend me from them that rise up against me” (Alleluia).

Elias, carried away in a chariot of fire, was in the language of the Fathers, the type of Jesus ascending to heaven. The Gradual uses the same verse of the eight psalm which the liturgy employs on Ascension Day. “Lord, our Lord, how admirable is thy name in the whole earth. Thy magnificence is elevated above the heavens.” The Introit adds: “Behold God is my helper and the Lord is the protector of my soul. Save me, O God, by Thy name and deliver me by Thy strength.” This triumph of Christ over those who hated Him, typified by that of Elias over his despisers, will be ours also, if we do not “tempt Christ,” that is, if we avoid idolatry, impurity, and murmuring (Epistle), remaining faithful to grace. For if our Lord continues to be offered up on our altars to “make His work to avail on our behalf” (Secret), and if “eating His Flesh and drinking His Blood, we abide in Him and He in us” (Communion), it is in order that “united” to Him (Postcommunion) we may faithfully keep His judgments which are “sweeter than honey” (Offertory).

St. Paul indeed, tells us: “God is faithful, who will not suffer you to be tempted above that which you are able; but will make also with temptation issue, that you may be able to bear it” (Epistle). Let us, therefore, beseech the Lord that His merciful ears “may be open to the prayers” of His suppliants and, in order that to those who seek He may surely give that for which they ask, He may make us to ask only for those things which are well-pleasing to Him (Collect).

But divine justice is not content with protecting the just against their enemies and with rewarding them for their fidelity; it punishes also those who do evil. Elias threatened the faithless kingdom of Israel and made fire from heaven to fall on his enemies (Breviary). The Israelites who tempted Christ by their murmurings perished by firey serpents (Epistle), and Jerusalem, over which our Lord wept and whose punishment He foretold for its rejection of Himself, was destroyed by war and fire (Gospel). Three and twenty thousand of the children of Israel, we read, perished in one day through fornication and many were destroyed because of their murmuring. “Now,” St Paul tells us, “all these things happened to them in figure, and they are written for our correction’ (Epistle).

More than a million Jews perished at the destruction of Jerusalem because they had rejected the Messias, and in the Gospel our Lord always compared this tragic ending to the catastrophes which will mark the end of all time when God will come to judge the world by fire.

At that moment, the divine judge will accomplish the separation of the good from the evil, rewarding the first and banishing from the kingdom of God all who have denied Him by their unbelief or their sin, just as He drove from the Temple, the type of the Church on earth and in heaven, the traffickers who had transformed that house of God into a den of thieves (Gospel). “Turn back the evils upon my enemies, and cut them off in Thy truth, O Lord my protector” (Introit). For then the time of mercy will have passed, and that of justice only will remain. “Wherefore,” says the apostle, “he that thinketh himself to stand, let him take heed lest he fall” (Epistle).

INTROIT:

Ps. 138. To me thy friends, O God, are made exceedingly honorable: their principality is exceedingly strengthened.

Ps. Lord, thou hast proved me, and known me; thou hast known my sitting down and my rising up. Glory be, etc. To me thy friends, etc.

COLLECT:

Be thou, O Lord, the sanctifier and protector of thy people; that, strengthened by the aid of James, Thy Apostle, they may please Thee in their lives and may serve Thee without fear. Through our Lord, etc.

Let Thy merciful ears, O Lord, be open to the prayers of Thy suppliant people: and that Thou mayest grant them their desires, make them to ask such things as please Thee. Through our Lord, etc.

Grant, we beseech thee, almighty God, that we who are keeping the festival of blessed Christopher, thy Martyr, may at his intercession be strengthened in the love of thy name. Through our Lord, etc.

EPISTLE: 1 Cor. 4, 9-15.

Brethern: I think that God hath set forth us apostles, the last, as it were men appointed to death: we are made a spectacle to the world, and to angels, and to men. We are fools for Christ's sake, but you are wise in Christ; we are weak, but you are strong; you are honourable, but we without honour. Even unto this hour we both hunger and thirst, and are naked, and are buffeted, and have no fixed abode; And we labour, working with our own hands: we are reviled, and we bless; we are persecuted, and we suffer it. We are blasphemed, and we entreat; we are made as the refuse of this world, the offscouring of all even until now. I write not these things to confound you; but I admonish you as my dearest children. For if you have ten thousand instructors in Christ, yet not many fathers. For in Christ Jesus, by the gospel, I have begotten you.

GRADUAL:

Ps. 44. Thou shalt make them princes over all the earth: they shall remember thy name, O Lord. In place of thy fathers, sons are born to thee: therefore shall people praise thee. Alleluia, alleluia.

John 15. I have chosen you out of the world, that you should go, and should bring forth fruit, and your fruit should remain. Alleluia.

GOSPEL: Matt. 20, 20-23.

At. that time: The mother of the sons of Zebedee with her sons, adoring and asking something of him. Who said to her: What wilt thou? She saith to him: Say that these my two sons may sit, the one on thy right hand, and the other on thy left, in thy kingdom. And Jesus answering, said: You know not what you ask. Can you drink the chalice that I shall drink? They say to him: We can. He saith to them: My chalice indeed you shall drink; but to sit on my right or left hand, is not mine to give to you, but to them for whom it is prepared by my Father.

OFFERTORY:

Ps. 18. Their sound hath gone forth into all the earth; and their words unto the ends of the world.

SECRET:

May our offerings, we pray, O Lord, find favor in Thy sight, through the holy sufferings of blessed James the Apostle; and as they have no worth from any merits of ours, may they be well-pleasing to Thee through his prayer. Through our Lord, etc.

Grant us, we pray, O Lord, worthily to frequent these mysteries; because every time this commemorative sacrifice is celebrated, the work of our redemption is enacted. Through our Lord, etc.

As thou hast received our gifts and prayers, O Lord, cleanse us, we pray, by thy heavenly mysteries, and graciously hear us. Through our Lord, etc.

PREFACE OF THE APOSTLES:

It is truly meet and just, right and for our salvation, to entreat Thee humbly, O Lord, that Thou wouldst not desert Thy flock, O everlasting Shepherd, but, through Thy blessed Apostles, wouldst keep it under Thy constant protection; that it may be governed by those same rulers, whom as vicars of Thy work, Thou didst set over it to be its pastors. And therefore with Angels and Archangels, with Thrones and Dominations, and with all the hosts of the heavenly army, we sing the hymn of Thy glory, evermore saying: Holy, Holy, Holy, etc.

COMMUNION:

Matt. 19. You that have followed me shall sit upon seats, judging the twelve tribes of Israel.

POSTCOMMUNION:

Help us, O Lord, we pray, through the intercession of Thy blessed Apostle James, on whose festival we have joyfully received Thy holy mysteries. Through our Lord, etc.

May the communion of Thy sacrament, O Lord, we pray, afford us purification and grant us unity. Through our Lord, etc.

Grant, we pray, O Lord our God, that we who in time render joyful service in memory of thy saints, may be gladdened by their company in eternity. Through our Lord, etc.

LAST GOSPEL: Luke 19, 41-47.

At that time, when Jesus drew near to Jerusalem, seeing the city, He wept over it, saying: If thou also hadst known, and that in this thy day, the things that are to thy peace: but now they are hidden from thy eyes. For the days shall come upon thee, and thine enemies shall cast a trench about thee, and compass thee round, and straiten thee on every side; and beat thee flat to the ground, and thy children who are in thee; and they shall not leave in thee a stone upon a stone, because thou hast not known the time of thy visitation. And entering into the temple, He began to cast out them that sold therein, and them that bought, saying to them: It is written, “My house is a house of prayer. but you have made it a den of thieves.” And He was teaching daily in the temple.

Why did our Saviour weep over the city of Jerusalem?

Because of the ingratitude and obduracy of its inhabitants who would not receive Him as their Redeemer, and who through impenitence were hastening to destruction.

When was the time of visitation?

The period in which God sent them one prophet after another who urged them to penance, and whom they persecuted, stoned, and killed. (Matt. 23, 34). It was especially the time of Christ's ministry, when He so often announced His salutary doctrine in the temple of Jerusalem, confirmed it by miracles, proving Himself to be the Messiah, the Saviour of the world, but was despised and rejected by this hardened and impenitent city.

Who are prefigured by this hardened and impenitent city?

The hard-hearted, unrepenting sinners who will not recognize the time of God's visitation, in which He urges them by the mouth of His preachers, confessors, and superiors, and by inward inspiration to reform their lives and seek the salvation of their soul, but who give no ear to these admonitions, and defer conversion to the end of their lives. Their end will be like to that of this impious city; then the enemy, that is, the evil spirit, will surround their soul, tempt, terrify, and drag it into the abyss of ruin. Oh, how foolish it is to squander so lightly, the time of grace, the days of salvation! Oh, how would the damned do penance, could they but return to earth! Oh, how industriously would they employ the time to save their soul! Use, then, my dear Christian, the time of grace which God designs for you, and which, when it is run out or carelessly thrown away, will not be lengthened for a moment.

Will God conceal from the wicked that which serves for their salvation?

No; but while they are running after the pleasures of this life, as St. Gregory says, they see not the misfortunes treading in their footsteps, and as consideration of the future makes them uncomfortable in the midst of their worldly pleasures, they remove the terrible thought far from them, and thus run with eyes blindfolded in the midst of their pleasure into eternal flames. Not God, but they themselves hide the knowledge of all that is for their peace, and thus they perish.

ASPIRATION. I beseech Thee, O Lord, who didst weep over the city of Jerusalem, because it knew not the time of its visitation, to enlighten my heart, that I may know and profit by the season of grace.

Censor ot St

“And Jesus answering, said: You know not what you ask. Can you drink the chalice that I shall drink?”

PROPER OF THE SAINTS FOR THE WEEK OF JULY 25^th:

25	Sun	St. James the Greater, Apostle 9th Sunday after Pentecost St. Christopher, M	d2cl	R		9:00 AM & Noon; Members Ss. Peter & Paul; Rosary of Reparation 8:30 AM; Confessions 8:00 AM
26	Mon	St. Anne, Mother of the BVM, W	d2cl	W		Mass 8:30 AM; Rosary of Reparation before Mass
27	Tue	St. Pantaleon, M	sp	R		Mass 8:30 AM; Rosary of Reparation before Mass
28	Wed	St. Nazarius & Companions, Mm	sd	R		Mass 8:30 AM; Rosary of Reparation before Mass
29	Thu	St. Martha, V *St. Feliz II & Companions, Mm*	sd	W		Mass 8:30 AM; Rosary of Reparation before Mass
30	Fri	Ss. Abdon & Sennen, Mm	sp	R	A	Mass 8:30 AM; Rosary of Reparation before Mass
31	Sat	St. Ignatius of Loyola, C	dm	W		Mass 9:00 AM, Confessions & Rosary of Reparation 8:30
1	Sun	10th Sunday after Pentecost St. Peter’s Chains St. Paul, Ap The Holy Machabees, Mm	sd	G		9:00 AM & Noon; Members Ss. Peter & Paul; Rosary of Reparation 8:30 AM; Confessions 8:00 AM

“If anyone despises or rejects either written or unwritten ecclesiastical tradition, let him be anathema.”

Canon 4, Ecumenical Council of Nicea in 787 A.D

Remember the former age, for I am God, and there is no God besides…. Who show from the beginning the things that shall be at last, and from ancient times the things that as yet are not done, saying: My counsel shall stand , and my will shall be done.

Isaias 46: 9-10

St. James, Patron of Spain, forget not the grand nation which owes to thee both its heavenly nobility and its earthly prosperity; preserve it from ever diminishing those truths which made it, in its bright days, the salt of the earth; keep it in mind of the terrible warning that “if the salt lose its savior, it is food for nothing any more but to be cast out and to be trodden on by men.

Dom Gueranger, Liturgical Year, Feast of St. James

St. Ann Anne, Patroness of Christian Mothers

“To St. Anne, God has given the power to aid in every necessity, because Jesus, her Divine Grandchild according to the flesh, will refuse her no petition, and Mary, her glorious daughter, supports her every request. Those who venerate good St. Anne shall want for nothing, either in this life or the next. Believe me, if you love and venerate this Saint, you will experience how highly God esteems her. He grants all she asks! It would be impossible to enumerate the many graces she obtains daily for her servants.”

Abbot John Trithemius

“Anne is the glorious tree from which bloomed a twig under Divine influence. She is the sublime heaven from whose heights the Star of the Sea neared its rising. She is the blessed barren woman, happy mother among mothers, from whose pure womb came forth the shining temple of God, the sanctuary of the Holy Ghost, the Mother of God.”

St. Jerome

“Blessed, thrice blessed art thou, O Saint Anne, who didst receive from God and brought forth the blessed child from whom proceeded Christ, the Flower of life! We congratulate thee, O blessed Anne, on the dignity of being the mother of Mary, for thou hast brought forth our common hope, the germ of Promise! All pious lips bless thee in thy daughter, all languages glorify thy child! Worthy art thou above all praise, worthy of the praise of all who are redeemed, for thou hast given life to her who brought forth our Savior, Jesus Christ.”

St. John Damascene

“From her very childhood, she possessed the fullness of every virtue. She was continually engaged in devout meditation. Her unceasing prayer was that the Redeemer might come soon.”

St. Mary of Agreda

“In desperate cases of need, I always invoke the holy mother Anne.”

Blessed Anna Catherine Emmerich

“We do not doubt that the more love we show to the mother of Mary, the more we merit the intercession and aid of the holy Virgin who brought forth the only-begotten Son of God, Our Lord Jesus Christ.”

Pope Gregory XV

“We know and are convinced that our good mother St. Anne helps in all needs, dangers and tribulations, for Our Lord wishes to show us that He will do also in Heaven what she asks of Him for us.”

St. Teresa of Avila

Novena Prayer to Saint Anne

O GLORIOUS St. Anne, filled with compassion for those who invoke thee and with love for those who suffer, heavily laden with the weight of my troubles, I cast myself at thy feet and humbly beg of thee to take under thy special protection the present affair which I commend to thee.

[State your petition]

Be pleased to commend it to thy daughter, the Blessed Virgin Mary, and lay it before the throne of Jesus, so that He may bring it to a happy outcome. Cease not to intercede for me until my request is granted. Above all, obtain for me the grace of one day beholding my God face to face, and, with thee and Mary and all the Saints, of praising and blessing Him for all eternity. Amen.

Good St. Anne, mother of her who is our life, our sweetness and our hope, pray to her for us and obtain our request. [Three times.] Good St. Anne, pray for us Jesus, Mary, Anne.

“Into whatever city or town you shall enter,” said Jesus to His disciples, “inquire who in it is worthy, and there abide.” Now St. Luke relates that as they went, our Lord Himself “entered into a certain town, and a certain woman named Martha received Him into her house.” How could we give a greater praise to Magdalen’s sister than by bringing together these two texts of the holy Gospel?

Dom Gueranger, The Liturgical Year, St. Martha

St. Ignatius received his first call three weeks after Luther had completed his rebellion… Ten months of diabolilcal manifestations prepared Satan’s lieutenant and on March 25^th left Wartburg. In the same month on the 25^th, on the glorious night of the Incarnation, the brilliant soldier in the armies of the Catholic kingdom, the descendant of the families of Ognes and Loyola, clad in sackcloth, the uniform of poverty, to indicate his new projects, watched his arms in prayer at Montserrat; then hanging up his trusty sword at Mary’s altar, he went forth to make trial of his future combats by a merciless war against himself.

Dom Gueranger, The Liturgical Year, Feast of St. Ignatius of Loyola

What strikes us at once in the history of the Society of Jesus is that it was matured at its very first formation. Whosoever knows the first founders of the Company knows the whole Company, in its spirit, its aim, its enterprises, its proceedings, its methods. What a generation was that which gave it birth! What union of science and activity, of interior life and military life! One may say they were universal men, men of a giant race, compared with whom we are but insects.”

Cardinal Louis-Edouard Pie of Poitiers, whom St. Pius X referred as “my mentor” and a “second St. Hiliary,” on the Society of Jesus.

O most loving Word of God, teach me to be generous, to serve You as You deserve: to give and not to count the cost, to fight and not to heed the wounds, to toil and not to seek for rest, to labor and not to ask for any other reward save that of knowing that I do Your holy will.

St. Ignatius of Loyola

“Humility is like purity: however little it may be contaminated it becomes impure. Purity is corrupted not only by an impure act, but also by an immodest word or thought. And humility is also so fragile that it is easily tainted by the love of praise, by a word or thought of self-esteem, by vainglory or self-love.”

Fr. Cajetan Mary da Bergamo, Humility of Heart

Again, in the Office for the feasts of our Lady, the Church applies the words of Sirach to the Blessed Virgin and thus gives us to understand that in her we find all hope: In me is all hope of life and of virtue. In Mary is every grace: In me is all grace of the way and of the truth. In Mary we shall find life and eternal salvation: Those who serve me shall never fail. Those who explain me shall have life everlasting (Sir. 24:25, 30, 31--- Vulgate). And in the Book of Proverbs: Those who find me find life and win favor from the Lord (8:35). Surely such expressions are enough to prove that we require the intercession of Mary.

St. Alphonsus de Liguori, The Glories of Mary

By the love of concupiscence we love God, but we love Him chiefly as our good, as the source of our happiness; we love Him for the help and assistance we expect from Him. Charity, on the contrary, makes us capable of loving God for Himself, because He is goodness, beauty, infinite wisdom – in a word, because He is God. Although the love of concupiscence which accompanies hope is very precious, it is still imperfect, because by it we love God not for Himself alone, but for the benefits which we hope to receive from Him. The love of charity, however, is perfect because it is pure love of complacency, of benevolence, that is, love which takes complacence in the infinite good of God, and desires this good, not for any personal advantage, but for God Himself, for His felicity, His glory. …St. Teresa of Avila prayed, “O Lord, be pleased to grant me this love before You take me from this life. It will be a great comfort at the hour of death to realize that I shall be judged by You whom I have loved above all things. Then I shall be able to go to meet You with confidence, even though burdened with my debts, for I shall not be going into a foreign land but into my own country, into the kingdom of Him whom I have loved so much and who likewise has so much loved me.”

Fr. Gabriel off St. Mary Magdalen, Divine Intimacy, On Charity

THE DESTRUCTION OF THE CITY AND TEMPLE OF JERUSALEM

Has our divine Savior's prophecy concerning, the city of Jerusalem been fulfilled?

Yes, and in the most terrible manner. The Jews, oppressed by the Romans their cruel masters, revolted, killed many of their enemies, and drove them out of Jerusalem. Knowing well that this would not be permitted to pass unavenged, the Jews armed themselves for a desperate resistance. The Emperor Nero sent a powerful army under the command of Vespasian against the city of Jerusalem, which first captured the smaller fortresses of Judea, and then laid siege to the city. The want and misery of the inhabitants had already reached the highest pitch; for within the city ambitious men had caused conflicts; factions had been formed, daily fighting each other, and reddening the streets with blood, while the angry Romans stormed outside. Then a short time of respite was granted to the unfortunate Jews. The Emperor Nero was murdered at Rome in the year of our Lord 68; his successor Galba soon died, and the soldiers placed their beloved commander Vespasian upon the imperial throne. He then left Jerusalem with his army, but in the year he sent his son Titus with a new army to Judea, with orders to capture the city at any price, and to punish its inhabitants.

It was the time of Easter, and a multitude of Jews had assembled from all provinces of the land, when Titus appeared with his army before the gates of Jerusalem, and surrounded the city. The supply of food was soon exhausted, famine and pestilence came upon the city and raged terribly. The leader of the savage revolutionists, John of Gischala, caused the houses to be searched, and the remaining food to be torn from the starving, or to be forced from them by terrible tortures: To save themselves from this outrageous tyrant, the Jews took the leader of a band of robbers, named Simon, with his whole gang into the city. John and Simon with their followers now sought to annihilate each other. John took possession of the temple. Simon besieged him; blood was streaming in the temple and in the streets. Only when the battle-din of the Romans was heard from without, did the hostile factions unite, go to meet the enemy, and resist his attack. As the famine increased, many Jews secretly left the city to seek for herbs. But Titus captured them with his cavalry, and crucified those who were armed. Nearly five hundred men, and sometimes more, were every day crucified in sight of the city, so that there could not be found enough of crosses and places of execution; but even this terrible sight did not move the Jews to submission. Incited by their leaders to frenzy, they obstinately resisted, and Titus finding it impossible to take the city by storm, concluded to surround it by walls in order to starve the inhabitants. In three days his soldiers built a wall of about ten miles in circumference, and thus the Saviour's prediction was fulfilled: Thy enemies shall cast a trench about thee, and compass thee round, and straiten thee on every side.

The famine in this unfortunate city now reached its most terrific height; the wretched inhabitants searched the very gutters for food, and ate the most disgusting things. A woman, ravenous from hunger, strangled her own child, roasted it, and ate half of it; the leaders smelling the horrible meal, forced a way into the house, and by terrible threats compelled the woman to show them what she had eaten; she handed them the remaining part of the roasted child, saying.: “Eat it, it is my child; I presume you are not more dainty than a woman, or more tender than a mother.” Stricken with horror they rushed from the house. Death now carried away thousands daily, the streets and the houses were full of corpses: From the fourteenth of April when the siege commenced. to the first of July, there were counted one hundred and fifty-eight thousand dead bodies; six hundred thousand others were thrown over the walls into the trenches to save the city from infection. All who could flee, fled; some reached the camp of the Romans in safety; Titus spared the helpless, but all who fell into his hands armed, were crucified. Flight offered no better security. The Roman soldiers had learned that many Jews had swallowed, gold to secure it from the avarice of the robbers, and therefore the stomachs of many were cut open. Two thousand such corpses were found one morning in the camp of the Romans. The attempts of Titus to prevent this cruelty were unavailing. Finally, when misery had reached its height, Titus succeeded in carrying the fort, Antonia, and with his army forced a passage as far as the temple which had been held by John of Gischala with his infamous band. Desirous of saving the temple, Titus offered the revolutionists free passage from it, but his proposition was rejected, and the most violent contest then raged; the Romans trying to enter the temple, and being continually repulsed, at last, one of the soldiers seized a firebrand, and threw it into one of the rooms attached to the temple. The flames in an instant caught the whole of the inner temple, and totally consumed it, so that this prediction of our Lord was also fulfilled. The Romans butchered all the inhabitants whom they met, and Titus having razed the ruins of the temple and city, ploughed it over, to indicate that this city was never to be rebuilt. During the siege one million one hundred thousand Jews lost their lives; ninety-seven thousand were sold as slaves, and the rest of the people dispersed over the whole earth.

Thus God punished the impenitent city and nation, over whose wretchedness the Saviour wept so bitterly, and thus was fulfilled the prediction made by Him long before.

What do we learn from this?

That as this prediction so also all other threats and promises of the Saviour will be fulfilled. The destruction of the city and temple of Jerusalem, the dispersion of the Jews, are historical facts which cannot be denied, and testify through all centuries to the truth of our Lord's word: Heaven and earth shall pass away, but my words shall not pass away (Matt. 24, 35).

My people have been a lost flock, their shepherds have caused them to go astray, and have made them wander in the mountains; they have gone from mountain to hill, they have forgotten their resting place.

Jer. 50:6

USEFUL LESSONS CONCERNING DEATH-BED REPENTANCE

Can a sinner rely upon his being converted at the end of his life?

By no means, for this would be a sin against the mercy of God which is much the same as the sin against the Holy Ghost. “God,” says St. Augustine, “generally so punishes such negligent sinners, that in the end they forget themselves, as in health they forgot Him.” He says: They have turned their back to me, and not their face: and in the time of their affliction they will say: Arise, and deliver us! Where are the gods whom thou hast made thee? Let them arise and deliver thee in the time of thy affliction. (Jer. 2, 27-28). And although we have a consoling example in the case of the penitent thief, yet this, as St. Augustine says, is only one, that the sinner may not despair: and it is only one, so that the sinner may have no excuse for his temerity in putting off his repentance unto the end.

What may we hope of those who are converted at the close of life?

Everything that is good if they be truly converted, but this is a very rare thing, as St. Augustine says: “It cannot be asserted with any security, that he who repents at the end has forgiveness;” and St. Jerome writes: “Scarcely one out of thousands whose life was impious, will truly repent at death and obtain forgiveness of sin;” and St. Vincent Ferrer says, “For a man who has lived an impious life to die a good death is a greater miracle than the raising of the dead to life.” We need not be surprised at this, for repentance at the end of life is extorted by the fear of death and the coming judgment. St. Augustine says, that it is not he who abandons sin, but sin abandons him, for he would not cease to offend God, if life were granted him. What can we expect from such a conversion?

When should we repent?

While we are in health, in possession of our senses and strength, for according to the words of St. Augustine, the repentance of the sick is a sickly repentance. As experience proves, man while ill is so tormented and bewildered by the pains of sickness and the fear of death, by remorse of conscience, and the temptations of the devil as well as by anxiety for those whom he leaves, that he can scarcely collect his thoughts, much less fit himself for true repentance. Since it is so hard for many to do penance while they are in health, and have nothing to prevent them from elevating their mind to God, how much more difficult will it be for them, when the body is weakened and tortured by the pains of sickness. It has been made known by many persons when convalescent, that they retained not the slightest recollection of anything which occurred during their illness, and although they confessed and received the last Sacraments, they did not remember it. If then you have committed a grievous sin, do not delay to be reconciled as soon as possible by contrition and a sacramental confession. Do not put off repentance from day to day, for thereby conversion becomes more difficult, so much so that without extraordinary grace from God, you cannot repent God does not give His grace to the presumptuous scoffer.

“Thy enemies… shall not leave in thee a stone upon a stone, because thou hast not known the time of thy visitation.”

CORRESPONDENCE WITH GRACE NINTH SUNDAY AFTER PENTECOST

PRESENCE OF GOD ‑ O Lord, grant that Your grace in me may not be void.

MEDITATION:

I. Today the liturgy invites us to consider the grave problem of our correspondence with grace. It does this by showing us the sad picture of the sufferings of Israel, the chosen people, upon whom God had showered His benefits, whom He had surrounded with graces, protected with jealous care, and who, in spite of all this, were lost through their own infidelity. In the Epistle (I Cor 10, 6‑13), St. Paul, after mentioning certain points about Israel’s unfaithfulness, concludes: “Now all these things happened to them in figure, and they are written for our correction .... Wherefore, he that thinketh himself to stand, let him take heed lest he fall.” This is a strong call to vigilance and humility. If God has gone before us with His graces, if He has called us to a more intense interior life and to closer intimacy with Himself, all this, far from making us presumptuous, should deepen our humility of heart. God’s gifts are preserved beneath the ashes of humble mistrust of self. Woe to us if we consider ourselves henceforth free from the weaknesses which we meet and, perhaps, condemn in others! Rather let us humbly say: “Lord, help me, or I shall do worse.”

At the same time that he exhorts us to be humble, St. Paul also urges us to have confidence, because “God is faithful, who will not suffer you to be tempted above that which you are able : but will make also with temptation issue, that you may be able to bear it.” The Apostle is telling us that the knowledge of our weakness should not discourage us, because God is always ready to sustain us with His grace. God knows our weaknesses, the struggles we have to undergo, and the temptations that assail us; and for each of them He gives us the measure of grace we need in order to triumph over them. It is very true that when the storm is raging we can feel only the impact of the struggle, and the grace that God is giving to help us remains completely hidden; nevertheless, this grace is there and we should be certain of it, because “God is faithful.” “God has always helped me ....” St. Therese of the Child Jesus said, “I count on His aid. My sufferings may reach even greater heights, but I am sure He will not abandon me.”

2. The Gospel (Lk. 19: 41‑47) continues the same subject of the Epistle and shows us Jesus weeping over Jerusalem. The Creator, the Lord, the Redeemer weeps over the ruin of His creatures, the people whom He has loved with predilection, even choosing them as the companions of His earthly life, and whom He had desired to save at any price.

“Jerusalem, Jerusalem . . . how often would I have gathered together thy children as the hen doth gather her chickens under her wings, and thou wouldst not!” (Mt 23, 37) This was the constant attitude of Jesus toward the holy city, but it always remained blind to every light, deaf to every invitation, and the Savior, shortly before going to His Passion, broke forth into His last sorrowful admonition: “If thou also hadst known and that in this thy day, the things that are to thy peace!” But again the city resists, and Jesus, after having loved it so much, and after having wept over it as a mother weeps over her son who has gone astray, predicts its ruin: “Thy enemies . . . shall not leave in thee a stone upon a stone, because thou hast not known the time of thy visitation.”

Do you know how to recognize the moments in which Our Lord visits your soul? A word read or heard, perhaps even by chance, an edifying example, an interior inspiration, a new light which makes you see your faults more clearly and opens new horizons of virtue and of good‑all are visits from Jesus. And you, how do you correspond? Is your soul sensitive to these lights, to these admonitions? Do you not sometimes turn your gaze away, fearing that the light you have glimpsed may ask you for sacrifices which are too painful for your self‑love?

Oh! if you had always recognized the moment in which the Lord visited you! If you had always been open to His action! Try then to begin again today, resolve to commence anew each time that you happen to give in to nature. “The things that are to your peace,” your good, your sanctification are precisely here, in this continual adherence to the impulses of grace.

COLLOQUY:

“As I have already confessed to You, O glory of my life, O Lord God, strength of my salvation, I have sometimes placed my hopes in my own virtue, which was no virtue, and when I attempted to run, thinking I was very strong, I fell very quickly and went backward instead of forward. What I expected to reach, disappeared, and thus, O Lord, in various ways You have tested my powers. With light from You, I now see that I could not accomplish by myself the things that I wanted to do most. I said to myself:

‘I shall do this, I shall finish that,’ and I did not do either the one or the other. The will was there but not the power, and if the power was there, my will was not; this because I had trusted in my own strength. Sustain me then, O Lord, for alone I can do nothing. However, when You are my stability, then it is true stability; but when I am my own stability, then it is weakness’’

(St. Augustine).

“O Lord, teach me to be always docile to Your grace, to say ‘yes’ to You always. To say ‘yes’ to Your will as expressed in the commandments, to say ‘yes’ to the intimate inspirations by which You invite me to a more intense union, to more generous self‑denial and more complete detachment. Grant that I may always be ready to open the door of my will to You, or rather, to keep it open always, so that You can enter there, and thus I shall not miss a single one of Your visits, a single one of Your delicate touches; not one of Your requests will escape me.

“Make me understand well that true peace does not consist in being exempt from difficulties or in following my own wishes, but in total adherence to Your will, and in docility to the inspirations of the Holy Spirit” (cf. Sr. Carmela of the Holy Spirit, O.C.D.).

Do not err, my brethren;… if a man by false teaching corrupt the faith of God, for the sake of which Jesus Christ was crucified, such a one shall go in his foulness to the unquenchable fire, as also shall he who listens to him.

St. Ignatius of Antioch, Letter to the Ephesians

Pius XII - the man responsible for planting the seed of liturgical destruction!

Fr. Annibale Bugnini had been making clandestine visits to the Centre de Pastorale Liturgique (CPL), a progressivist conference centre for liturgical reform which organized national weeks for priests.
Inaugurated in Paris in 1943 on the private initiative of two Dominican priests under the presidency of Fr. Lambert Beauduin, it was a magnet for all who considered themselves in the vanguard of the Liturgical Movement. It would play host to some of the most famous names who influenced the direction of Vatican II: Frs. Beauduin, Guardini, Congar, Chenu, Daniélou, Gy, von Balthasar, de Lubac, Boyer, Gelineau etc.

It could, therefore, be considered as the confluence of all the forces of Progressivism, which saved and re-established Modernism condemned by Pope Pius X in Pascendi.
According to its co-founder and director, Fr. Pie Duployé, OP, Bugnini had requested a “discreet” invitation to attend a CPL study week held near Chartres in September 1946.

Much more was involved here than the issue of secrecy. The person whose heart beat as one with the interests of the reformers would return to Rome to be placed by an unsuspecting (?) Pope (Pius XII) in charge of his Commission for the General Reform of the Liturgy.
But someone in the Roman Curia did know about the CPL – Msgr. Giovanni Battista Montini, the acting Secretary of State and future Paul VI – who sent a telegram to the CPL dated January 3, 1947. It purported to come from the Pope with an apostolic blessing. If, in Bugnini’s estimation, the Roman authorities were to be kept in the dark about the CPL so as not to compromise its activities, a mystery remains. Was the telegram issued under false pretences, or did Pius XII really know and approve of the CPL? [.....]

This agenda (for liturgical reform) was set out as early as 1949 in the Ephemerides Liturgicae, a leading Roman review on liturgical studies of which Fr. Annabale Bugnini was Editor from 1944 to 1965.
First, Bugnini denigrated the traditional liturgy as a dilapidated building (“un vecchio edificio”), which should be condemned because it was in danger of falling to pieces (“sgretolarsi”) and, therefore, beyond repair. Then, he criticized it for its alleged “deficiencies, incongruities and difficulties,” which rendered it spiritually “sterile” and would prevent it appealing to modern sensibilities.
It is difficult to understand how, in the same year that he published this anti-Catholic diatribe, he was made a Professor of Liturgy in Rome’s Propaganda Fide (Propagation of the Faith) University. His solution was to return to the simplicity of early Christian liturgies and jettison all subsequent developments, especially traditional devotions.
These ideas expressed in 1949 would form the foundational principles of Vatican II’s Sacrosanctum Concilium. For all practical purposes, the Roman Rite was dead in the water many years before it was officially buried by Paul VI.

Dr. Carol Byrne, How Bugnini Grew Up under Pius XII

Your divine Providence, O god, takes care of all Your creatures as though they were but one, and it takes care of each one as though all others were contained in it. Oh! If Your Providence were only understood, everyone would forget the things of this world to be united to it.

St. Mary Magdalen dei Pazzi

“The father of the Preachers (St. Dominic) established his principle on the light, by making it his aim and his armour; he took upon him the office of the Word My Son, sowing My word, dispelling darkness, enlightening the earth; Mary, by whom I gave him to the world, made him the extirpator of heresies.”

God the Eternal Father to St. Catherine of Siena, Dialogue of St. Catherine

But in order to take away all the excuses which are wont to be brought forward by some for not hearing holy Mass, there shall be adduced, in the following chapter, various examples adapted to every sort of person, to show that, if they deprive themselves of so great a good, it is by their own fault, their tepidity, their weariness in well-doing; and that great indeed shall be their remorse on this account at the point of death.

St. Leonard of Port Maurice, The Hidden Treasure of the Holy Mass

However ignorant you may be, you have the true faith if you believe, without exception, all the holy Catholic Church believes and teaches; on the other hand, however learned you may be, you lose the gift and the virtue of faith if you reject any doctrine which she teaches; for her faith is your rule. “As there is but one faith,” says St. Paul, “to wish to divide it, is to destroy it.” Heretics not only differ from the Church in faith, but they also differ amongst themselves, a proof that they have not the true faith, which is one. The holy Catholic Church never has suffered, and never will suffer, a difference of faith in regard to any article. Her faith is the same in all times, in all places, and in all her true children. Thus her faith is one and the only true faith. You should be most desirous to preserve the faith in all its purity, since without it, it is impossible to do anything which merits Heaven. “Without faith it is impossible to please God.” Those who do not possess it may practice all the moral virtues, justice, sobriety, chastity, alms-deeds, prayers, mortification; and not only is this the case with heretics, but it is a truth which should be borne in mind, that these good actions, unless they have faith for their principle, will never merit Heaven for them. The law of Moses, all holy as it was, could save only those who observed it through faith.
When, therefore, you observe that those who believe not in the Church, practice some good works, offer many prayers, and lead an austere life, do not believe that they are on this account in the way of salvation, unless they have true faith; you commit an enormous sin if you believe that they can be saved outside of the Church; that they can have faith without believing in her, or that they can be saved without faith.

St. John Eudes, Man’s Contract with God in Baptism

When the Spirit of God is at work, there is no need to go about looking for was of inducing humility and confusion; for the Lord Himself reveals these to us in a very different manner from any which we can find by means of our puny reflections, which are nothing by comparison with a true humility proceeding from the light given us in this way by the Lord. The bestowal upon us of this knowledge by God so that we may learn that we of ourselves have nothing good is a well-known experience, and the greater are the favors we receive from Him, the better we learn it.

St. Teresa of Jesus

The Virtue of Religion governs all acts of obedience and determines their morality!

We read in the epistle of St. James these words: “Religion (religio) clean and undefiled before God and the Father is this; to visit the fatherless and widows in their tribulation and to keep one’s self unspotted from the world.” The meaning of the above is – that if we would honor God the Father in a sincere and proper manner, we must be assiduously intent upon assisting the poor, the abandoned and the distressed, upon consoling and comforting them, and, at the same time, endeavor, amid the universal corruption of the world, to serve God alone and to please Him by purity of heart and the righteousness of our ways. Thus the virtue of religion will produce abundant fruits “that in all things and above all things God may be glorified.” Religion holds the first place among the moral virtues. … It holds the first rank among the moral virtues, because it approaches nearer to God than the others, in so far acts it produces and has for its primary object those acts which refer directly and immediately to the honor of God – that is, whatever acts pertain to the divine service.

Rev. Nicholas Gihr, The Holy Sacrifice of the Mass Dogmatically, Liturgically and Ascetically Explained

Hermeneutics of Continuity/Discontinuity

New Order Catholics: Catholics and “Muslims adore the one God, living and subsisting in himself; merciful and all-powerful, the Creator of heaven and earth, who has spoken to men.”

Vatican II, Nostra Aetate

Faithful Catholics: “Be Thou King of all those who are still involved in the darkness of idolatry or of Islamism, and refuse not to draw them all into the light and Kingdom of God.”

Act of Consecration and Reparation to the Sacred Heart before Vatican II

Wisdom is only possible for those who hold DOGMA as the Rule of Faith!

Besides, every dogma of faith is to the Catholic cultivated mind not only a new increase of knowledge, but also an incontrovertible principle from which it is able to draw conclusions and derive other truths. They present an endless field for investigation so that the beloved Apostle St. John could write at the end of his Gospel, without fear of exaggeration: “But there are also many other things which Jesus did: which if they were written every one, the world itself, I think, would not be able to contain the books that should be written.”

The Catholic Church, by enforcing firm belief in her dogmas—which are not her inventions, but were given by Jesus Christ—places them as a bar before the human mind to prevent it from going astray and to attach it to the truth; but it does not prevent the mind from exercising its functions when it has secured the treasure of divine truth, and a “scribe thus instructed in the kingdom of heaven is truly like a man that is a householder, who bringeth forth out of his treasure new things and old.” He may bring forth new illustrations, new arguments and proofs; he may show now applications of the same truths, according to times and circumstances; he may show new links which connect the mysteries of religion with each other or with the natural sciences as there can be no discord between the true faith and true science; God, being the author of both, cannot contradict Himself and teach something by revelation as true which He teaches by the true light of reason as false. In all these cases the householder “brings forth from his treasure now things and old.” They are new inasmuch as they are the result of new investigations; and old because they are contained in the old articles of faith and doctrine as legitimate deductions from their old principles.

Fr. Joseph Prachensky, S.J., The Church of Parables and True Spouse of the Suffering Saviour, on the Parable of the Scribe

Baptism imprints in your soul a spiritual character, which no sin can efface. This character is a proof that from this time you do not belong to yourself, but that you are the property of Jesus Christ, who has purchased you by the infinite price of his blood and of his death. You are not of yourself, but you are of Christ; wherefore, St. Paul concludes, “that the Christian should no longer live for himself, but for Him who died and rose again for him;” that is to say, that the Christian should live a life of grace, and that he should consecrate to his Redeemer his spirit, his heart, and all his actions. […..]

First, is true penance; for, as the holy Council of Trent teaches, penance is no less necessary for those who have sinned after Baptism, than Baptism is necessary for those who have not received it. The Holy Scripture informs us, that there are two gates by which we are to enter into heaven—baptismal innocence, and penance. When a Christian has shut against himself the gate of innocence, in violating the holy promises of Baptism, it is necessary that he should strive to enter by that of penance; otherwise there is no salvation for him. On this account, Jesus Christ, speaking of persons who have lost innocence, says to them: “Unless you do penance, you shall all perish.”

But in order that penance may prevent us from perishing—it must be true Penance. Confessors may be deceived by the false appearance of conversion, and it is too often the case; but God is never deceived. If, therefore, those who receive absolution are not truly penitent and worthy of pardon, their sins are not forgiven before God. In order to do true penance, it is not sufficient to confess all our sins and to fulfill what is enjoined on us by the priest. There are two other things which are necessary: First; to renounce sin with all your heart, and for all your life… and second; to fly the occasions of sin, and to use the means to avoid it.

St. John Eudes, Man’s Contract with God in Baptism

“...the great movement of apostasy being organized in every country for the establishment of a One-World Church which shall have neither dogmas, nor hierarchy, neither discipline for the mind, nor curb for the passions, and which, under the pretext of freedom and human dignity, would bring back to the world (if such a Church could overcome) the reign of legalized cunning and force, and the oppression of the weak, and of all those who toil and suffer. [...] Indeed, the true friends of the people are neither revolutionaries, nor innovators: they are traditionalists.”

St. Pius X, Notre Charge Apostolique, August 15, 1910

In Public Calamities

We ought to conform to God’s will in all public calamities such as war, famine and pestilence, and reverence and adore His judgments with deep humility in the firm belief that, however severe they may seem, the God of infinite goodness would not send such disasters unless some great good were to result from them.

Consider how many souls may be saved through tribulation which would otherwise be lost, how many persons through affliction are converted to God and die with sincere repentance for their sins. What may appear a scourge and punishment is often a sign of great grace and mercy.

As far as we are personally concerned, let us meditate well on this truth of our faith that the very hairs of our head are numbered, and not one of them will fall except by the will of God. In other words we cannot suffer the least harm unless He wills and orders it. Relying on this truth we can easily understand that we have nothing more or less to fear in times of public calamity than at any other time. God can just as easily protect us in the midst of general ruin and despair as He can deliver us from evil while all around is peace and content. The only thing we need to be concerned about is to gain His favor, and this is the inevitable effect of conforming our will to His. Let us therefore hasten to accept from His hand all that He sends us, and as a result of our trustful surrender He will either cause us to gain the greatest advantages from our misfortunes or else spare us them altogether.

St. Claude de la Colombiere, S.J., Trustful Surrender to Divine Providen

The worst and deepest pits of hell are reserved for Judas and Catholics after him:
From Mystical City of God , by Sister Mary of Agreda
537. Seeing him (Judas) thus beside himself Lucifer inspired him with the thought of hunting up the priests, returning to them the money and confessing his sin. This Judas hastened to do, and he loudly shouted at them those words: "I have sinned, betraying innocent blood!" (Mat. 27, 4). But they, not less hardened, answered that he should have seen to that before. The intention of the demon was to hinder the death of Christ if possible, for reasons already given and yet to be given (No. 419). This repulse of the priests, so full of impious cruelty, took away all hope from Judas and he persuaded himself that it was impossible to hinder the death of his Master. So thought also the demon, although later on he made more efforts to forestall it through Pilate. But as Judas could be of no more use to him for his purpose, he augmented his distress and despair, persuading him that in order to avoid severer punishments he must end his life. Judas yielded to this terrible deceit, and rushing forth from the city, hung himself on a dried-out fig tree (Mat. 27, 5). Thus he that was the murderer of his Creator, became also his own murderer. This happened on Friday at twelve o'clock, three hours before our Savior died. It was not becoming that his death and the consummation of our Redemption should coincide too closely with the execrable end of the traitorous disciple, who hated him with fiercest malice.
538. The demons at once took possession of the soul of Judas and brought it down to hell. His entrails burst from the body hanging upon the tree (Acts 1, 18). All that saw this stupendous punishment of the perfidious and malicious disciple for his treason, were filled with astonishment and dread. The body remained hanging by the neck for three days, exposed to the view of the public. During that time the Jews attempted to take it down from the tree and to bury it in secret, for it was a sight apt to cause great confusion to the Pharisees and priests, who could not refute such a testimony of his wickedness. But no efforts of theirs sufficed to drag or separate the body from its position on the tree until three days had passed, when, according to the dispensation of divine justice, the demons themselves snatched the body from the tree and brought it to his soul, in order that both might suffer eternal punishment in the profoundest abyss of hell. Since what I have been made to know of the pains and chastisements of Judas, is worthy of fear-inspiring attention, I will according to command reveal what has been shown me concerning it. Among the obscure caverns of the infernal prisons was a very large one, arranged for more horrible chastisements than the others, and which was still unoccupied; for the demons had been unable to cast any soul into it, although their cruelty had induced them to attempt it many times from the time of Cain unto that day. All hell had remained astonished at the failure of these attempts, being entirely ignorant of the mystery, until the arrival of the soul of Judas, which they readily succeeded in hurling and burying in this prison never before occupied by any of the damned. The secret of it was, that this cavern of greater torments and fiercer fires of hell, from the creation of the world, had been destined for those, who, after having received Baptism, would damn themselves by the neglect of the Sacraments, the doctrines, the Passion and Death of the Savior, and the intercession of his most holy Mother. As Judas had been the first one who had so signally participated in these blessings, and as he had so fearfully misused them, he was also the first to suffer the torments of this place, prepared for him and his imitators and followers.
539. This mystery I was commanded to reveal more particularly for a dreadful warning to all Christians, and especially to the priests, prelates and religious, who are accustomed to treat with more familiarity the body and blood of Christ our Lord, and who, by their office and state are his closer friends. In order to avoid blame I would like to find words and expressions sufficiently strong to make an impression on our unfeeling obduracy, so that we all may take a salutary warning and be filled with the fear of the punishments awaiting all bad Christians according to the station each one of us occupies. The demons torment Judas with inexpressible cruelty, because he persisted in the betrayal of his Master, by whose Passion and Death they were vanquished and despoiled of the possession of the world. The wrath which they had conceived against the Savior and his blessed Mother, they wreck, as far as is allowed them, on all those who imitate the traitorous disciple and who follow him in his contempt of the evangelical law, of the Sacraments and of the fruits of the Redemption. And in this the demons are but executing just punishment on those members of the mystical body of Christ, who have severed their connection with its head Christ, and who have voluntarily drifted away and delivered themselves over to the accursed hate and implacable fury of his enemies. As the instruments of divine justice they chastise the redeemed for their ingratitude toward their Redeemer. Let the children of the Church consider well this truth, for it cannot fail to move their hearts and induce them to evade such a lamentable fate.

Vatican Council II was NOT an act of the infallible Magisterium of the Church but rather an extraordinary exercise of the fallible magisterium of churchmen grounded upon their grace of state.

THE NOVUS ORDO CHURCH OF SLOTH AND ENVY

The first effect of charity is joy in the goodness of God. But this joy can only live through the union of man’s will with God in charity. And charity demands that man keep all the commandments. Charity demands a fellowship in good between God and man. When the effort to live in this fellowship in good begins to appear too difficult to man he begins to be sorrowful about the infinite goodness of God. This sorrow weighs down the spirit of man and leads him to neglect good. This sorrow is the sin of sloth, sorrow about the goodness of God. Sloth is a capital sin. It leads men into other sins. To avoid the sorrow or weariness of spirit which is sloth men will turn from God to the sinful pleasures of the world.

When a man falls victim to sloth and is sorrowful because of the goodness of God it is only natural that he will begin to be grieved also at the manifestation of the goodness of God in other men. He will resent good men simply because they are good. This resentment is envy, hatred of someone else’s good. Since the love of our neighbor flows from our love of God, it is natural that when we cease to love God’s goodness, we will also begin to hate the goodness of men. Envy, like sloth, is a capital sin. It will lead men to commit other sins to destroy the goodness of their neighbors.

When a man’s heart is filled with sloth and envy the interior peace of his soul which was the effect of charity is destroyed. The loss of the interior peace leads to the destruction of the peace of society. When a man’s heart is no longer centered in God, then his life loses all proper direction. When the love of God is gone he has nothing left but the love of himself. When a man loves himself without loving God then he can brook no opposition to his own judgment or arbitrary will. He can tolerate goodness in no one else. He will even, by the sin of scandal, by his own words and example, lead other men into sin. He must disagree with all men. He must dispute with them, separate himself from them, quarrel with them, go to war with them, set the whole of the community at war with itself.

Wherever the goodness of God is most manifest, there will the heart of the man who no longer loves God be most energetic in sowing the seeds of discord, contentiousness, strife and war. That is why religion and the true Church of God are so viciously attacked in the world today. Those who do not love God are driven by sloth and envy to attack God’s tabernacle on earth.

Fr. Walter Farrell and Fr. Martin Healy, My Way of Life, Pocket Edition of St. Thomas

Atheists are really anti-theists. They oppose the God who is God with an idol of their own making.

No atheist chooses merely to deny God. For the atheist’s spiritual posture against God is at the same time his posture in preference for some other Being above God. As he dismisses the true God he is welcoming his New God. Why must this be so? Because every personal commitment of man presupposes, deep in the metaphysical core of his being, a hunger for being as truth and goodness. Man is intrinsically burdened with an incurable hunger for transcendence. If being abhors a vacuum, the vacuum it most violently shrinks from is the total absence of Infinite Being. And history demonstrates that man is inconsolable without the True God.

Fr. Vincent Miceli, S.J., The Gods of Atheism

‘When men choose not to believe in God, they do not thereafter believe in nothing, they believe in anything.’

There are men who will ruin themselves and ruin their civilization if they may ruin also this old fantastic tale (of the Catholic faith). This is the last and most astounding fact about this faith; that its enemies will use any weapon against it, the sword that cuts their own fingers, and the firebrands that burn their own homes. … (The atheist fanatic) sacrifices the very existence of humanity to the non-existence of God. He offers his victims not to the altar, but merely to assert the idleness of the altar and the emptiness of the throne. He is ready to ruin even that primary ethic by which all things live, for his strange and eternal vengeance upon some one who (he affirms) never lived at all.

G. K. Chesterton, Orthodoxy

Charity is a virtue. This means that it is a power to act. Now the act of charity is love. To be charitable is to love. The love of charity is more than good will. To love is to achieve a union of affection. When two people are in love they have a unity of affection. They love one another, they love what each loves. The love of charity in act attains God immediately and other things as God loves them. When a man loves God, he loves God first and then the things that God loves. He loves God completely. He loves all that God is and all that God loves. In addition he loves God as much as he can. In the love of God when it is perfect, there are no reservations. Man loves God to the fullest extent of his capacity…. The interior effects of charity are joy, peace and mercy in the individual. The exterior effects are beneficence, almsgiving and fraternal correction. … The corporal works of mercy are: to feed the hungry, to give drink to the thirsty, to clothe the naked to harbor the harbourless, to visit the sick, to ransom the captive, to bury the dead. The spiritual works of mercy are: to instruct the ignorant, to counsel the doubtful, to comfort the sorrowful, to reprove the sinner, to forgive injuries, to bear with those who are in trouble and annoy us, and to pray for all.

Fr. Walter Farrell and Fr. Martin Healy, My Way of Life, Pocket Edition of St. Thomas

Confidence in God is grounded in His Goodness

“Cultivate a great desire to be firmly rooted in the sublime virtue of confidence. Do not fear, but be courageous in serving and loving our Most Adorable and Amiable Jesus, with great perfection and holiness. Undertake courageously great tasks for His glory, in proportion to the power and grace He will give you for this end. Even though you can do nothing of yourself, you can do all things in Him and His help will never fail you, if you have confidence in His goodness. Place your entire physical and spiritual welfare in His hands. Abandon to the paternal solicitude of His Divine Providence every care for your health, reputation, property and business, for those near to you, for your past sins, for your soul’s progress in virtue and love of Him, for your life, death, and especially for your salvation and eternity, in a word, all your cares. Rest in the assurance that, in His pure goodness, He will watch with particular tenderness over all your responsibilities and cares and dispose all things for the greatest good.”

St. John Eudes, The Life and Kingdom of Jesus in Christian Souls

SOON TO BE THE EXCLUSIVE HOME FOR THE EVER FLUID BUGNINI TRANSITION MISSAL OF 1962

Maybe the common ground is “does not care for doctrine”?

“A pope (Francis) who does not care for doctrine, who looks at the people, and who has known us in Argentina. And he appreciated our work in Argentina. And that's why he sees us with a good disposition while in the same time he is against conservatism. This is like a contradiction. But I have been able to verify several times that he really does things personally for us.” Bishop Bernard Fellay, SSPX, 2017

A Personal Prelature for SSPX: comment from 2017

Bishop Fellay then commented on a project of Personal Prelature which had been offered to the SSPX in the summer of 2015. As he already said on January 26, 2016, such a canonical structure fits the needs and the actual apostolate and presence of the Society all over the world. He revealed that the written proposal given to the SSPX foresees that prelate should be a bishop. How would the prelate be designated? The Pope would choose amongst the three names presented by the SSPX through its own elections. It is also foreseen, said Bishop Fellay, that other auxiliary bishops would be given to the Society.

Everything that exists now will be recognized all over the world. And the faithful also! They will be in this Prelature with the right to receive the sacraments and teachings from the Society’s priests. It will be also possible to receive religious congregations, as it is in a diocese: Capuchins, Benedictines, Carmelites, and others. This prelature is a Catholic structure which is not under the [authority of the local] bishops. It is autonomous.”

The Angelus, SSPX publication for United States District, 2017

Death of a Catholic Recusant Devoted to St. James the Greater

“In the year of our Lord 1589, Nicholas Tychborne, gentleman of rank, died in the gaol of Winchester. This gentleman, after having suffered multiplied and grievous injuries, together with the spoliation of all his goods, was at length captured by the fraud of his enemies, brought to Winchester and cast into prison. Where, having been detained therein for the profession of the Catholic religion during the space of nine years, he fell ill, seized with a grievous malady, and he sent for a priest who might administer the rites of the Church to him, now approaching the end of his existence.

“The priest did the duties of his office, after which the only wish of the sick man was, that, as he must pay the debt of nature, he might be permitted to survive until the festival of St. James (July 25), for he ardently desired to depart this life on the feast of that saint, under whose guardianship and protection he had lived seventy years. Nor was the wish in vain; for beyond all hope and expectation of both the physicians and his friends, he was preserved for the space of fifteen days—that is, until the feast of St. James, in which, towards night, in the presence of many of his Catholic fellow prisoners, he began more ardently to implore the saint’s assistance. He then commended himself to God, to the Virgin Mother of God, and to all the other princes of heaven, addressing them in the most moving language; and having crossed his hands, with his eyes devoutly lifted up to heaven, he laid in that posture about two hours, sometimes breaking forth into the praises of his Maker, but for the most part quietly meditating within himself, till at length, without any agony or symptom of pain, he most sweetly expired.

“After his death no small contention arose between Cooper, the superintendent of Winchester (i.e., the Protestant bishop) and the Catholics and his other friends, for he would not grant them a place of interment in any church or cemetery; declaring that his conscience would not permit him to allow a Papist to be buried in any of his churches or cemeteries. To this the Catholics answered that the churches had been built, not by them [the Protestants] but by men of their [Catholic] religion, and by these the cemeteries were consecrated, and that therefore it was very unjust to deny them the right of sepulture in those places which Catholics had formerly erected at their own expense for this very purpose. But this argument, though indeed most powerful, availed nothing with him. They therefore, knowing his power and authority, which was very great in the city, and struck, at the same time, with the novelty of the affair, continued for a long time in painful suspense, uncertain how to proceed.

“At length an old man came forth and said the following: ‘The affair is, indeed, one of the very greatest difficulty, but if you follow my advice, we shall do what seems easier than was first intended to be done, and of which the Protestants have not the slightest suspicion. You know that upon a hill, about a mile distant from this city, is a place on which there was formerly a chapel dedicated to St. James, the vestiges of which still remain, and from which the hill itself has borrowed its name. I remember as a boy seeing several persons there buried; even there let us take this good man, especially as in the very agony of his death we beheld him particularly recommending himself to that saint as to his holy patron, to whom also, during his whole life, he was singularly devout, and actually died on his festival day, all of which seems to demand this for him as of right, and necessity itself compels.’

“The advice of the old man was adopted and put into execution, and the bones of the good gentleman now rest on the summit of that high and most beautiful hill, in the very place where formerly existed a celebrated chapel dedicated to St. James, but which, not many years ago, the heretics, as is their custom, pulled down and completely demolished.”

I need only add that from that date, 1589, to the present, the Catholics have always retained possession of the ancient cemetery of St. James. It is the Catholic cemetery of Winchester, and in its holy ground repose the bodies of many confessors for the Faith in that neighbourhood.

Mr. F. J. Baigent, recounted by Cardinal Francis Aidan Gasquet, The Last Abbot of Glastonbury, and Other Essays (1908)

Remember in your charity the:

Remember the welfare of our expectant mothers: Flavia McDonald,

Teresa Gonyea, for her conversion and health, is the petition of her grandmother, Patricia McLaughlin,

Nolan Moran, a three year old diagnosed with brain tumor, and his family,

For the health of Sonia Kolinsky,

Jackie Dougherty asks our prayers for her brother who is gravely ill, John Lee,

Rose Bradley asks our prayers for the health and spiritual welfare of her granddaughter, Meg Bradley,

Timothy & Crisara, a couple from Maryland have requested our prayers for their spiritual welfare,

Roger & Mandy Owen Family, for their welfare is the request of Monica Bandlow,

Celine Pilegaard, the seven year old daughter of Cynthia Pilegaard, for her recovery from burn injuries,

Rafaela de Saravia, for her health and welfare,

Mary Mufide, requests our prayers for her family,

Rosemary Bradley, who is in failing health, for her welfare,

Abbe Damien Dutertre, traditional Catholic priest arrested by Montreal police while offering Mass,

Francis (Frank) X. McLaughlin, for the recovery of his health from a serious work injury,

Nicholas Pell, for his health and spiritual welfare is the petition of Camilla Meizer,

Mary Kaye Petr, her health and welfare is petitioned by Camilla Meizer,

The welfare of Excellency Archbishop Carlo Maria Viganò,

The welfare of Rev. Fr. Martin Skierka, who produces the traditional Ordo in the U.S.,

For the health and welfare of Katie Wess, John Gentry, Vincent Bands, Todd Chairs, Susan Healy and James O’Gentry is the petition of Camilia,

Marieann Reuter, recovery of her health, Kathy Kepner, for her health, Shane Cox, for his health, requests of Philip Thees,

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 Donaghy, 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 and he family members, living and deceased,

Mary and Bill Glatz, the welfare of their family,

Barbara Harmon, who is 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 Robert Kolinsky and his family, and the Sorace family,

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,

Joyce Laughman and Robert Twist, for their conversions,

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 Rene McFarland, Lori Kerr, Cary Shipman and family, David Bash, Crystal and family, Larry Reinhart, Costanzo Family, Kathy Scullen, Marilyn Bryant, Vicki Trahern and Time Roe 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,

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 welfare of Dan & Polly Weand, the conversion of Sophia Herman, Tony Rosky, the welfare Nancy Erdeck, the wife of the late Deacon Erdeck, and the welfare of Frank D’Agustino who is ill, and his brother, Thomas Thees, John Calasanctis, Tony Rosky, James Parvenski and Kathleen Gorry.

Pray for the Repose of the Souls:

Rose Bradley, a member of Ss. Peter & Paul, died July 14,

Patricia Ellias, died June 1, recently returned to the Church died with the sacraments and wearing the brown scapular,

Joan Devlin, the sister-in-law of Rose Bradley, died May 18,

William Muligan, died April 29, two days after receiving the last sacraments,

Robert Petti, died March 19, the day after receiving the last sacraments,

Mark McDonald, the father of Kyle, who died December 26,

Perla Otero, died December 2020, Leyla Otero, January 2021, cousins of Claudia Drew,

Mehmet Rende, died December 12, who was the father of Mary Mufide,

Joseph Gravish, died November 26, 100 year old WWII veteran and daily communicant,

Jerome McAdams, the father of, died November 30,

Rev. James O’Hara, died November 8, requested by Alex Estrada,

Elizabeth Batko, the sacristan at St. John the Baptist in Pottstown for over 40 years, died on First Saturday November 7 wearing the brown scapular,

Fr. Anthony Cekada, a traditional Catholic priest, died September 11,

William Cox, the father of Joseph Cox, who died September 3,

James Larson, Catholic apologists, author of War Against Being publication, died July 6, 2020,

Hutton Gibson, died May 12,

Sr. Regina Cordis, Immaculate Heart of Mary religious for sixty-five years, died May 12,

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,

Roland H. Allard, a friend of the Drew’s, died September 28,

Stephen Cagorski and John Bogda, who both died wearing the brown scapular,

Cecilia LeBow, a most faithful Catholic,

Rose Cuono, died Oct 23,

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 12, 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,

Msgr. Donald Adams, who offered the Indult Mass, died April 1996,

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.

And what is most certain of all, the Pope is not the “rule of faith”!

It is not the magisterium (churchmen teaching by virtue of their grace of state) as such that is the rule of faith, but the definitions of the Magisterium (churchmen teaching by virtue of the Church’s attribute of infallibility) that are the rule.

Fr. Chad Ripperger, The Binding Force of Tradition

“Those who indulge in impurities are wont to hold spiritual things in disgust.”

Msgr. Gerard Van Noort, S.T.D., Dogmatic Theology

The Parable of the Net and the Fishes

Augustine says: ‘Every sinner is permitted to live either that he may be converted or that the just man may be exercised through him” in all virtues. If sinners were not tolerated in the Church of Jesus Christ there would be little chance to practise patience, forbearance, clemency, charity, forgiveness of injuries, zeal, love, etc. In fact, if “the just man falleth seven times,” and if a “man knoweth not whether he be worthy of love or hatred,” there would not be many left in the Church of Christ on earth, if every sinner was excluded. The Church on earth is the Church militant, not triumphant; and as long as the final victory is not gained over all the enemies of salvation, and the measure of the elect not completed, there will always be those who fight nobly and those who are cowards, who sometimes give up the combat for a time, are wounded, even deadly, but restored again to health and vigor by the grace of the holy sacraments and other means which the Church employs to re-establish in the grace of God the poor sinners who still remain within her communion – within the net.

Only when the net shall be filled, and the number of the elect preordained to enjoy eternal happiness shall be complete, then will it be drawn out: “And sitting by the shore they chose out the good into vessels, but the bad they cast forth.” Our Saviour Himself explains this text: “So shall it be at the end of the world. The angels shall go out to separate the wicked from among the just.” Remark here that the commencement will be made with the good and bad fishes in the net that is to say, those who have been not only good men, but also good, practical Christians in the true Church of Christ, shall be chosen into vessels of divine election, whilst the bad Christians, those members of the true Church who were unfaithful to their holy calling and committed sin like the heathen and publican, shall be cast forth as those who never entered the Church of the living God, but lived and died in the sea of sin and unbelief. “Their portion shall be with the unbelievers.” Yes, they “shall cast them into the furnace of fire; there shall be weeping and gnashing of teeth.”

Were this parable only meant for those in the net, whether they be good or bad fishes, our explanation would not be condemned; but it also points out too clearly the unfortunate lot of those who refuse to be caught in the net, in other words, all those who refuse to believe “the Church of the living God, the pillar and ground of truth,” out of which there is no salvation. This apparently severe doctrine of the Catholic Church is loudly censured by those whose disadvantage is concerned. But let them remember that it is not the Church but her Divine Founder who has said: “He that believeth not shall be condemned.” She does not invent or shape her dogmas according to human fancy, but proposes them as she received them from Jesus Christ Himself, as times and circumstances may require. She cannot betray the trust confided to her, nor listen to the advice of those who speak as the revolting Jews of old: “Who say to the seers: See not: and to them that behold: Behold not for us those things. . . . Speak unto us pleasant things, see errors for us.” For “thus saith the Lord God: Woe to them that sew cushions under every elbow, and make pillows for the heads of person of every age, to catch souls. Why lull to sleep troubled consciences on cushions and pillows of new fangled systems and theories that are founded on error, and deliver those who rest on them to eternal death? The Lord God has said: “Behold I declare against your cushions, wherewith you catch flying souls, . . . and I will tear your pillows.’

If mankind could be saved outside of the Church just as well as in it, why was the Church of Jesus Christ established? If there are good fishes outside of the net that are to be chosen into the vessels of divine election as well as those that have been good within it, for what purpose was the net cast into the sea? And if heaven can be attained on easier terms outside of the Church than within it, then the work of Jesus Christ and of his Apostles was altogether unnecessary, and the promises of Him whose word “shall not pass away” false and worthless. From this it is evident that they who condemn this doctrine of the Church condemn the doctrine of Christ; and to do this is to deny alike His holiness, His veracity, and His divinity. Hence, is it not an infinitely great act of charity to arouse souls that are asleep on such cushions and pillows, by warning in time of the danger to which they are exposed if remain voluntarily outside the pale of salvation?

Fr. Joseph Parchensky, S.J., The Church of the Parables and True Spouse of the Suffering Saviour

Pope Francis abrogates Summorum Pontificum

PREDICTION: The end of this Motu Proprio is to terminate all Indult communities and drive their members into the SSPX fold. The SSPX has already been regularized sub rosa. Their guiding lights have already made the JPII ‘Profession of Faith’ and ‘Oath of Fidelity’ which is required to be admitted into the Novus Ordo communion and to hold any office within the Novus Ordo structure. This betrayal has not been shared with its members or with the faithful who attend their Masses. Once the conservatives have been driven into the SSPX fold, the SSPX will then gradually drive them to compromise on every immemorial tradition. The SSPX cannot defend traditional Catholicism because they deny that Dogma is the proximate rule of faith for all faithful Catholics and that our immemorial ecclesiastical traditions are necessary attributes of the faith and not mere matters of Church discipline subject to the free and independent will of the legislator. They have already sworn unconditional obedience to the “authentic magisterium” of Pope Francis and have nothing to offer in opposition to an abuse of authority.

COMMENT: Pope Francis abrogates Summorum Pontificum: Indult crowd in panic. Why? These conservative Catholics would oppose Francis to Benedict and JPII, but only a casual examination of this Motu Proprio and the accompanying letter reveals that Francis is wholly consistent with the intent of his predecessors. This apostolic letter is an act of the “authentic magisterium” of Pope Francis, that is, it is his personal directive based upon his grace of state and has nothing to do with the Magisterium of the Church and divine intervention of the Holy Ghost. This Motu Proprio is just as much an act of his “authentic magisterium” as was his worship of Pachamama, or JPII’s pagan exhibition at Assisi, or Benedict’s “fellowship” in the Jewish synagogue in Rome.

Perhaps this will be a wakeup call to some, but like before, most conservative Catholics will betray the faith under the pretext of ‘obedience.’ We remind them again: ‘We must obey God rather than man.’ For those faithful who keep Dogma as their proximate rule of faith this presents no problem. The faith is the essential sign and cause of unity in the Church. The pope is only secondarily and accidentally the cause and sign of unity in the Church. When the pope falls from the faith, he must be ‘withstood to his face.’

We can rejoice in that this Motu Proprio buries the 1962 Bugnini transitional Missal. It has been on life support for far too long and for pulling the plug we can extend our gratitude to Pope Francis. Every Catholic faithful to the true worship of God will necessarily, in time, embrace the “received and approved” rite of Catholic worship before Bugnini ever laid his filthy Masonic hands on it. As far as the rest of the document, he displays, like his predecessors, an ideological agenda that is remarkable for its ignorance of historical fact and fundamental alienation to Catholic Tradition.

Cardinal Burke offers the correction for two mistranslations in the English publication of the Motu proprio of Pope Francis, “TRADITIONIS CUSTODES.”

Art. 1. The liturgical books promulgated by Saint Paul VI (sic) and Saint John Paul II (sic), in conformity with the decrees of Vatican Council II, are the ~~unique~~ only expression of the lex orandi of the Roman Rite.

Art. 4. Priests ordained after the publication of the present Motu Proprio, who wish to celebrate using the Missale Romanum of 1962, ~~should~~ must submit a formal request to the diocesan Bishop who shall consult the Apostolic See before granting this authorization.

Pope Francis abrogates Summorum Pontificum: Indult crowd in panic.

APOSTOLIC LETTER
ISSUED "MOTU PROPRIO"
BY THE SUPREME PONTIFF

FRANCIS

“TRADITIONIS CUSTODES”

ON THE USE OF THE ROMAN LITURGY PRIOR TO THE REFORM OF 1970

Guardians of the tradition, the bishops in communion with the Bishop of Rome constitute the visible principle and foundation of the unity of their particular Churches.[1] Under the guidance of the Holy Spirit, through the proclamation of the Gospel and by means of the celebration of the Eucharist, they govern the particular Churches entrusted to them.[2]

In order to promote the concord and unity of the Church, with paternal solicitude towards those who in any region adhere to liturgical forms antecedent to the reform willed by the Vatican Council II, my Venerable Predecessors, Saint John Paul II and Benedict XVI, granted and regulated the faculty to use the Roman Missal edited by John XXIII in 1962.[3] In this way they intended “to facilitate the ecclesial communion of those Catholics who feel attached to some earlier liturgical forms” and not to others.[4]

In line with the initiative of my Venerable Predecessor Benedict XVI to invite the bishops to assess the application of the Motu Proprio Summorum Pontificum three years after its publication, the Congregation for the Doctrine of the Faith carried out a detailed consultation of the bishops in 2020. The results have been carefully considered in the light of experience that has matured during these years.

At this time, having considered the wishes expressed by the episcopate and having heard the opinion of the Congregation for the Doctrine of the Faith, I now desire, with this Apostolic Letter, to press on ever more in the constant search for ecclesial communion. Therefore, I have considered it appropriate to establish the following:

Art. 1. The liturgical books promulgated by Saint Paul VI and Saint John Paul II, in conformity with the decrees of Vatican Council II, are the ~~unique~~ only expression of the lex orandi of the Roman Rite.

Art. 2. It belongs to the diocesan bishop, as moderator, promoter, and guardian of the whole liturgical life of the particular Church entrusted to him,[5] to regulate the liturgical celebrations of his diocese.[6] Therefore, it is his exclusive competence to authorize the use of the 1962 Roman Missal in his diocese, according to the guidelines of the Apostolic See.

Art. 3. The bishop of the diocese in which until now there exist one or more groups that celebrate according to the Missal antecedent to the reform of 1970:

§ 1. is to determine that these groups do not deny the validity and the legitimacy of the liturgical reform, dictated by Vatican Council II and the Magisterium of the Supreme Pontiffs;

§ 2. is to designate one or more locations where the faithful adherents of these groups may gather for the eucharistic celebration (not however in the parochial churches and without the erection of new personal parishes);

§ 3. to establish at the designated locations the days on which eucharistic celebrations are permitted using the Roman Missal promulgated by Saint John XXIII in 1962.[7] In these celebrations the readings are proclaimed in the vernacular language, using translations of the Sacred Scripture approved for liturgical use by the respective Episcopal Conferences;

§ 4. to appoint a priest who, as delegate of the bishop, is entrusted with these celebrations and with the pastoral care of these groups of the faithful. This priest should be suited for this responsibility, skilled in the use of the Missale Romanum antecedent to the reform of 1970, possess a knowledge of the Latin language sufficient for a thorough comprehension of the rubrics and liturgical texts, and be animated by a lively pastoral charity and by a sense of ecclesial communion. This priest should have at heart not only the correct celebration of the liturgy, but also the pastoral and spiritual care of the faithful;

§ 5. to proceed suitably to verify that the parishes canonically erected for the benefit of these faithful are effective for their spiritual growth, and to determine whether or not to retain them;

§ 6. to take care not to authorize the establishment of new groups.

Art. 5. Priests who already celebrate according to the Missale Romanum of 1962 should request from the diocesan Bishop the authorization to continue to enjoy this faculty.

Art. 6. Institutes of consecrated life and Societies of apostolic life, erected by the Pontifical Commission Ecclesia Dei, fall under the competence of the Congregation for Institutes of Consecrated Life and Societies for Apostolic Life.

Art. 7. The Congregation for Divine Worship and the Discipline of the Sacraments and the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, for matters of their particular competence, exercise the authority of the Holy See with respect to the observance of these provisions.

Art. 8. Previous norms, instructions, permissions, and customs that do not conform to the provisions of the present Motu Proprio are abrogated.

Everything that I have declared in this Apostolic Letter in the form of Motu Proprio, I order to be observed in all its parts, anything else to the contrary notwithstanding, even if worthy of particular mention, and I establish that it be promulgated by way of publication in “L’Osservatore Romano”, entering immediately in force and, subsequently, that it be published in the official Commentary of the Holy See, Acta Apostolicae Sedis.

Given at Rome, at Saint John Lateran, on 16 July 2021, the liturgical Memorial of Our Lady of Mount Carmel, in the ninth year of Our Pontificate.

FRANCIS

________________________

[1] Cfr Second Vatican Ecumenical Council, Dogmatic Constitution on the Church “Lumen Gentium”, 21 november 1964, n. 23 AAS 57 (1965) 27.

[2] Cfr Second Vatican Ecumenical Council, Dogmatic Constitution on the Church “Lumen Gentium”, 21 november 1964, n. 27: AAS 57 (1965) 32; Second Vatican Ecumenical Council, Decree concerning the pastoral office of bishops in the Church “Christus Dominus”, 28 october 1965, n. 11: AAS 58 (1966) 677-678; Catechism of the Catholic Church, n. 833.

[3] Cfr John Paul II, Apostolic Letter given Motu proprio “Ecclesia Dei”, 2 july 1988: AAS 80 (1988) 1495-1498; Benedict XVI, Apostolic Letter given Motu proprio “Summorum Pontificum”, 7 july 2007: AAS 99 (2007) 777-781; Apostolic Letter given Motu proprio “Ecclesiae unitatem”, 2 july 2009: AAS 101 (2009) 710-711.

[4] John Paul II, Apostolic Letter given Motu proprio “Ecclesia Dei”, 2 july 1988, n. 5: AAS 80 (1988) 1498.

[5] Cfr Second Vatican Ecumenical Council, Costitution on the sacred liturgy “Sacrosanctum Concilium”, 4 december 1963, n. 41: AAS 56 (1964) 111; Caeremoniale Episcoporum, n. 9; Congregation for Divine Worship and the Discipline of the Sacrament, Instruction on certain matters to be observed or to be avoided regarding the Most Holy Eucharist “Redemptionis Sacramentum”, 25 march 2004, nn. 19-25: AAS 96 (2004) 555-557.

[6] Cfr CIC, can. 375, § 1; can. 392.

[7] Cfr Congregation for the Doctrine of the Faith, Decree “Quo magis” approving seven Eucharistic Prefaces for the forma extraordinaria of the Roman Rite, 22 february 2020, and Decree “Cum sanctissima” on the liturgical celebration in honour of Saints in the forma extraordinaria of the Roman Rite, 22 february 2020: L’Osservatore Romano, 26 march 2020, p. 6.

Accompanying Letter

Rome, 16 July 2021

Dear Brothers in the Episcopate,

Just as my Predecessor Benedict XVI did with Summorum Pontificum, I wish to accompany the Motu proprio Traditionis custodes with a letter explaining the motives that prompted my decision. I turn to you with trust and parresia, in the name of that shared “solicitude for the whole Church, that contributes supremely to the good of the Universal Church” as Vatican Council II reminds us.[1]

Most people understand the motives that prompted St. John Paul II and Benedict XVI to allow the use of the Roman Missal, promulgated by St. Pius V and edited by St. John XXIII in 1962, for the Eucharistic Sacrifice. The faculty — granted by the indult of the Congregation for Divine Worship in 1984[2] and confirmed by St. John Paul II in the Motu Proprio Ecclesia Dei in 1988[3] — was above all motivated by the desire to foster the healing of the schism with the movement of Mons. Lefebvre. With the ecclesial intention of restoring the unity of the Church, the Bishops were thus asked to accept with generosity the “just aspirations” of the faithful who requested the use of that Missal.

Many in the Church came to regard this faculty as an opportunity to adopt freely the Roman Missal promulgated by St. Pius V and use it in a manner parallel to the Roman Missal promulgated by St. Paul VI. In order to regulate this situation at the distance of many years, Benedict XVI intervened to address this state of affairs in the Church. Many priests and communities had “used with gratitude the possibility offered by the Motu proprio” of St. John Paul II. Underscoring that this development was not foreseeable in 1988, the Motu proprio Summorum Pontificum of 2007 intended to introduce “a clearer juridical regulation” in this area.[4] In order to allow access to those, including young people, who when “they discover this liturgical form, feel attracted to it and find in it a form, particularly suited to them, to encounter the mystery of the most holy Eucharist”,[5] Benedict XVI declared “the Missal promulgated by St. Pius V and newly edited by Blessed John XXIII, as a extraordinary expression of the same lex orandi”, granting a “more ample possibility for the use of the 1962 Missal”.[6]

In making their decision they were confident that such a provision would not place in doubt one of the key measures of Vatican Council II or minimize in this way its authority: the Motu proprio recognized that, in its own right, “the Missal promulgated by Paul VI is the ordinary expression of the lex orandi of the Catholic Church of the Latin rite”.[7] The recognition of the Missal promulgated by St. Pius V “as an extraordinary expression of the same lex orandi” did not in any way underrate the liturgical reform, but was decreed with the desire to acknowledge the “insistent prayers of these faithful,” allowing them “to celebrate the Sacrifice of the Mass according to the editio typica of the Roman Missal promulgated by Blessed John XXIII in 1962 and never abrogated, as the extraordinary form of the Liturgy of the Church”.[8] It comforted Benedict XVI in his discernment that many desired “to find the form of the sacred Liturgy dear to them,” “clearly accepted the binding character of Vatican Council II and were faithful to the Pope and to the Bishops”.[9] What is more, he declared to be unfounded the fear of division in parish communities, because “the two forms of the use of the Roman Rite would enrich one another”.[10] Thus, he invited the Bishops to set aside their doubts and fears, and to welcome the norms, “attentive that everything would proceed in peace and serenity,” with the promise that “it would be possible to find resolutions” in the event that “serious difficulties came to light” in the implementation of the norms “once the Motu proprio came into effect”.[11]

With the passage of thirteen years, I instructed the Congregation for the Doctrine of the Faith to circulate a questionnaire to the Bishops regarding the implementation of the Motu proprio Summorum Pontificum. The responses reveal a situation that preoccupies and saddens me, and persuades me of the need to intervene. Regrettably, the pastoral objective of my Predecessors, who had intended “to do everything possible to ensure that all those who truly possessed the desire for unity would find it possible to remain in this unity or to rediscover it anew”,[12] has often been seriously disregarded. An opportunity offered by St. John Paul II and, with even greater magnanimity, by Benedict XVI, intended to recover the unity of an ecclesial body with diverse liturgical sensibilities, was exploited to widen the gaps, reinforce the divergences, and encourage disagreements that injure the Church, block her path, and expose her to the peril of division.

At the same time, I am saddened by abuses in the celebration of the liturgy on all sides. In common with Benedict XVI, I deplore the fact that “in many places the prescriptions of the new Missal are not observed in celebration, but indeed come to be interpreted as an authorization for or even a requirement of creativity, which leads to almost unbearable distortions”.[13] But I am nonetheless saddened that the instrumental use of Missale Romanum of 1962 is often characterized by a rejection not only of the liturgical reform, but of the Vatican Council II itself, claiming, with unfounded and unsustainable assertions, that it betrayed the Tradition and the “true Church”. The path of the Church must be seen within the dynamic of Tradition “which originates from the Apostles and progresses in the Church with the assistance of the Holy Spirit” (DV 8). A recent stage of this dynamic was constituted by Vatican Council II where the Catholic episcopate came together to listen and to discern the path for the Church indicated by the Holy Spirit. To doubt the Council is to doubt the intentions of those very Fathers who exercised their collegial power in a solemn manner cum Petro et sub Petro in an ecumenical council,[14] and, in the final analysis, to doubt the Holy Spirit himself who guides the Church.

The objective of the modification of the permission granted by my Predecessors is highlighted by the Second Vatican Council itself. From the vota submitted by the Bishops there emerged a great insistence on the full, conscious and active participation of the whole People of God in the liturgy,[15] along lines already indicated by Pius XII in the encyclical Mediator Dei on the renewal of the liturgy.[16] The constitution Sacrosanctum Concilium confirmed this appeal, by seeking “the renewal and advancement of the liturgy”,[17] and by indicating the principles that should guide the reform.[18] In particular, it established that these principles concerned the Roman Rite, and other legitimate rites where applicable, and asked that “the rites be revised carefully in the light of sound tradition, and that they be given new vigor to meet present-day circumstances and needs”.[19] On the basis of these principles a reform of the liturgy was undertaken, with its highest expression in the Roman Missal, published in editio typica by St. Paul VI[20] and revised by St. John Paul II.[21] It must therefore be maintained that the Roman Rite, adapted many times over the course of the centuries according to the needs of the day, not only be preserved but renewed “in faithful observance of the Tradition”.[22] Whoever wishes to celebrate with devotion according to earlier forms of the liturgy can find in the reformed Roman Missal according to Vatican Council II all the elements of the Roman Rite, in particular the Roman Canon which constitutes one of its more distinctive elements.

A final reason for my decision is this: ever more plain in the words and attitudes of many is the close connection between the choice of celebrations according to the liturgical books prior to Vatican Council II and the rejection of the Church and her institutions in the name of what is called the “true Church.” One is dealing here with comportment that contradicts communion and nurtures the divisive tendency — “I belong to Paul; I belong instead to Apollo; I belong to Cephas; I belong to Christ” — against which the Apostle Paul so vigorously reacted.[23] In defense of the unity of the Body of Christ, I am constrained to revoke the faculty granted by my Predecessors. The distorted use that has been made of this faculty is contrary to the intentions that led to granting the freedom to celebrate the Mass with the Missale Romanum of 1962. Because “liturgical celebrations are not private actions, but celebrations of the Church, which is the sacrament of unity”,[24] they must be carried out in communion with the Church. Vatican Council II, while it reaffirmed the external bonds of incorporation in the Church — the profession of faith, the sacraments, of communion — affirmed with St. Augustine that to remain in the Church not only “with the body” but also “with the heart” is a condition for salvation.[25]

Dear brothers in the Episcopate, Sacrosanctum Concilium explained that the Church, the “sacrament of unity,” is such because it is “the holy People gathered and governed under the authority of the Bishops”.[26] Lumen gentium, while recalling that the Bishop of Rome is “the permanent and visible principle and foundation of the unity both of the bishops and of the multitude of the faithful,” states that you the Bishops are “the visible principle and foundation of the unity of your local Churches, in which and through which exists the one and only Catholic Church”.[27]

Responding to your requests, I take the firm decision to abrogate all the norms, instructions, permissions and customs that precede the present Motu proprio, and declare that the liturgical books promulgated by the saintly Pontiffs Paul VI and John Paul II, in conformity with the decrees of Vatican Council II, constitute the unique expression of the lex orandi of the Roman Rite. I take comfort in this decision from the fact that, after the Council of Trent, St. Pius V also abrogated all the rites that could not claim a proven antiquity, establishing for the whole Latin Church a single Missale Romanum. For four centuries this Missale Romanum, promulgated by St. Pius V was thus the principal expression of the lex orandi of the Roman Rite, and functioned to maintain the unity of the Church. Without denying the dignity and grandeur of this Rite, the Bishops gathered in ecumenical council asked that it be reformed; their intention was that “the faithful would not assist as strangers and silent spectators in the mystery of faith, but, with a full understanding of the rites and prayers, would participate in the sacred action consciously, piously, and actively”.[28] St. Paul VI, recalling that the work of adaptation of the Roman Missal had already been initiated by Pius XII, declared that the revision of the Roman Missal, carried out in the light of ancient liturgical sources, had the goal of permitting the Church to raise up, in the variety of languages, “a single and identical prayer,” that expressed her unity.[29] This unity I intend to re-establish throughout the Church of the Roman Rite.

Vatican Council II, when it described the catholicity of the People of God, recalled that “within the ecclesial communion” there exist the particular Churches which enjoy their proper traditions, without prejudice to the primacy of the Chair of Peter who presides over the universal communion of charity, guarantees the legitimate diversity and together ensures that the particular not only does not injure the universal but above all serves it”.[30] While, in the exercise of my ministry in service of unity, I take the decision to suspend the faculty granted by my Predecessors, I ask you to share with me this burden as a form of participation in the solicitude for the whole Church proper to the Bishops. In the Motu proprio I have desired to affirm that it is up to the Bishop, as moderator, promoter, and guardian of the liturgical life of the Church of which he is the principle of unity, to regulate the liturgical celebrations. It is up to you to authorize in your Churches, as local Ordinaries, the use of the Missale Romanum of 1962, applying the norms of the present Motu proprio. It is up to you to proceed in such a way as to return to a unitary form of celebration, and to determine case by case the reality of the groups which celebrate with this Missale Romanum.

Indications about how to proceed in your dioceses are chiefly dictated by two principles: on the one hand, to provide for the good of those who are rooted in the previous form of celebration and need to return in due time to the Roman Rite promulgated by Saints Paul VI and John Paul II, and, on the other hand, to discontinue the erection of new personal parishes tied more to the desire and wishes of individual priests than to the real need of the “holy People of God.” At the same time, I ask you to be vigilant in ensuring that every liturgy be celebrated with decorum and fidelity to the liturgical books promulgated after Vatican Council II, without the eccentricities that can easily degenerate into abuses. Seminarians and new priests should be formed in the faithful observance of the prescriptions of the Missal and liturgical books, in which is reflected the liturgical reform willed by Vatican Council II.

Upon you I invoke the Spirit of the risen Lord, that he may make you strong and firm in your service to the People of God entrusted to you by the Lord, so that your care and vigilance express communion even in the unity of one, single Rite, in which is preserved the great richness of the Roman liturgical tradition. I pray for you. You pray for me.

FRANCIS

__________________

[1] Cfr. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church “Lumen Gentium”, 21 november 1964, n. 23 AAS 57 (1965) 27.

[2] Cfr. Congregation for Divine Worship, Letter to the Presidents of the Conferences of Bishops “Quattuor abhinc annos”, 3 october 1984: AAS 76 (1984) 1088-1089.

[3] John Paul II, Apostolic Letter given Motu proprio “Ecclesia Dei”, 2 july 1988: AAS 80 (1998) 1495-1498.

[4] Benedict XVI, Letter to the Bishops on the occasion of the publication of the Apostolic Letter “Motu proprio data” Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970, 7 july 2007: AAS 99 (2007) 796.

[5] Benedict XVI, Letter to the Bishops on the occasion of the publication of the Apostolic Letter “Motu proprio data” Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970, 7 july 2007: AAS 99 (2007) 796.

[6] Benedict XVI, Letter to the Bishops on the occasion of the publication of the Apostolic Letter “Motu proprio data” Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970, 7 july 2007: AAS 99 (2007) 797.

[7] Benedict XVI, Apostolic Letter given Motu proprio “Summorum Pontificum”, 7 july 2007: AAS 99 (2007) 779.

[8] Benedict XVI, Apostolic Letter given Motu proprio “Summorum Pontificum”, 7 july 2007: AAS 99 (2007) 779.

[9] Benedict XVI, Letter to the Bishops on the occasion of the publication of the Apostolic Letter “Motu proprio data” Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970, 7 july 2007: AAS 99 (2007) 796.

[10] Benedict XVI, Letter to the Bishops on the occasion of the publication of the Apostolic Letter “Motu proprio data” Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970, 7 july 2007: AAS 99 (2007) 797.

[11] Benedict XVI, Letter to the Bishops on the occasion of the publication of the Apostolic Letter “Motu proprio data” Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970, 7 july 2007: AAS 99 (2007) 798.

[12] Benedict XVI, Letter to the Bishops on the occasion of the publication of the Apostolic Letter “Motu proprio data” Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970, 7 july 2007: AAS 99 (2007) 797-798.

[13] Benedict XVI, Letter to the Bishops on the occasion of the publication of the Apostolic Letter “Motu proprio data” Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970, 7 july 2007: AAS 99 (2007) 796.

[14] Cfr. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church “Lumen Gentium”, 21 november 1964, n. 23: AAS 57 (1965) 27.

[15] Cfr. Acta et Documenta Concilio Oecumenico Vaticano II apparando, Series I, Volumen II, 1960.

[16] Pius XII, Encyclical on the sacred liturgy “Mediator Dei”, 20 november 1947: AAS 39 (1949) 521-595.

[17] Cfr. Second Vatican Ecumenical Council, Costitution on the sacred liturgy “Sacrosanctum Concilium”, 4 december 1963, nn. 1, 14: AAS 56 (1964) 97.104.

[18] Cfr. Second Vatican Ecumenical Council, Costitution on the sacred liturgy “Sacrosanctum Concilium”, 4 december 1963, n. 3: AAS 56 (1964) 98.

[19] Cfr. Second Vatican Ecumenical Council, Costitution on the sacred liturgy “Sacrosanctum Concilium”, 4 december 1963, n. 4: AAS 56 (1964) 98.

[20] Missale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli PP. VI promulgatum, editio typica, 1970.

[21] Missale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli PP. VI promulgatum Ioannis Pauli PP. II cura recognitum, editio typica altera, 1975; editio typica tertia, 2002; (reimpressio emendata 2008).

[22] Cfr. Second Vatican Ecumenical Council, Costitution on the sacred liturgy “Sacrosanctum Concilium”, 4 december 1963, n. 3: AAS 56 (1964) 98.

[23] 1 Cor 1,12-13.

[24] Cfr. Second Vatican Ecumenical Council, Costitution on the sacred liturgy “Sacrosanctum Concilium”, 4 december 1963, n. 26: AAS 56 (1964) 107.

[25] Cfr. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church “Lumen Gentium”, 21 november 1964, n. 14: AAS 57 (1965) 19.

[26] Cfr. Second Vatican Ecumenical Council, Costitution on the sacred liturgy “Sacrosanctum Concilium”, 4 december 1963, n. 6: AAS 56 (1964) 100.

[27] Cfr. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church “Lumen Gentium”, 21 november 1964, n. 23: AAS 57 (1965) 27.

[28] Cfr. Second Vatican Ecumenical Council, Costitution on the sacred liturgy “Sacrosanctum Concilium”, 4 december 1963, n. 48: AAS 56 (1964) 113.

[29] Paul VI, Apostolic Constitution “Missale Romanum” on new Roman Missal, 3 april 1969, AAS 61 (1969) 222.

[30] Cfr. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church “Lumen Gentium”, 21 november 1964, n. 13: AAS 57 (1965) 18.

***

And now, a reaction posted by the voice of Conservative Catholicism that has done less the nothing to defend the faith and preserve the immemorial traditions of the Catholic Church.

RORATE: Our comment?

The attack on Summorum is the strongest rebuke any Pontiff has done to any predecessor in living memory. Shocking, and terrifying. Francis HATES US. Francis HATES Tradition. Francis HATES all that is good and beautiful.

Francis HATES the Catholicism practiced by his mother and grandmother. Francis by this action shows himself to be the most prominent Anti-Christical (in the sense of AGAINST JESUS CHRIST) figure for this age.

***

We were also asked if this is "huge". Yes, it is huge.

It is the most stinging rebuke by a Pope against his predecessor in living memory -- there has never been anything like it. Remember that the document itself is just 14 years old, and that Benedict XVI is still alive.

Legally, it's a complete mess. Benedict had made clear in Summorum that it is basically impossible for an ancient rite to be simply abolished. Paul VI had never truly abolished it, it was implied, because he could not do it. And the commission of cardinals that advised John Paul II had basically said the same.

Now, in the article 1 of his document, Francis basically abolishes it.

You will forgive if Traditional Catholics who withstood much more difficult times under Paul VI are skeptical. Basically, what we believe is that Francis IS NOT ENTITLED TO DO what he has just done. And our inexorable growth will eventually force a future pope to do to Francis what Francis THINKS he has done to Benedict: the impossible abolition of something that has refused to die even under the direst of circumstances.

In practical terms, it will mean little in the beginning, but much more in the years ahead. It will probably lead to a considerable strengthening in the long term of the Society of Saint Pius X and its position.

***

FRANCIS WILL DIE, THE LATIN MASS WILL LIVE FOREVER

God, who is the perfect and infinite intelligence—that is, the infinite and perfect reason—created man to His own likeness, and gave him a reasonable intelligence, like His own. As the face in the mirror answers to the face of the beholder, so the intelligence of man answers to the intelligence of God. It is His own likeness. What, then, is the revelation of faith, but the illumination of the Divine reason poured out upon the reason of man? The revelation of faith is no discovery which the reason of man has made for himself by induction, or by deduction, or by analysis, or by synthesis, or by logical process, or by experimental chemistry. The revelation of faith is a discovery of itself by the Divine Reason, the unveiling of the Divine Intelligence, and the illumination flowing from it cast upon the intelligence of man; and if so, I would ask, how can there be variance or discord? How can the illumination of the faith diminish the stature of the human reason? How can its rights be interfered with? How can its prerogatives be violated? Is not the truth the very reverse of all this? Is it not the fact that the human reason is perfected and elevated above itself by the illumination of faith?

Cardinal Henry Edward Manning, The Revolt of the Intelligence Against God

As time goes by, there are fewer and fewer Novus Ordo Catholics every year!

St. John himself, the Apostle of love, who seems in his Gospel to have revealed the secrets of the Sacred Heart of Jesus, and who never ceased to impress upon the memory of his disciples the new commandment “to love one another,” nevertheless strictly forbade any intercourse with those who professed a mutilated and corrupt form of Christ’s teaching: “If any man come to you, and bring not this doctrine, receive him not into the house, nor say to him, God speed you” (II John 1:10). Therefore, since the foundation of charity is faith pure and inviolate, it is chiefly by the bond of one faith that the disciples of Christ are to be united. A federation of Christians, the, is inconceivable in which each member retains his own opinions and private judgment in matters of faith, even though they differ from opinions of all the rest. How can men with opposite convictions belong to one and the same federation of the faithful: those who accept sacred Tradition as a source of revelation and those who reject it; those who recognize as divinely constituted the hierarchy of bishops, priests and ministers in the Church, and those who regard it as gradually introduced to suit the conditions of the time; those who adore Christ really present in the Most Holy Eucharist through that wonderful conversion of the bread and wine, Transubstantiation, and those who assert that the body of Christ is there only by faith or by the signification and virtue of the Sacrament; those who in the Eucharist recognize both Sacrament and Sacrifice, and those who say that it is nothing more than the memorial of the Lord’s Supper; those who think it right and useful to pray to the Saints reigning with Christ, especially to Mary the Mother of God, and to venerate their images, and those who refuse such veneration as derogatory to the honor due Jesus Christ, “the one mediator of God and men” (I Tim 2:5).

Pope Pius XI, Mortalium Animos

“The virtue of fortitude protects a person from loving his life so much that he loses it.”

Josef Pieper, A Brief Reader on the Virtues of the Human Heart

“Prayer draws its merits from charity; but its imperative efficacy comes from faith and confidence.”

St. Thomas

“Only take heed to yourself and guard your soul diligently.” (Deut 4:9)

“It is a sin to believe there is salvation outside the Catholic Church!”

Blessed Pope Pius IX

PREVIOUS BULLETIN POSTS BELOW THAT REMAIN TIMELY:

The Providence of God is unfailing!

“If you wish to be a Catholic, do not venture to believe, to say, or to teach that they whom the Lord has predestinated for baptism can be snatched away from his predestination, or die before that has been accomplished in them which the Almighty has predestined. There is in such a dogma more power than I can tell assigned to chances in opposition to the power of God, by the occurrence of which casualties that which He has predestinated is not permitted to come to pass. It is hardly necessary to spend time or earnest words in cautioning the man who takes up with this error against the absolute vortex of confusion into which it will absorb him, when I shall sufficiently meet the case if I briefly warn the prudent man who is ready to receive correction against the threatening mischief.”

St. Augustine, On the Soul and Its Origin, 3, 13

Aberosexual Clerics may be the Novus Ordo Norm

John Vennari: According to a news report, a Catholic attorney in Florida recently said, “The good priests who keep in contact with me say that 70 percent of the U.S. bishops are homosexual.” That statement would have shocked many Catholics, but I am sure it did not shock you.

Randy Engel: No. The existence of a large and dominant homosexual contingent in the American hierarchy and within the United States Conference of Catholic Bishops (formerly the National Conference of Catholic Bishops/United States Catholic Conference) in Washington, D.C. is one of the dominant themes of my book.
The rise of this phenomenon, that is, the emergence of a large number of homosexual cardinals and bishops in AmChurch (American Church), has been a gradual process covering more than 100 years and closely parallels the rise of the secular Homosexual Movement in the United States and abroad. It is the presence of the Homosexual Collective within Am-Church’s hierarchy that has made possible the wholesale homosexual colonization of many dioceses in the United States, and the subsequent cover-up of clerical sexual abuse cases by the American hierarchy with the co-operation of the Holy See. When shepherds turn into wolves, not only are seminarians, priests and religious under their care at risk, but their flock as well.

John Vennari: Is there a difference between the Homosexual Collective within the Church and the secular Homosexual Collective?

Randy Engel: Generally speaking, no. Catholic homosexual clergy and religious toe the secular party line. They use the same language, promote the same rhetoric and advance the same political agenda. This becomes startling clear in the chapter devoted to the so-called Catholic pro-homosexual organization New Ways Ministry.
I think there are many Catholics who think that a self declared “gay” bishop, priest or religious doesn’t behave like other homosexuals, that is, he’s not into sodomy, porn, drugs, or sexual seduction, etc., but this is just wishful thinking. The odds are that he is.

Catholic Family News, excerpt of interview of Mrs. Randy Engel, author of The Rite of Sodomy, Homosexuality, Satanism, and the Roman Catholic Church, interview published in April 2011

Comments from those who have read the Third Secret of Fatima:

Ø “I cannot say anything of what I learned at Fatima concerning the third Secret, but I can say that it has two parts: one concerns the Pope. The other, logically – although I must say nothing – would have to be the continuation of the words: In Portugal, the dogma of the Faith will always be preserved.” [3] [emphasis added] – Joseph Schweigel, S.J., d. 1964 (interrogated Sister Lucia about the Third Secret on behalf of Pope Pius XII on Sept. 2, 1952)[4]

Ø “In the period preceding the great triumph of the Immaculate Heart of Mary, terrible things are to happen. These form the content of the third part of the Secret. What are they? If ‘in Portugal the dogma of the Faith will always be preserved,’ … it can be clearly deduced from this that in other parts of the Church these dogmas are going to become obscure or even lost altogether. Thus it is quite possible that in this intermediate period which is in question (after 1960 and before the triumph of the Immaculate Heart of Mary), the text makes concrete references to the crisis of the Faith of the Church and to the negligence of the pastors themselves.” [5] [emphasis added] – Fr. Joaquin Alonso, C.M.F., d. 1981 (Cleratian priest and official Fatima archivist for over sixteen years; had unparalleled access to Sister Lucia)

Ø “The Secret of Fatima speaks neither of atomic bombs, nor nuclear warheads, nor Pershing missiles, nor SS-20’s. Its content concerns only our faith. To identify the Secret with catastrophic announcements or with a nuclear holocaust is to deform the meaning of the message. The loss of faith of a continent is worse than the annihilation of a nation; and it is true that faith is continually diminishing in Europe.” [6] [emphasis added] – Bishop Alberto Cosme do Amaral, d. 2005 (former bishop of Fatima-Leiria; remarks made in Vienna, Austria on Sept. 10, 1984)

Ø “It [the Third Secret] has nothing to do with Gorbachev. The Blessed Virgin was alerting us against apostasy in the Church.” [emphasis added] – Cardinal Silvio Oddi, d. 2001 (Vatican diplomat and personal friend of Pope John XXIII, from whom he knew certain details concerning the Third Secret) [7]

Ø “In the Third Secret it is foretold, among other things, that the great apostasy in the Church will begin at the top.” [emphasis added] – Cardinal Mario Luigi Ciappi, O.P., d. 1996 (personal theologian to Popes John XXIII-John Paul II) [8]

Frère Michel de la Sainte Trinité, The Whole Truth about Fatima, [2], Volume 3.

Posted by OnePeterFive

Vatican-backed interfaith comples to open in 2022”

LifeSiteNews | June 17, 2021

“The ‘Abrahamic Family House,’ a juxtaposition of three places of worship on Saadiyat Island in Abu Dhabi – one Muslim, one Jewish and one Christian – will open in 2022, according to a release from Higher Committee of Human Fraternity echoed by the Abu Dhabi Government Media Office and by Vatican News, the Vatican’s own media service run by the Dicastery for Communication.

The ‘Abrahamic Family House’ is an architectural complex in which the three so-called ‘Abrahamic’ religions, or (abusively), the ‘religions of the Book’ born of God’s promise to Abraham, are presented side by side in places of worship of equal proportions, set in a triangle around a ‘common ground,’ a garden where believers can meet and enter into ‘dialogue’ with each other.

The projected interfaith complex presents itself as an embodiment of the Abu Dhabi Document on Human Fraternity signed by Pope Francis and Imam Al-Tayeb of the Sunni Al-Azhar University of Cairo, and the ‘Higher Committee for Human Fraternity’ to which the joint declaration gave birth, and has been ‘endorsed’ and is being ‘closely followed’ both by Pope Francis and the Grand Imam.

Together with photos of the construction site, which show the foundations of the three religious buildings while one of them appears to be nearing completion, the release revealed the names officially chosen for the three religious buildings.”

Abp. Viganò rebukes pro-LGBT Cardinals Cupich, Gregory, Tobin: They’re ‘unworthy to celebrate’ Mass

'It is a suicidal gesture in which the leaders of the Church surrender unconditionally to the antichristic ideology of globalism and hand over the entire flock of Christ as a hostage to the Enemy, abdicating their role as Pastors and showing themselves for who they really are: mercenaries and traitors,' the archbishop said.

LifeSiteNews | John-Henry Westen | July 8, 2021– In a new exclusive written interview with LifeSiteNews, former U.S. nuncio Archbishop Carlo Maria Viganò condemns Pope Francis’s recent endorsement of homosexuality-promoting priest Father James Martin.

“It is a suicidal gesture in which the leaders of the Church surrender unconditionally to the antichristic ideology of globalism and hand over the entire flock of Christ as a hostage to the Enemy, abdicating their role as Pastors and showing themselves for who they really are: mercenaries and traitors,” he said.

It is, said Archbishop Viganò, “outrageous towards God, scandalous for the honor of the Church, a matter of grave scandal for the faithful and a desolating abandonment for priests and confessors that a voice can be given to a Jesuit [Fr. James Martin] who bases his personal success not on proper pastoral action seeking the conversion of individual homosexuals with respect to Morality, but on the illusory promise of some change in Catholic doctrine that would legitimize people’s sinful behavior.”

The former Vatican representative to the U.S., who is known internationally for his exposing of the cover up of the abuses of now-ex-Cardinal Theodore McCarrick, shows himself in the interview to be an outstanding teacher of the faith able to reach the simple and the erudite simultaneously with a truth which, while stark, is imbued with charity.

Explaining the teaching of the Church on the touchy subject of homosexuality, Archbishop Viganò said, “The Church, faithful to the teaching of her Head, is Mother and not stepmother: she does not indulge her children’s weaknesses and inclination to sin, but she admonishes them, exhorts them, and punishes them with medicinal sanctions in order to lead every soul to the purpose for which it has been created, that is, eternal beatitude.”

“It is necessary to show, with patient but firm spiritual direction,” he said, “that every human being has a supernatural destiny and a path of suffering and sacrifices that temper him and make him worthy of his eternal reward. There is no Resurrection without Calvary, no victory without a fight!”

“This is true,” he added, “for every soul redeemed by Our Lord: both the married person and the celibate, the priest and the layperson, the man and the woman, the child and the elder.”

“The battle against one’s own nature corrupted by Original Sin unites us all: the one who manages money must fight against the temptation to steal, the one who is married must fight against the temptation to betray his or her spouse, the one who lives in chastity must fight against temptations against purity, the one who eats nice food must fight against the temptation to gluttony, and the one who is exposed to public applause must fight against the temptation to pride.”

“Thus, with humility and trust in the Grace of God, and having recourse to the intercession of the Immaculate Virgin, every person whom the Lord puts to the test – even in the painful situation of homosexuality – must understand that it is in the battle against sin that one conquers one’s place in eternity.”

And while his words for those struggling with tendencies to sin were clear, firm, and loving, his commentary on the shepherds who would mislead the sheep was severe.

Viganò praised pastors who in charity use discipline to call wayward Catholics back to the truth by refusing them Holy Communion: “Pastors who are faithful to the mandate conferred on them by Our Lord not only recognize their situation of public sin but also do not wish to aggravate it with the profanation of the Blessed Sacrament,” he said.

However, he said, those prelates who advocate the opposite, “like Cupich, Tobin, Gregory, and their followers” are “even more rebellious” than the pro-abortion politicians that they grant Holy Communion and are themselves “unworthy of celebrating the Sacred Mysteries.”

With the treat of the abrogation of Summorum Pontificum, Neo-Traditionalists are all stirred up. They have professed their ‘faith’ in the inerrancy of Vatican II and their faith that the Novus Ordo and the traditional Roman rite are but one and the same liturgy in two grossly divergent forms in return for the Indult, and then grant of legal privilege, to worship according to the immemorial traditions of the Church, which they hold as simple accidents of the faith subject to the arbitrary will of the legislator. These crumbs that have fallen from the table of Benedict/Ratzinger can be swept away without fear because, it is a fact of law, that what is accepted as a privilege can no longer be claimed as a right.

For several decades now, we have lived in the “Tyranny of the Present.” Tradition is forgotten and, precisely because it is forgotten, our responsibilities for the future are also dismissed. The liturgical experimentation that led to the Novus Ordo was the epitome of Vatican II: it has given the Catholic hierarchy the liturgical-theological basis for their current promotion of the “here and now” as the supreme aim of the Church.

With Summorum Pontificum, the most consequential pontifical legislative act since 1969, Benedict XVI upended this new materialistic logic: by opening the gates of the past, he once again placed the Church on the path of eternity and immortality (sic).
Summorum Pontificum is now under threat, with the survey being conducted whose consequences are uncertain. There was a Church before the present reality, there will be a Church forever: and the Sacred Liturgy she celebrates here, with true Traditional and Apostolic imprint, has always been and should always be, not a reflection of the banality of the moment, but a prefiguration of her immortality as Bride of Christ and her Paschal Feast with the Lord for all Eternity, outside the limitations of our present existence.

Rorate Caeli, July 2020

All law proceeds from the reason and will of the lawgiver; the Divine and natural laws from the reasonable will of God; the human law from the will of man, regulated by reason. Now just as human reason and will, in practical matters, may be made manifest by speech, so may they be made known by deeds: since seemingly a man chooses as good that which he carries into execution. But it is evident that by human speech, law can be both changed and expounded, in so far as it manifests the interior movement and thought of human reason. Wherefore by actions also, especially if they be repeated, so as to make a custom, law can be changed and expounded; and also something can be established which obtains force of law, in so far as by repeated external actions, the inward movement of the will, and concepts of reason are most effectually declared; for when a thing is done again and again, it seems to proceed from a deliberate judgment of reason. Accordingly, custom has the force of a law, abolishes law, and is the interpreter of law.

St. Thomas Aquinas

The Abolition of Summorum Pontificum could come within days or weeks — declarations from Bishops and Cardinals

Rorate Caeli.jpg After faithful of the abolished FSSP mission in Dijon came to complain in front of the Archdiocesan office building, on June 26, Abp. Roland Minnerath came to talk to them and had ominous menacing words.

From Paix Liturgique:

“You will have a new motu proprio in the upcoming days or weeks,” Abp. Minnerath, Archbishop of Dijon, said on June 26 to the faithful of the Traditional Mass who came to display their discontent before the archdiocesan building.

But even before the publication of this text, if it comes to be published, the testimonials on the intentions of the enemies of the previous motu proprio, that of Benedict XVI, grow:

- Cardinal Parolin, the Secretary of State, affirmed thus before a group of Cardinals: “We must put an end to this mass forever!”

- And Abp. Roche, new Prefect of the Congregation for Divine Worship, explained, while laughing, to those responsible for [some] seminaries in Rome and members of the Curia, all English-speaking: “Summorum Pontificum is practically dead! We will give back to the bishops power on this matter, but particularly not to conservative bishops.”

It must be known additionally that Abp. Minnerath, who opened the hostilities against the traditional community of Dijon, is a member of the Congregation for the Doctrine of the Faith [curently in charge of the application of Summorum] and due to this is present every month in Rome, surrounded by the Curial milieux that have prepared the offensive against Summorum Pontificum.

Just insider confirmation to what is common knowledge: Pope Francis, the CEO of the HomoLobby

Francis is the first ever pope to use the word “gay.” He has LGBTQ friends, and he has appointed many LGBTQ friendly and supportive cardinals, archbishops and bishops.... Catholics who reject LGBTQ are “homophobic.”

Fr. James Martin, S.J., Homosexual Jesuit priest sermon at a LGBTQ Novus Ordo celebration

Abp. Viganò issues ‘severe warning’ to Pope Francis in wake of his support for Fr. James Martin

'The one who sits in Rome is surrounded by immoral persons who wink at LGBTQ+ movements and hypocritically simulate a welcome and an inclusivity that betrays their choice of field and their sinful tendencies. There is no more courage; there is no more fidelity to Christ...'

LifeSiteNews | June 29, 2021 – The following text comes from Archbishop Carlo Maria Viganò.

THE WORLD, THE FLESH, AND THE DEVIL

Scitote quoniam Dominus ipse est Deus:
Ipse fecit nos, et non ipsi nos.

Know that the Lord is God:
He made us, and not we ourselves.
Ps 99:3

The enemies of our soul are always the same, and the snares they set for us are always the same. The world, with its seductions; the flesh, corrupted by original sin and inclined to evil; and the Devil, the eternal enemy of our salvation who uses the flesh to besiege us. Two external enemies and one internal one, always ready to make us fall in a moment of distraction, of weakness. These spiritual enemies accompany each one of us from infancy to old age, and all of humanity down the generations and ages.

The allies we can count on to defeat the world, the flesh, and the Devil are the Grace of God, the frequent reception of the Sacraments, the exercise of the Virtues, prayer, penance, the consideration of the Last Things, meditation on the Passion of the Lord, and living in His presence.

In this rebellious and de-Christianized age, in which society not only does not help us in the pursuit of our ultimate goal but actually does everything to drive us away from it, civil authority makes us follow the world, indulge the desires of the flesh, and serve the Enemy of the human race. It is a perverse and perverting authority, which has failed in its duty to rule and govern the social body in order to lead individuals to eternal salvation. On the contrary, it denies eternal salvation, rejects the Divine Author, and adores the Adversary.

It is therefore no wonder if this apostate modernity, in which unlawful action is the norm and vice is offered as an example to be imitated, wants to cancel every trace of God and the Good in society and in individuals, making a hellish pact with the world, the flesh and the devil. This is what we see happening in the brazen promotion of sodomy, the perversion of vice in all of its most abject forms, and in the derision, delegitimization and condemnation of purity, righteousness, and virtue.

But if today our daily struggle against our enemies must also include a titanic effort to fight against the State as well, which we ought to be able to consider our friend but which instead works to corrupt us from an early age, it is painful and tragic to see other traitors and mercenaries join in this siege: wicked Shepherds who abuse the sacred authority that they have received from Our Lord to push us towards damnation, to convince us that what up until yesterday was considered sinful and unworthy of those who have been redeemed by the Blood of Christ has now become licit and good.

The worldly spirit, the enslavement to concupiscence, and – what is even more grave – the refusal to fight against the Evil One have infected a large part of the Hierarchy of the Catholic Church, up to its highest levels, making it the enemy of God, His Law, and our souls. As has happened with civil authority, so also religious authority has abdicated its proper role, disowning the very purpose for which it was willed by Divine Providence.

The novelty of this perversion of authority, which heralds the epochal clash of the End Times, lies precisely in the corruption of the Shepherds and in the fact that the individual members of the faithful, as a flock without a leader, find themselves having to heroically resist an assault on the Citadel on several fronts, in which they have been abandoned by their leaders, who are opening the gates and allowing the enemy hordes to enter in order to exterminate us.

The discussion about the proposed Zan bill, the imposition of LGBTQ+ ideology, and the indoctrination of gender theory in Italy follows a targeted plan organized on the global level, which in many nations has already been brought to completion. Nations in which, even after two centuries of revolutions, the imprint of Catholicism had survived in the social fabric, have now become completely paganized. Rainbow flags fly not only on the front of public institutions but even on the facades of Cathedrals, the balconies of Bishops’ residences, and even inside churches.

In recent times – even only thirty years ago – it was said by some that in order to support a minority of people misled by vice and to defend them from discrimination, the State had to intervene with forms of protection and guarantees of their liberty. In hindsight, this was an unreasonable and illogical statement, because the freedom of the human person consists in adherence of the will to the good to which its nature is ordered and in the pursuit of its material and supernatural purpose. But in the great deception with which the Devil has always tried to entice man, that apparent pretext has seduced many. It seemed that courage was needed to claim the right to vice and sin against the cruel harshness of a “respectable majority” still tied to the precepts of Religion. The Pride of being diverse in a world of equals was claimed, of having the right to a space for vice in a “virtuous world.”

In those years, the Church still raised, perhaps with less conviction but still always faithful to her divine mandate, the voice of the immutable Magisterium to condemn the legitimization of intrinsically disordered behaviors. Attentive to the eternal salvation of souls, she saw what disasters would befall society with the approval of lifestyles totally antithetical to the Natural Law, the Commandments, and the Gospel. The Shepherds knew how to be courageous defenders of the Good, and the Popes were not afraid to become the object of indecorous attacks from those who saw in them the katechon which prevented the definitive corruption of the world and the establishment of the Reign of the Antichrist.

Today that heroic battle – which we have learned is already weakened by an extensive internal corruption of Bishops and priests – seems to no longer make sense, just as the teaching of Sacred Scripture, the Fathers of the Church, and the Roman Pontiffs no longer seems to make sense. The one who sits in Rome is surrounded by immoral persons who wink at LGBTQ+ movements and hypocritically simulate a welcome and an inclusivity that betrays their choice of field and their sinful tendencies. There is no more courage; there is no more fidelity to Christ; and it has reached the point of insinuating that, if Bergoglio was able to change the doctrine on capital punishment – an unheard of and absolutely impossible thing – he will certainly also be able to make sodomy licit in the name of a charity which has nothing Catholic about it and which is repugnant to Divine Revelation.

The blasphemous processions that parade through the streets of the capitals of the world, and which have reached the point of blaspheming and wickedly mocking the Sacrifice of Our Lord in the Holy City consecrated by the blood of the Apostles Peter and Paul, are greeted by the mercenaries of the conciliar sect, which is silent before the sacrilegious blessings of homosexual couples but condemns those who want to remain faithful to the Savior’s teaching as “rigid.” And while the good Bishops and priests are daily confronted with the demolition that comes from above, we see published the enchanting and seductive words written by Bergoglio to James Martin, S.J., in support of a perverse and perverting ideology that offends the Majesty of God and humiliates the mission of the Church and the sacred authority of the Vicar of Christ.

As a Successor of the Apostles and a Teacher of the Faith, in a spirit of true communion with the See of Most Blessed Peter and with the Holy Church of God, I address a severe warning to them, recalling that their authority derives from Jesus Christ, and that it has strength and value only if it remains oriented to the end for which He has constituted it. Let these Shepherds consider the scandals which they cause to the faithful and the simple, and the wounds they inflict on the tormented ecclesial body – scandals and wounds for which they will have to answer to Divine Justice on the day of their Particular Judgment and also before the entire human race on the day of the Universal Judgment.

I exhort the many members of the faithful who are scandalized and bewildered by the apostasy of the Shepherds to multiply their prayers with a supernatural spirit of prayer and penance, imploring the Lord that He may deign to convert the mercenaries, leading them back to Himself and to fidelity to His divine teaching. Let us pray to the Most Pure Mother, the Virgin of Virgins, to inspire sentiments of repentance in the ministers who have been corrupted by sin and impurity, so that they may consider the horror of their sins and the terrible pains that await them: may they take refuge in the Most Holy Wounds of Christ and be purified by the laver of the Blood of the Lamb.

To our brothers seduced by the world, the flesh, and the Devil, I address a heartfelt appeal, so that they may understand that there is no pride in offending God, in knowingly contributing to the torments of His Passion, in perverting one’s own nature and wickedly refusing the salvation that He won from His Father through his Death on the Wood of the Cross. Make your weaknesses an occasion of holiness, a reason for conversion, an opportunity to make the greatness of God shine forth in your lives. Do not allow yourselves to be deceived by an Enemy who today seems to indulge your vices with the sole intention of stealing your souls and damning you for eternity. Be proud, truly proud: not of enslavement to sin and perversion, but of having known how to resist the seductions of the flesh for love of Jesus Christ. Think of your immortal soul, for which the Lord did not hesitate to suffer and die. Pray! Pray to Mary Most Holy, that she may intercede with Her Divine Son, giving you the Grace to resist, to fight, and to conquer. Offer your sufferings, your sacrifices, and your fasting to the Lord in order to obtain that freedom from Evil which the Seducer wants to take away from you by deceit. This will be your true pride, and ours as well.

+ Carlo Maria Viganò, Archbishop

June 29, 2021
SS. Apostolorum Petri et Pauli

Pope calls for an end to ‘intransigent defense of tradition’

In his homily for the feast of Saints Peter and Paul, the Pope appeared to compare ‘rigid’ Catholics to St. Paul’s persecution of the Church

LifeSiteNews | Michael Haynes | VATICAN CITY, June 29, 2021 — In his homily for the feast of Saints Peter and Paul, Pope Francis has once again launched an attack on so-called “rigid” Catholics, seemingly comparing them to the way St. Paul acted before his conversion, claiming that Paul was freed by God from his “rigid and inflexible” religious zeal.

Pope Francis celebrated Mass in the Vatican today — with the largest congregation since the start of COVID-19 restrictions. His homily focused on the concept of freedom, as pertaining to Peter and Paul, and provided an opportunity for another attack on those Catholics he describes as “rigid.”

Both Apostles were described by the Pope as having a “Passover experience,” being set free by God, and thus able to lead lives following Christ.

St. Paul was liberated from “the most oppressive form of slavery, which is slavery to self,” stated the Pope. Not only this, but Paul was “set free from the religious fervour that had made him a zealous defender of his ancestral traditions (cf. Gal 1:14) and a cruel persecutor of Christians.”

Francis alluded to St. Paul’s persecution of the early Church, describing it as a defense of tradition which turned him against God: “Formal religious observance and the intransigent defence of tradition, rather than making him open to the love of God and of his brothers and sisters, had hardened him: he was a fundamentalist.”

“God set him free from this,” declared the Pontiff.

Highlighting the importance of the two great saints of the Church, the Pope stated that they could only “set free the power of the Gospel” because they had already been “set free by their encounter with Christ.”

“Jesus did not judge them or humiliate them,” declared Francis. “Instead, he shared their life with affection and closeness.” However, he continued by noting that Christ in fact “reproached them to make them change.”

Such freedom from “formal religious observance and the intransigent defence of tradition” is something the Pope wished to be extended to the whole Catholic Church.

“We too have been touched by the Lord; we too have been set free. Yet we need to be set free time and time again, for only a free Church is a credible Church.”

Addressing the assembled clergy, the Pope urged them “to be set free from a sense of failure before our occasionally disastrous fishing,” which was an imitation of St. Peter, he claimed.

Pope Francis then launched into what has become a regular attack on the “rigid” Catholics, seeming to suggest that “rigid” Catholics are like St. Paul in his anti-Catholic zeal.

“Like Paul, we are called to be set free from hypocritical outward show, free from the temptation to present ourselves with worldly power rather than with the weakness that makes space for God, free from a religiosity that makes us rigid and inflexible; free from dubious associations with power and from the fear of being misunderstood and attacked.”

Dissident Jesuit-run America Magazine highlighted this aspect of the Pope’s homily, reporting that he had issued a call for the Church to be freed from the “intransigent defence of tradition.”

Nevertheless, it was St. Paul himself who wrote: “Therefore, brethren, stand fast; and hold the traditions which you have learned, whether by word, or by our epistle.” (2 Thessalonians 2:14)

Then, in his letter to Titus, St. Paul stipulated that bishops must faithfully adhere to the doctrine of the Church: “Embracing that faithful word which is according to doctrine, that he may be able to exhort in sound doctrine, and to convince the gainsayers.”

Commenting on the Pope’s interpretation of St. Paul’s theology, popular author Deacon Nick Donnelly wrote:“Pope Bergoglio interprets every page of the Bible through the prism of himself. This is not a St. Paul I recognise, this is Bergoglio Paul.”

Donnelly’s concern was echoed by Eric Sammons, editor-in-chief of Crisis Magazine, who took issue with the Pope’s biblical knowledge: “This sounds like the most fundamentalist Protestant interpretation of St. Paul’s life imaginable. I take that back: even fundamentalist Protestants would cringe at this interpretation.”

Recent attacks against “rigid” Catholics

Pope Francis’ attacks on those he describes as “rigid” have increased in regularity of late, with today’s being the third such attack in as many weeks.

In his general audience last week, the Pope denigrated online preachers he described as “rigid” and who seek “solutions to the crises of today.”

“It is precisely the way of the evil one, of these people who divide, who do not know how to build,” he said.

“Today too there is no shortage of preachers who, especially through the new means of communication, can disturb communities,” continued Pope Francis. “They present themselves not primarily to announce the Gospel of God who loves man in Jesus, Crucified and Risen, but to insist, as true ‘keepers of the truth’ — so they call themselves — on the best way to be Christians.”

Conservative Catholics Get Weak Kneed in the Face of Catholic TRUTH!

The Viganò Case: The Archbishop and His Double

By Dr. Roberto De Mattei; June 21, 2021

The pontificate of Pope Francis is heading into the sunset, as many admit by now, but a sunset can be stormy and no one knows how deep a night will follow it before the dawn finally comes up.

Cardinal Marx’s resignation from the archdiocese of Munich is one of the signs of the gathering storm, but there is another threatening cloud, all the more troubling in that it is brought not by the wind of progressivism, but by the wind of what is called traditionalism. The cloud has the shape, if not the identity, of an illustrious prelate: the Most Reverend Carlo Maria Viganò, titular archbishop of Ulpiana and former apostolic nuncio in the United States. So what is happening?

Archbishop Viganò has distinguished himself in service to the Church, always carried out with generosity and a spirit of dedication. After a brilliant diplomatic career, from 2009 to 2011 he was secretary of the Governorate of Vatican City, making many enemies through the decisiveness with which he acted to rehabilitate the finances of the Holy See. In 2011, Benedict XVI appointed him apostolic nuncio in the United States of America. He performed brilliantly in this position until April 12 of 2016, after he had reached the age of 75, when Pope Francis accepted his resignation. As Archbishop Viganò himself revealed on June 23 of 2013, he was received by the new pontiff and with his customary frankness brought him up to speed on the disastrous situation of part of the clergy in the United States, with particular reference to the case of Cardinal McCarrick.

The pope listened to him but did nothing, and on the contrary allowed the situation to get worse. The Bergoglian pontificate reached the acme of its crisis after the promulgation of the Exhortation Amoris Laetitia of March 19 2016. Archbishop Viganò’s growing concern drew him closer to the Catholics who were showing a spirit of filial resistance toward Pope Francis. Finally, on August 22, 2018, the former nuncio of the United States published a dramatic testimony in which he brought to light the existence of a network of corruption in the Church, calling out those responsible, starting with the highest ecclesiastical authorities. Archbishop Viganò’s revelations were never denied, but on the contrary confirmed by the measures that Pope Francis took against Cardinal McCarrick. Fearing for his safety but also for the sake of discretion Archbishop Viganò withdrew to a secret location where he still resides. Other statements followed the courageous first declaration, from the document Scio cui credidi of September 28, 2018 to the long interview with the Washington Post of June 10, 2019. What characterized these statements was that they were rare and circumscribed in their contents. Archbishop Viganò expressed himself firmly, but only on matters of which he had direct knowledge, with simplicity and nobility of language. This was the basis of his credibility.

In 2020, the year of the pandemic, something unexpectedly changed and a new Archbishop Viganò appeared onstage. When we speak of a “new” Archbishop Viganò, we are naturally not referring to his private persona but to his public identity, as appears from the barrage of statements that he began to publish, starting with the May 8 2020 appeal against the “New World Order.” This appeal did not fail to raise serious doubts in the Catholic world close to him, to the point of driving some of his friends and admirers not to endorse it. The tone of his ever more numerous publications became pompous and sarcastic, and the topics expanded to the fields of theology and liturgy, in which he had always said he had no expertise, stretching even to considerations of geopolitics and the philosophy of history, extraneous to his way of thinking and expressing himself. Two themes dear to the traditionalists, the liturgy and Vatican Council II, became his hobbyhorse, in the context of a philosophy of history dominated by the idea of a “great reset,” which through medical dictatorship and mass vaccination would lead to the extermination of humanity. Pope Francis, generally referred to as “Bergoglio,” would be one of the architects of this plan.

To those who knew him best, or those who had paid close attention to his statements, it was immediately clear that there were discrepancies between Archbishop Viganò’s statements of 2020-2021 and those of 2018-2019. One question keeps growing more insistent: is Archbishop Viganò really the author of the writings of the past year?

At this point a clarification has to be made. Using contributors for one’s own statements does not in itself have anything terrible about it. Popes and heads of state routinely use “ghost writers” who carry out research for them or give literary form to their ideas. Often athletes and performers also turn to journalists when writing their books of impressions or memoirs.

But there are two risks to keep in mind. First of all, someone who signs a text, whether he is the author or not, takes responsibility for it in terms of both the form and the content of the statement, and must be very careful to keep his thought and language from coming across as distorted.

In the second place, someone who acknowledges paternity of a text should give general guidelines so that the writer may act as his arm and not as his mind. It would in fact be dangerous for the “ghost writer” to be the one to determine the line of thought of the text’s signatory. And this can happen when the invisible author overshadows the visible one, on account of greater expertise or power of personality.

An even more dangerous situation would be the creation of such a relationship of dependence that the visible author could no longer do without the invisible one, whose disappearance or desire to push unacceptable content would create for the visible author a dramatic “communication void.”

The question we pose is therefore this: analysis of the language and content of the documents produced by Archbishop Viganò during the years 2020-2021 reveals an author different from that of the years 2018-2019. But if Archbishop Viganò is not the author of his writings, who now is filling in his words, and perhaps even his thoughts?

We would never have opened the case if so many good traditionalists were not presenting as a quasi-magisterium the statements, not of Archbishop Viganò, but of his “double.” A clarification is necessary for the good of the Church and of souls who have in Archbishop Viganò a point of reference, but also for the sake of the prelate who has served the Church so well and could continue to serve it.

Roberto de Mattei

P.S. Archbishop Carlo Maria Viganò has already been informed in private, by several persons, of the existence of this problem, for more than a year now.

Archbishop Viganò’s Response:

Concerning some declarations of Professor Roberto de Mattei which recently appeared at Corrispondenza Romana

“If I have spoken evil, give testimony of the evil; but I have spoken well, why do you strike me? —Jn 18:23

By Archbishop Carlo Maria Viganò

The article The Viganò Case: The Archbishop and His Double, which appeared yesterday at Corrispondenza Romana in both Italian and English, signed by Professor Roberto de Mattei, has been pointed out to me.

I am unable not to express my amazement at the statements that an illustrious Catholic intellectual, hailed as a champion of Tradition and who has not spared the Hierarchy criticism that is at times severe but always carefully considered and just, felt that he had to make in my regard.

In reality, it would have been enough to consult me verbally or by letter in order to dispel his suspicions and feel reassured that all of my writings, declarations, and interviews which I have given are the fruit of a maturation of convictions of which I proudly claim full paternity.

The idea that I have a “double” must be the fruit of some adviser to whom Professor de Mattei has improvidently lent his faith, without realizing that by doing so he has exposed himself to the public refutation of completely unfounded allegations, which also sound, if I may be allowed to say so, not very charitable in my regard.

I am therefore taking the opportunity afforded by his article to deny his impudent and fanciful theses, reassuring those who have the goodness to read me and listen to me that there is no ghost writer, and that by the grace of God I still have full possession of my faculties, I am not manipulated by anyone, and I am absolutely determined to continue my apostolic mission for the salvation of souls.

In other times, de Mattei would have been proud to be at my side in the common battle for Catholic truth, for the defense of the immutable Magisterium and of the venerable Traditional Liturgy against the assaults of the Modernists. He would have probably also been at my side in denouncing the pandemic fraud and the intrinsic immorality of experimental vaccines produced with fetal material derived from abortions.

His recent interventions – published with his own name or under a pseudonym – have demonstrated, not without heartfelt sorrow, that if there is a “double” it must be sought in the recent writings of the Professor; writings that seem to be composed by a dull regime official who is obedient to the mainstream narrative, and not by the sharp mind and genuine faith of the de Mattei I once knew. Quantum mutatus ab illo. [“How much he has changed since that time.”]

+ Carlo Maria Viganò, Archbishop

June 22, 2021

S. Paulini, Episcopi et Confessoris

COMMENT:

Roberto De Matei, despite all his education, knowledge and experience, is just another Conservative Catholic. This means he holds the pope as his proximate rule of faith; he holds that the source and sign of unity in the Church is first and foremost the person of the pope; he regards our immemorial ecclesiastical traditions as mere accidents of the faith and therefore as proper questions of Church discipline subject to the free and independent will of the legislator to do with whatever he pleases. He further believes that obedience to authority will necessarily excuse him from the imputation of guilt for any crime.

Archbishop Viganò has become a true faithful Catholic grounded in Church's immemorial traditions. For him the proximate rule of faith is dogma, that is, divine revelation formally defined by the Magisterium. For Archbishop Viganò the source and sign of unity of the Church is essentially and primarily the faith and only secondarily and accidentally the person of the pope. He now knows that the immemorial ecclesiastical traditions of the Catholic Church are not and have never were merely matters of Church discipline but are necessary attributes of the faith by which alone the faith is known and communicated to others.

While Conservative Catholics applauded Archbishop Viganò when he first exposed the McCarrick homosexual network cover-up scandal, they have become increasingly uncomfortable with his expositions of the heresies of Vatican II and the Bugnini-Montini liturgical revolution and its corruption of true worship. So what can Conservative Catholics do to discredit Archbishop Viganò? The Conservative Catholic is an intellectual and moral dwarf when confronted by Traditional Catholic arguments so they do what they have always done over the last fifty years - resort to calumny.

De Matei believes that the COVID “vaccine,” derived in part from cell lines harvested from tissue taken from a murdered fetus, is morally licit because it is approved by Pope Francis and the Congregation for the Doctrine of the Faith. Archbishop Viganò embraces the Catholic moral truth that it is always illicit to employ evil means to obtain a good end. De Matei like all Conservative Catholics believes that human authority of the Pope can overturn Catholic truth, while Archbishop Viganò holds that all human authority is itself subject to and regulated by Catholic truth. This present conflict between the Conservative Matei and the Traditional Archbishop Viganò exemplifies why the true enemy of Catholic Tradition is not the liberal Catholic or the Modernist Catholic, but Conservative Catholic who will ultimately trample upon truth in the name of authority.

So then De Matei attempts to discredit Archbishop Viganò accusing him of not being the true author of his published letters. The evidence for this conclusion is based upon De Matei's himself and his textual critique of the letters. Archbishop Viganò has directly denied this to De Matei yet De Matei publishes his accusations giving greater weight to his own personal intellectual prowess above the word of Archbishop Viganò. He is publically accusing Archbishop Viganò of being a liar. This shameless act of De Matei is typical of Conservative Catholics. They have no intellectual arguments and can only attack traditional Catholics by slander. There is not a single traditional Catholic over the past fifty years that does not carry the scars from being stabbed in the back countless times by Conservative Catholics.

Let this be clearly understood. The sorry state of the Church today is not due to liberal Catholics or Modernist Catholics doing what they always do. The collapse of the Church since Vatican II is due entirely to cowardly spineless Conservative Catholics who have stood by with their hands in their pockets and done less than nothing to defend Catholic truth while the neo-Iconoclasts have trampled upon the sanctuary of God and destroyed every image of the true faith they could lay their filthy hands on.

Modernists are Deconstructionalists - they deny the intentionality of words and thus destroy the ability of language to convey truth! They are our myodern “sophists.” They attack the revelation of God at its very source.

Plato’s literary activity extended over fifty years, and time and again he asked himself anew: What is it that makes the sophists so dangerous? Toward the end he wrote one more dialogue, the Sophist, in which he added a new element to his answer: “The sophists,” he says, “fabricate a fictitious reality.” That the existential realm of man could be taken over by pseudorealities whose fictitious nature threatens to become indiscernible is truly a depressing thought. And yet this Platonic nightmare, I hold, possesses an alarming contemporary relevance. For the general public is being reduced to a state where people not only are unable to find out about the truth but also become unable even to search for the truth because they are satisfied with deception and trickery that have determined their convictions, satisfied with a fictitious reality created by design through the abuse of language. This, says Plato, is the worst thing that the sophists are capable of wreaking upon mankind by their corruption of the word.

Josef Pieper, Abuse of Language- Abuse of Power, 1974

Abp. Viganò discusses ‘failure’ of Vatican II, Novus Ordo Mass

The next Pope will have to restore all the liturgical books and banish from Catholic churches their unseemly parody, in whose realization notorious modernists and heretics collaborated.

LifeSiteNews | Jun 15, 2021

Excerpt: Abp. Carlo Maria Viganò interviewed by Abbé Claude Barthe

Abbé Claude Barthe: The liturgical reform, which began in 1964 and produced a new missal in 1969, may seem more radical than its programmatic document, the Second Vatican Council’s Constitution on the Sacred Liturgy, Sacrosanctum Concilium. Do you think that Archbishop Bugnini’s Consilium betrayed Vatican II, as some say, or that it developed it, as others suggest?
Archbishop Carlo Maria Viganò: Archbishop Annibale Bugnini was one of the collaborators in the drafting of the Ordo Hebdomadae Sanctae instauratus promulgated during the pontificate of Pius XII. The serious deformations of the new Missal are in nuce [essentially] contained in the rite of Holy Week, demonstrating that the demolition plan had already begun. There is therefore no betrayal of the Council, so much so that none of its architects ever considered the liturgical reform inconsistent with the mens of Sacrosanctum Concilium. A careful study of the genesis of the Ordo Hebdomadae Sanctae instauratus allows us to understand that the innovators’ demands were only partially accepted but were re-proposed with Montini’s Novus Ordo.
However, it must be clearly said that, unlike all the other Ecumenical Councils, this Council deliberately used its authority to sanction a systematic betrayal of faith and morals, pursued through pastoral, disciplinary and liturgical means. The transitional Missals between the 1962 rubrics and the 1970 Editio typica, and the one that immediately followed — the Editio typica altera of 1975 — show how the process was carried out in small steps, accustoming clergy and faithful to the provisional nature of the rite, to continuous innovation, and to the progressive loss of many elements that initially made the Novus Ordo closer to the last Missale Romanum of John XXIII. I am thinking, for example, of the recitation submissa voce of the Roman Canon in Latin, with its sacrificial Offertory and the Veni Sanctificator, which in the course of adaptation led to the recitation of the Roman Canon aloud, with its Talmudic Offertory and the suppression of the invocation of the Holy Spirit.
Those who prepared the conciliar documents to have them approved by the Council Fathers acted with the same malice that the drafters of the liturgical reform adopted, knowing that they would interpret ambiguous texts in a Catholic way, while those who were to disseminate and utilize them would interpret them in every sense except that.
In fact, this concept is confirmed in everyday practice. Have you ever seen a priest who celebrates the Novus Ordo with the altar facing East, entirely in Latin, wearing the fiddleback (Roman) chasuble and distributing Communion at the Communion rail, without this arousing the ire of his Ordinary and confreres, even though, strictly speaking, this way of celebrating would be perfectly legitimate? Those who have tried — certainly in good faith — have been treated worse than those who habitually celebrate the Tridentine Mass. This demonstrates that the continuity hoped for in the Council’s hermeneutic does not exist, and that the break with the pre-conciliar Church is the norm to which one must conform, to the satisfaction of conservatives.
Lastly, I would like to point out that this awareness of the doctrinal incompatibility of the ancient rite with the ideology of Vatican II is claimed by self-styled theologians and progressive intellectuals, for whom the “Extraordinary Form” of the rite can be tolerated as long as the entire theological framework that it implies is not adopted. This is why the liturgy of the Summorum Pontificum communities is tolerated, provided that in preaching and catechesis one is careful not to criticize Vatican II or the new Mass.

[……]

On the method of Restoration:

Archbishop Carlo Maria Viganò: I ask myself: if Paul VI had no problem recklessly abolishing the Tridentine liturgy between one day and the next, replacing it with cobbled-together excerpts from the Book of Common Prayer, and imposing this new rite despite the protests of clergy and laity, why exactly should we today use any more consideration in restoring the ancient Roman Rite to its place of honor, by prohibiting the celebration of the Novus Ordo? Why such delicacy of mind today, and such ruthless iconoclastic fury yesterday? And why this cosmetic surgery, if not to hold together the last conciliatory frill by giving it the appearance of what it did not intend to be?
The next Pope will have to restore all the liturgical books previous to the conciliar reform and banish from Catholic churches its unseemly parody, in whose realization notorious modernists and heretics collaborated.

On the Indultists who betray the faith:

Archbishop Carlo Maria Viganò: I do not believe that Bergoglio has any interest in the liturgy tout court, and a fortiori in the Tridentine liturgy, which is as alien to him and disliked as anything remotely reminiscent of Catholicism. His approach is political: he tolerates the Ecclesia Dei communities because they keep the conservatives out of the parishes, and at the same time he maintains control over them, forcing them to limit their dissent solely to the liturgical level, while ensuring their fidelity to the conciliar ideology……

The canonical position of the Ecclesia Dei communities has always been at risk. Their survival is linked to their at least implicit acceptance of the conciliar doctrine and liturgical reform. Those who do not conform, by criticizing Vatican II or refusing to celebrate or attend the reformed rite, ipso facto put themselves in a position of being expelled. The superiors of these societies of apostolic life themselves end up being the overseers of their clerics, who are strongly advised to refrain from criticism and to give tangible signs of alignment from time to time, for example, by taking part in celebrations in the “Ordinary Form.” Paradoxically, a diocesan parish priest has greater freedom of speech in doctrinal matters than a member of one of these institutes. [….]

Making the celebration of the Catholic Mass “normal”—according to the dictates of the Motu Proprio Summorum Pontificum — without “liturgical reservations” and dedicated spaces, would give the impression that it is really possible for any faithful to attend Mass without any other title of belonging than being a Catholic. On the contrary, this Kafkaesque bureaucratic castle forces all conservatives into an enclosure, obliging them to follow the rules of confinement and to demand nothing more than what the sovereign grace deigns to grant them, almost always with the ill-concealed opposition of the diocesan bishop.
Bergoglio’s actions are now clearly exposed: his latest encyclical theorizes about heterodox doctrines and a scandalous subservience to the dominant ideology, which is profoundly anti-Catholic and anti-human. From this perspective, questions about the liturgical sensitivity of this or that institute seem to me frankly negligible: not because the liturgy is not important, but because once one is willing to remain silent on the doctrinal front, the complex ceremonies of the Pontifical end up being reduced to a manifestation of aestheticism that poses no real danger to the magic circle of Santa Marta.

Modernism vs. Neo-Modernism: What is the Difference?

    The overarching principle of post-conciliar theology is not modernism, properly speaking. Let us get our terms straight.
Modernism is the idea that there are no eternal truths, that truth is the correspondence of the mind with one's lifestyle (adaequatio intellectus et vitae), and that, therefore, old dogmas must be abandoned and new beliefs must arise that meet 'the needs of modern man'. This is a radical denial of the traditional and common sense notion of truth: the correspondence of the mind with reality (adaequatio intellectus et rei), which is the basis of the immutability of Catholic dogma.
    No, the post-conciliar theological principle is neo-modernism, and the theology that is based on it is known as the nouvelle theologie. It is the idea that old dogmas or beliefs must be retained, yet not the traditional 'formulas': dogmas must be expressed and interpreted in a new way in every age so as to meet the 'needs of modern man'. This is still a denial of the traditional and common sense notion of truth as adaequatio intellectus et rei (insofar as it is still an attempt to make the terminology that expresses the faith correspond with our modern lifestyle) and consequently of the immutability of Catholic dogma, yet it is not as radical as modernism. It is more subtle and much more deceptive than modernism because it claims that the faith must be retained; it is only the 'formulas' of faith that must be abandoned--they use the term 'formula' to distinguish the supposedly mutable words of our creeds, dogmas, etc. from their admittedly immutable meanings. Therefore, neo-modernism can effectively slip under the radar of most pre-conciliar condemnations (except Humani Generis, which condemns it directly) insofar as its practitioners claim that their new and unintelligible theological terminology really expresses the same faith of all times. In other words, neo-modernism is supposed to be 'dynamic orthodoxy': supposedly orthodox in meaning, yet always changing in expression to adapt to modern life (cf. Franciscan University of Steubenville's mission statement).
    Take extra ecclesiam nulla salus as a clear example of a dogma that has received a brutal neo-modernist re-interpretation: they claim that the old 'formula' that ”there is no salvation outside the Church” must be abandoned; rather it is more meaningful to modern man to say that salvation is not in, but through, the Church; people who are not in the Church may still be saved through the Church; thus, to them the dogma that “there is no salvation outside the Church” means that there is salvation outside the Church. Hence see Ven. Pope Pius XII condemning those “reduce to a meaningless formula the necessity of belonging to the true Church in order to gain eternal salvation.” (Humani generis 27).

Yet this mentality of reinterpreting everything anew in order to 'meet the needs of the times' is generally tends to be found in different degrees among different post-conciliar sources:

It tends to be (1) rampant in men like De Lubac, Von Balthasar, Congar, etc.: it is the ultimate goal of their writings, teachings, and activities as churchmen. To achieve this end, they employ the technique of 'resourcement', the neo-modernist strategy of fishing for the few dubious, questionable, or idiosyncratic teachings of some Fathers of the Church and other authoritative writers, and gather them into a massive, heterodox theological argument against the traditional understanding of the faith (which they like to relativize by giving it names such as “Counter-Reformation” Theology, “Tridentine” Theology, or “Scholastic” Theology, instead of just admitting that it is Catholic Theology plain and simple). This technique accomplishes three things that go hand-in-hand: (a) offers a refutation of traditional Catholicism, (b) defends an interpretation that meets the needs of modern times, and (c) gives it a semblance of being traditional, because it appears to be based in the Fathers et al. This type of argument is used, for example, by Von Balthasar in his nearly heretical book, Dare We Hope that All Men be Saved? to 'prove', not that Hell does not exist (that is a dogma), but that it is empty. But this technique and its neo-modernistic underpinnings is not only practiced in almost all of these men's writings; it is also defended in theory by many of them, particularly in Von Balthasar's daring little book, Razing the Bastions, where he demonstrates that “Tridentine” theology must be rejected in our times because it is 'boring'.

It also tends to be (2) present in a more moderate way in the non-binding statements by post-conciliar popes, since they themselves were deeply involved in the developing of the nouvelle theologie. Just to give one of a million possible examples, see Pope Benedict's evolutionistic re-interpretation of the Resurrection of Our Lord. Nothing here obviously contradicts the dogma of the Resurrection (it may be interpreted as a simple analogy, even if a bad one, and nothing more), but it is a novelty that can be easily understood as claiming that the Resurrection is part of the natural development of nature (thus giving credence to some of the nouvelle theologie's pet doctrines, such as De Lubac's heterodox notion of the supernatural and De Chardin's pantheistic evolutionism). This happens almost on a daily basis in what comes out of the Vatican, not to mention what comes from local bishops.

And finally, neo-modernism tends to be present (3) mostly implicitly or behind-the-scenes in the Council, the Catechism, etc., even though it seldom comes out more explicitly. Things are done at this level under the pretext of 'aggiornamento', a euphemism for neo-modernism. That is usually all the justification provided since at this authoritative level, there is no need to justify things theologically. Hence, Vatican II and the Catechism are not outright neo-modernistic. Rather, they (like most of post-conciliar doctrine) tend in that direction and/or are inspired by that mentality. In other words, most of the time these documents do not explicitly teach neo-modernist errors (the kind of errors you hear explicitly from neo-modernist theologians and priests). Rather, they are full of dangerous ambiguities: statements that in a technical sense could be interpreted as being in harmony with the traditional faith, but that, in their natural, non-forced, interpretation are heterodox. One clear example of this is Dignitatis humanae, par. 2; entire monographs have been written in order to prove that, despite appearances, this document does not contradict previous teaching. Maybe in fact it ultimately does not, but it is obvious that the prima facie meaning does; otherwise there would be no need to write so many volumes to prove it.
It must be noted that these are general tendencies, and that in some documents (cf. Gaudium et Spes) and every now and then in papal and episcopal statements neo-modernist principles come out more explicitly.

For a more detailed philosophical and theological critique of neo-modernism, and how it is nothing but a re-hashing of modernism, see Garrigou-Lagrange's Where is the New Theology Leading Us? and his The Structure of the Encyclical Humani Generis.

Francisco J. Romero Carrasquillo, Ph.D., Professor of Theology and Philosophy

“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..... An insincere stance of openness to the other, as well as a corporatist attitude, which reserves salvation exclusively to one’s own creed, is destructive of the same creed. In the parable of the Good Samaritan, Jesus explained this to the inquiring lawyer. Love lived in any religion pleases God. ‘Through an exchange of gifts, the Spirit can lead us ever more fully into truth and goodness.’”

Pope Francis approved Abu Dhabi document

COMMENT: “For all the gods of the Gentiles are devils” (Ps. 96:5). Pope Francis is affirming that the worship of idols is “willed by God in His wisdom.” This is blasphemy but not a surprising blasphemy from Francis the Blasphemer. What Pope Francis calls a “corporatist attitude, which reserves salvation exclusively to one's own creed” is the denial of a revealed truth of God that has been dogmatically defined by the Catholic Church on three separate occasions. It is a dogma that there is “no salvation outside the Catholic Church.” The denial of this dogma is heresy by definition and anyone holding this heresy cannot be saved. Furthermore, membership in the Catholic Church also dogmatically requires profession of the true faith and reception of the sacrament of Baptism.

In the parable of the Good Samaritan, Jesus may very well have had in mind a specific Samaritan man who received him as the Messiah through the calling by the Samaritan Woman at the Well. Be that as it may, are good works alone sufficient for salvation? Those that affirm this are Pelagian heretics which is a favorite calumny that Francis mindlessly smears Catholics faithful to tradition. But unlike Francis, who accuses traditional Catholics of Pelagianism without a shred of evidence, our accusations are supported with the bile that flows routinely from Francis' mouth. The recognition of Logos, “which enlighteneth every man that cometh into this world” (John 1:9), leads to the regulation of life according to the natural law and is an essential prerequisite to receiving the truth of the Gospel and the sacrament of Baptism, but of itself, it with all the good works in the world, insufficient for salvation. Jesus' conversation with the Samaritan Woman itself destroys this heretical claim of Francis. According to Francis, the Samaritan Woman could have been saved in her idolatrous and adulterous state.

What every faithful Catholic must know is that the faith is the necessary and sufficient cause of and the sign of unity in the Catholic Church. The pope is only secondarily and accidentally the cause and sign of unity in the Catholic Church. When the pope falls from the faith he is to be opposed to his face as St. Paul did to St. Peter (Galatians 2:11). Those who make the pope their proximate rule of faith will follow Francis in his heresy and eventual apostasy. Those who keep dogma as their proximate rule of faith will save their souls.

Jesus Christ, Highpriest according to the order of Melchisedech, both Priest and King.

It is God Himself who imparts His powers to the priest. No one can and no one may venture to exercise the priestly office, if he has not been chosen and invested therewith by God. “Neither doth any man take the honor (of priesthood) to himself, but he that is called by God, as Aaron was” (Heb. 5, 4). It is self-evident that Christ is a priest, not according to His divine, but according to His human nature; for it is only by acts of His sacred humanity that He can perform the part of mediator and priest. “So Christ also did not glorify Himself that He might be made a highpriest” (Heb. 5, 5), but God has constituted Him a highpriest forever, and that with solemn oath: “The Lord hath sworn, and He will not repent: Thou art a priest forever according to the order of Melchisedech (Ps. 109, 4).

The vocation and selection of Christ for the dignity of highpriest was already contained in the eternal decree of God that His divine Son should redeem the world by means of the Sacrifice of the Cross. His installation into the office of highpriest took place at the first moment of the Incarnation. Namely, as soon as the human nature was created and hypostatically (personally) united to the Eternal Word, the God-Man undertook, in cheerful obedience to the will and decree of His Heavenly Father, the task and mission of offering His precious life on the Cross as a sacrifice for the world, whereby the ancient sacrifices were not only replaced but far surpassed. This is touchingly expressed by St. Paul quoting and explaining the words of the Prophet (Ps. 39, 7-9; Heb. 10, 5-7).

After depicting the impotency and the inadequateness of the priesthood of the Old Law and of its sacrifices, the apostle continues: “Wherefore when Christ cometh into the world (that is, at the first moment of the Incarnation) He saith to God: Sacrifice and oblation (these empty figures of future goods) Thou wouldst not; but a body Thou hast fitted to Me (for sacrifice). Holocausts for sin did not please Thee. Then, said I, behold I come: at the head of the book it is written of Me: that I should do Thy will, O God (by the sacrifice of Myself)!” These words constitute the vow of Christ’s sacrifice, that is, the solemn formula in which He vowed to His Heavenly Father, by the Sacrifice of the Cross “to re-establish all things that are in heaven and on earth” (Eph. 1, 10). Therefore, the Apostle adds: “In this will we were sanctified once for all by the Sacrifice of the Body of Jesus Christ,” that is, by the one offering of His bloody atoning sacrifice, which was of infinite value and merit. Christ has acquired for us all grace and sanctification, in obeying with His human will the Divine will of His Father even to the death of the Cross.

Jesus Christ was infinitely worthy of being clothed and adorned with the most eminent dignity of highpriest. The priest, by his office, is mediator between God and man: it is chiefly by the offering of Sacrifice that he is to glorify God and to reconcile man to Him, and to obtain for man in return the favor and friendship of God, applying to him the fruits and graces of the Sacrifice. To be enabled to exercise, in a perfect manner, the office of mediator, he must also take a medium position, namely, be related and united to God as well as to men, in order to transact the affairs of both properly and successfully. The priest “is ordained for men in all things that appertain to God,” to appease God’s anger and to draw down His blessing upon the earth: therefore, he must be pleasing in the sight of God by being free from sin and by exalted sanctity; but he is also “ordained for men” to care for their salvation, to pray, to labor and to suffer: hence “he is taken from among men, that he may have compassion on them that are ignorant and that err; because he himself is also encompassed with infirmity” (Heb. 5, 1-2). In this twofold relation Christ unites in His person, in the most perfect manner, all that can render the priest acceptable to God and powerful with Him, full of compassion and mercy toward men.

Rev. Nicholas Gihr, The Holy Sacrifice of the Mass: Dogmatically, Liturgically and Ascetically Explained

When Pope Francis teaches that Catholics living in a state of adultery can under certain circumstances receive Holy Communion without repenting of Sin, he overturns the First Principle of Catholic Moral Theology and thus destroys all Morality permitting any and every kind of sin.

St. Thomas lists the following as principles or sources of morality: 1) the moral object, that is, that to which the action tends of its very nature primarily and necessarily; 2) the circumstances of the act; 3) the purpose of the act.

FIRST PRINCIPLE: The primary and essential morality of a human act is derived from the object considered in its moral aspect.

The primary and essential morality of a human act is that which acts as the invariable basis of any additional morality. Now it is the moral object which provides such a foundation. This will be clear from an example. The moral object of adultery is the transgression of another’s marriage rights. This moral object remains the invariable basis of the moral character of the act, no matter what further circumstances or motives accompany the act. It cannot be objected that in human acts the first consideration should be given to the motive rather than to the object of the act. For this motive is either the objective purpose of the act itself which is identical with the moral object, or the subjective purpose (the end of the agent) which presupposes moral goodness or evil in the object.

Rev. Dominic Prummer, O.P., Handbook of Moral Theology

How Far Modern Judaism is identified with Freemasonry

Although the Jewish role in Freemasonry is for many reasons difficult to deal with, some acquaintance with that aspect of the subject is essential for an intelligent grasp of the whole. It is a common belief among Catholics and others that Freemasonry is somehow or other closely associated with modern Judaism. Our present purpose is to discuss how far such a belief is well-founded, and what is the nature of the relations between the two. We may say at once that the available evidence points at least to the following general conclusions: 1) That much of the external trappings of Freemasonry, such as its ritual, its terminology, its legends, etc., are of Jewish origin; 2) that the philosophy or religion of esoteric Freemasonry (that is of the inner circles and controlling power) is practically identical with the doctrines of the Jewish Cabala, which is the religion of philosophy of a certain section of the Jews; 3) that a certain group, probably very few in number, but of immense influence and power, are leading Freemasons; and 4) that a somewhat larger group of very influential Jews pursue the same ends as Freemasons, and use similar means, and are at least in close alliance with them.

Rev. E. Cahill, S.J., Freemasonry and the anti-Christian Movement, 1930.

“Naturalism is more than a heresy: it is pure undiluted anti-christianism. Heresy denies one or more dogmas; Naturalism denies that there are any dogmas or that there can be any. Heresy alters more or less what God has revealed; Naturalism denies the very existence of revelation. It follows that the inevitable law and the obstinate passion of Naturalism is to dethrone Our Lord Jesus Christ and to drive Him from the world. This will be the task of Antichrist and it is Satan's supreme ambition.... The great obstacle to the salvation of the men of our day, a the Vatican I Council points out in the first Constitution of Doctrine, what hurls more people into hell nowadays than at any other epoch, is Rationalism or Naturalism... Naturalism strives with all its might to exclude Our Lord Jesus Christ, Our One Master and Saviour, from the minds of men as well as from the daily lives and habits of peoples, in order to set up the reign of reason or of nature. Now, wherever the breath of Naturalism has passed, the very source of Christian life is dried up. Naturalism means complete sterility in regard to salvation and eternal life.”

Cardinal Pie of Poitiers (1850-1880), considered as principle theologian of the social Kingship of Jesus Christ, his writing were on the night stand of St. Pius X.

COMMENT: Politics is concerned with the organization of life within a community. Liberalism is Naturalism in politics. It begins by denying Original Sin and presupposes natural goodness. It is then faced with the reality of fallen human nature and objective sin for which it is at a loss to comprehend. It consequently is constantly theorizing alternative causes for sin such as racism, sexism, feminism, etc. and proposing legal and social solutions such as communism which necessarily lead to ruin. Yet never to be dismayed, the Liberal always blames the failure of his programs on others who did not follow their plan of action with enough purity, with enough rigor, for sufficient time. Current articles from the Jesuit magazine, America, posted on their web site include: The Devastating Effect of Conversion Therapy on LGBT Catholics; Should Catholic Schools Teach Critical Race Theory?; Father James Martin (homosexual advocate) reviews a new little show called 'Friends.'; What Catholics can do to fight Islamophobia; Is it safe to bring my unvaccinated, unmasked 10-month-old to Mass? The Jesuits, who are responsible for the spiritual formation of Pope Francis, are Catholic apostates who have embraced Naturalism. Baptism should be considered an absolute impediment to joining the Order.

Behold, then, the whole of Christian perfection: - love and sacrifice. Who cannot, with God's grace, fulfill this twofold condition? Is it, indeed, so difficult to love Him Who is infinitely lovable and infinitely loving? The love that He asks of us is nothing extraordinary; it is the devotedness of love - the gift of oneself - consisting chiefly in conformity to the divine will. To want to love is to love. To keep the commandments for God's sake is to love. To pray is to love. To fulfill our duties of state in view of pleasing God, this is likewise to love. Nay more, to recreate ourselves, to take our means with the like intention is to love. To serve our neighbor for God's sake is to love. Nothing then is easier, God's grace helping, than the constant exercise of divine love and through this, steady advance toward perfection.

As for sacrifice, doubtless it seems hard. But we are not asked to love it for its own sake. It is enough if we love it for God's sake, or, in other words if we realize that here on earth one cannot love God without renouncing whatever is an obstacle to His love. Then sacrifice becomes first tolerable and soon even lovable. Does not a mother passing long, sleepless nights at the bedside of her son joyously undergo fatigue when she entertains the hope and, more especially, when she has the certainty of thereby saving his life? Now, when we accept for the sake of God the sacrifices He demands, we have not only the hope, but the certainty itself, of pleasing Him, of giving His glory and of working out the salvation of our own souls. In this, have we not for our encouragement the example and the help of the God-Man? Has He not suffered as much as and even more than we ourselves suffer, for the glory of His Father and the salvation of our souls. Shall we, His disciples, incorporated into Him in Baptism, nourished with His Body and Blood, shall we hesitate when we are to suffer together with Him, for His love and for His intentions? Is it not true that in the Cross there is gain, especially for loving heats? "In the Cross" says the author of the Imitation, "is salvation; in the Cross is life; in the Cross is protection from enemies. In the Cross is infusion of heavenly sweetness." We shall conclude with the words of St. Augustine: "There are no labors too great for loving heats. In fact, one finds pleasure therein, as we observe in the case of the fisherman fishing, the hunter at the chase, the merchant at the mart. For where there is love, there is no labor, or if there be labor, it is a labor of love." Let us then hasten toward perfection by this path of love and sacrifice.

Rev. Adolphe Tanquerey, The Spiritual Life

Modernists and Neo-Modernists are willfully blind to Essence, that is, they are in the end the most heatless of all!

Here is my secret. It is very simple. It is only with the heart that one can see rightly; What is essential is invisible to the eye. Antoine de Saint Exupéry, The Little Prince

The Authority of the Pope, as it is with every one of the faithful, is subject to the Faith and not vice versa as the Neo-Modernists would have it!

v “Peter is called a rock, and the foundations of the Church are planted in his faith.” St. Gregory of Nazianzen

v “Faith is the groundwork of the Church, because of the faith, and not of the person of Peter, it was said, that the gates of death should never prevail against it.” St. Ambrose

v “He (Christ) called him Peter, that is, the rock, and praised the foundations of the Church which was built on the Apostle’s faith. St. Augustine

v “Peter was made for us a living rock, on which, as on a foundation, the faith of the Lord rests, and on which the Church is erected.” St. Epiphanius

v “He (Christ) did not say Petrus, but Petra, because He did not build His Church upon the man, but upon the faith of Peter.” St. John Chrysostom

v “Peter so pleased the Lord by the sublimity of his faith, that, after being admitted to the fruition of bliss, he received the solidity of an immovable rock, on which the Church was so firmly built, as to bid defiance to the gates of hell and the laws of death. St. Leo the Great

v “On this rock, namely, on the unshaken faith, to which thou owest thy name, I will built my Church.” Caesarius the Cistercian

Quotations taken from Fr. F. X. Weninger, D.D., On the Apostolical and Infallible Authority of the Pope when teaching the faithful and on his relation to a General Council

God cannot be offered anything less than everything!

God is Sufficient to Himself and Does Not Need Any Creature:

Let us consider that the first reason why we are useless servants arises from the greatness, sufficiency and plenitude of God, Who calls Himself Sadai, that is, “sufficient to Himself,” because He is so sufficient to Himself and replete with good, that He has no need of us nor of any creature of heaven or earth. Even the God-Man, Jesus Christ our Lord, says: “I have said to the Lord: Thou art my God, for thou hast no need of my goods” (Ps 15, 2).

The fact that God has no need of our goods is an infallible mark of His divinity. That is why, when we offer or give anything to God, we sacrifice it to Him, that is, annihilate it before Him, to testify thereby that He has no need of anything. If anyone presented a valuable horse to a governor and were to kill the animal when offering it, the governor would not be pleased because the gift would be useless to him. But the greatest service we can render to God is to sacrifice and annihilate our offerings, to testify thereby that He has no need of them. This why Jesus Christ sacrificed Himself on the Cross. Now, if Jesus Christ is not necessary to God, and if all the angels and saints and the Blessed Virgin can say: “We are unprofitable servants,” with how much greater truth can we say it?

Let us rejoice that God is so replete with every conceivable good; let us be glad to be useless because He is quite sufficient to Himself.

St. John Eudes, Meditations on Various Subjects: 8th Meditation on Humility

“Neither Jewish ethics nor Jewish tradition can disqualify terrorism as a means of combat. We are very far from having any moral qualms as far as our national war goes. We have before us the command of the Torah, whose morality surpasses that of any other body of laws in the world: ‘Ye shall blot them out to the last man.’”

Yitzhak Shamir, Israeli Prime Minister 1986-1992, 1943 Quote taken from “Document: Shamir on Terrorism (1943)” Middle East Report 152

“With them that hated peace I was peaceable: when I spake unto them, they fought against me without cause.” (Ps. cxix) “Forty years long was I nigh unto that generation, and said: They do always err in their heart; and they have not known My ways to whom I swore in My wrath that they should not enter into My rest.” (Ps. xciv)

“In the later editions of the Talmud the allusions to Christianity are few and cautious compared with the earlier or unexpurgated copies. The last of these was published at Amsterdam in 1645. In them our Lord and Saviour is ‘that One,’ ‘such a One,’ ‘a fool,’ ‘the leper,’ ‘the deceiver or Israel,’ &c.; efforts are made to prove that He is the son of Joseph Pandira before his marriage with Mary. His miracles are attributed to sorcery, the secret of which He brought in a slit in his flesh out of Egypt. His teacher is said to have been Joshua, the son of Perachlah. This Joshua is said to have afterwards excommunicated Him to the sound of 800 rams’ horns, although he must have lived seventy years before His time. Forty days before the death of Jesus a witness was summoned by public proclamation to attest his innocence, but none appeared. He is said to have been first stoned and then hanged on the eve of the Passover. His disciples are called heretics, and opprobrious names. They are accused of immoral practices; and the New Testament is called a sinful book. The references to these subjects manifest the most bitter aversion and hate.”

Dr. Joseph Barclay, LL.D, Rector of Stapleford, Herts, London, The Talmud, 1878, from Introduction, p. 30

“If any one saith, that the received and approved rites of the Catholic Church, wont to be used in the solemn administration of the sacraments, may be contemned, or without sin be omitted at pleasure by the ministers, or be changed, by every pastor of the churches, into other new ones; let him be anathema.”

Council of Trent, Canon XIII, On the Sacraments

“The favorite comeback of progressives is that ‘the liturgy kept developing over time, so you can’t say that Catholics ‘always’ worshiped this or that way.’ But that is a superficial response. The deeper truth is that Catholics have always worshiped according to the liturgy they have received, and any development occurred within this fundamental assumption of the continuity of the rituals, chants, and texts. The work of the Consilium of the 1960s rejected (actually, rejected by Rev. Annibale Bugnini in 1948) this assumption in altering almost every aspect of the liturgy, adding and deleting material according to their own theories. Therefore what they produced is not and can never be an expression of Catholic tradition; it will always remain a foreign body.”

Peter Kwasniewski, Ph.D.

St. John Eudes: “That there is a special contract made between God and man in Baptism.”

THE name of contract is given to any agreement entered into by two or more persons, in which the parties contracting incur mutual obligations. This clearly shows that a contract. has been entered into by the most Blessed Trinity and you in Baptism; since you have incurred many obligations towards the Blessed Trinity, and the Blessed Trinity has also obliged itself in regard to you. What is the nature of this contract? It is a reciprocal contract of gifts, the highest and most entire that can “enter into the heart of man to conceive;” for in making it you are obliged to give yourself entirely and forever to God; you have renounced all things to be united to Him, and for Him, and God on his part has given Himself entirely to you. The Father, the Son, and the Holy Ghost, come to you and take up their abode in your soul, in order to confer honors and benefits on you. They enrich you ‘with spiritual treasures to render you worthy of their three divine Persons.

It is a contract of adoption, since God the Father has taken you for his child, and has conferred on you the right of his inheritance with his only Son, and you have taken God for your Father, and have promised to entertain for him all the love and respect which a child owes to a so good a parent. “Consider,” writes St. John the Evangelist, “what love the Father has testified to you in wishing that you should be called, and that you should, really, be his children.”

Behold the admirable effect of the contract which you have made with God in Baptism, from being the child of wrath and an heir of hell, you have become the child of God and an heir to heaven! What you should not do to acknowledge the infinite goodness of God in your regard?

It is a contract of alliance with the Son of God, since in receiving Baptism you have united yourself to him as to your head, your master, and your sovereign, and since the Son has taken you for His servant and one of the members of his body, which is his Church. How great is the goodness of God, says St. Paul to the newly converted Christians of Corinth; “By whom you arc called unto the fellowship of His Son Jesus Christ our Lord.”

What were you before Baptism but the unhappy slave of Satan, and subject like him to eternal punishment? But by Baptism you have been delivered from this unhappy subjection, through the divine alliance which you have contracted with Jesus Christ, which procures you the enjoyment of eternal happiness, if you observe all its conditions.

Finally, it is a contract of alliance with the Person of the Holy Ghost; for faith teaches us, that the Holy Ghost takes the Christian soul as his spouse, and that the Christian reciprocally takes the Holy Ghost for his spouse. In consequence of this sacred alliance, the Holy Ghost calls you “his sister and his spouse,” and as, of yourself, you are poor indeed, he adorns your soul with all the gifts necessary to render it worthy of him, and he comes to take up his abode in it, and to consecrate it as his temple and his sanctuary. […..]

When you had been presented to the church to receive Baptism, you were treated as a person in the possession of the devil, for the priest pronounced over you the exorcism of the church, commanding the wicked spirit to depart from you, and to give place to the Holy Ghost.

This ceremony teaches you that by original sin you were really in possession of the devil, and that he abided in you, but that, through Baptism, he has been cast out of you; that your soul has been purified from the horrible stain which disfigured it, and that the Holy Ghost, having sanctified and ornamented it with his grace, comes to take up his abode in it. […..]

That Baptism imprints in your soul a spiritual character, which no sin can efface. This character is a proof that from this time you do not belong to yourself, but that you are the property of Jesus Christ, who has purchased you by the infinite price of his blood and of his death. You are not of yourself, but you are of Christ’s therefore, St. Paul concludes, “that the Christian should no longer live for himself, but for Him who died and rose again for him;” that is to say, that the Christian should live a life of grace, and that he should consecrate to his Redeemer his spirit, his heart, and all his actions. […..]

The Priest introduced you into the Church, by saying, “Enter into the house of God, that you may have eternal life.” This ceremony teaches you that Baptism enables you to enter into the Society of Jesus Christ, and of all the faithful who compose the house or family of God. By this entry, you begin to partake of all the good works of the faithful and you acquire a right to the sacraments, to the prayers, and to all the other good works which are done in the Church. Moreover, in entering into the Church, you have become her child, and have been made a child of God, the heir of God, and co-heir of Jesus Christ; you entered into society and communion with the angels and all the blessed who are in Heaven. By this ceremony you are likewise taught that, in order to be united to Jesus Christ, and to have eternal life, it is necessary to be a member of the Church, and to persevere therein to the end, believing all she teaches, obeying all she commands.

St. John Eudes, excerpt from Man’s Contract with God in Baptism

COMMENT: St. John Eudes makes clear what every faithful Catholic should already know, that is, it is by virtue of the sacrament of Baptism received with Faith that makes a person a Child of God. The Neo-modernist popes since Vatican II heretically teach that everyone is a child of God by virtue of the Incarnation of the Logos, the Word becoming flesh, where the second Person of the Trinity, by personally uniting Himself with our human nature, thereby elevated all humanity to being children of God by virtue of this shared humanity. For them, Baptism is only an outward sign signifying what has already taken place. It reduces Baptism from a performative sign that is necessity of means for salvation to a simple necessity of precept which obligates only those who feel some inner compulsion to obey. It is this fundamental corruption of revealed truth that makes modern ecumenism with such events as the blasphemous “Prayer Meeting at Assisi” possible. For them the “spiritual character” imprinted on the soul at Baptism is meaningless. The “spiritual character” is both the sign of and cause of the adoption as Sons of God. The character is like a receptacle that makes the reception of the sacramental grace of adoption possible. Those who have the character of the sacrament without the sanctifying grace of adoption will suffer the greatest torments of all in hell.

It is an unfortunate fact that the many traditional Catholics and conservative Catholics believe this tripe and profess that any “good-willed” Protestant, Jew, Moslem, Hindu, Buddhist, etc., etc. can be a child of God, a member of the Church, a temple of the Holy Ghost and an heir to heaven by virtue of being a “good” Protestant, Jew, Moslem, Hindu, Buddhist, etc., etc. This error is derived essentially from the more fundamental error of denying Dogma as Dogma, by overturning Dogma in its very nature. For these Neo-modernists, Dogma is not the revealed truth of God but only a human axiom open to unending refinement and new interpretations.

But the truth is that Dogma is divine revelation formally and infallibly defined by the Magisterium of the Church. It is irreformable in both the truth it declares (its form) and the words that it uses to define (its matter). It constitutes the formal object of divine and Catholic faith and is the proximate rule of faith for every faithful child of God. Not until every traditional Catholic recognizes and defends this truth will any effective resistance to Neo-modernist error be effectively mounted.

Archbishop Viganò on the Great Reset Religion

The Great Reset is not only the last stage prior to the establishment of the reign of the Antichrist but it has acquired all of the connotations of a true religion, borrowing its language, creating ceremonies, appointing its own priests."

The rituality of the present pandemic is quite obvious, especially in the way they have wanted to give the vaccine a sacramental value, to the point of resorting to priests to promote it, even preaching that it is indispensable for salvation, identifying it as a moral duty...

Thus, in prohibiting the Holy Sacrifice to the true God & banning the administration of the true Sacraments, the new COVID religion has imposed itself with new hygienic rituals & new sacraments of health.

Archbishop Carlo Maria Viganò

Abp. Viganò offers considerations on the Great Reset

It is our duty to uncover the Great Reset's deception, because the same deception may be attributed to all the other assaults that have sought to nullify the work of Redemption and establish the tyranny of the Antichrist.

Great Reset Shutterstock

By Archbishop Carlo Maria Viganò

LifeSiteNews | May 18, 2021— I offer heartfelt thanks to dear Professor Massimo Viglione, who wanted to invite me to take part — remotely so to speak — in the conference he has organized as President of the Confederation of the Triarii. I also extend my warmest greetings to each of the illustrious participants in this event. Please allow me to express to you my profound esteem and my fervent thanks for your courageous testimony, for the enlightening contributions and the tireless commitment you have not ceased to display in the most pressing and incisive way, beginning in February of last year. I encourage you not to retreat and not to disarm in this deadly battle that we are called to fight in this fatal hour of history as never before.“Be strengthened in the Lord and in the might of his power. Clothe yourselves in the armor of God, that you may be able to stand against the deceits of the devil. Our battle is not against flesh and blood but against the Principalities and Powers, against the rulers of this world of darkness, against the spirits of evil that dwell in the high places. Take up therefore the armor of God, so that you may be able to resist on the day of evil and remain standing after having endured all trials” (Eph 6:10-13). The brief reflection I am about to offer you is in some manner a shortened preview of my presentation at the Venice Summit which will take place on May 30, organized by Professor Francesco Lamendola, in which some of you will participate.

When Stalin decided in 1932 to eliminate millions of Ukrainians in the genocide of Holodomor, he planned a famine by seizing food supplies, forbidding commerce, prohibiting travel, and censoring those who reported the facts. This crime against humanity, recently recognized as such by many nations around the world, was conducted with methods not unlike those that have been adopted during the so-called “emergency pandemic” as part of the Great Reset.

A Ukrainian peasant could have asked: “Why doesn’t Stalin send provisions, instead of forbidding shops to open and forbidding travel? Doesn’t he realize that he is making everyone starve to death?” Yet an observer who was not influenced by communist propaganda would have responded to him: “Because Stalin wants to eliminate all the Ukrainians, and he is blaming a famine he knowingly caused for this purpose.” The peasant who asked the question would have committed the same error as many today who, in the presence of an alleged pandemic, ask why governments have pre-emptively undermined public health, weakened national pandemic plans, forbidden effective cures, and administered harmful if not deadly treatments. Furthermore, they are now forcing citizens — using the blackmail of perpetual lockdowns, stay-at-home orders, and unconstitutional “green passes” — to submit to vaccines that not only do not guarantee any immunity, but rather involve serious short-term and long-term side effects, as well as further spreading more resistant forms of the virus.

Looking for any logic in what we are told by the mainstream media, government officials, virologists, and so-called “experts” is practically impossible, but this enchanting unreasonableness will disappear and turn into the most cynical rationality if we only reverse our point of view. That is, we must renounce thinking that our rulers are acting with our good in mind, and more generally we must stop believing that those who speak to us are honest, sincere, and motivated by good principles.

Of course, it is easier to think that the pandemic is real, that a mortal virus exists that is killing millions of victims, and that our leaders and doctors should be appreciated for the effort they have made in the face of an event that caught all of them unprepared; or that the “invisible enemy” has been effectively defeated by the amazing vaccine which the pharmaceutical companies, with the purest humanitarian spirit and without any economic self-interest, have produced in record time. And then there are the relatives, friends, and colleagues who look at us as if we are crazy, calling us “conspiracy theorists” or — as a certain conservative intellectual has begun to do with me — they will accuse us of exasperating the tones of a debate which, if moderated, they say, would help us to better understand the terms of the matter. And if our friends also attend our parish, we will hear them say that even Francis has recommended the vaccines, which Professor So-and-So has declared to be morally acceptable even if they are produced with aborted fetuses, since — he admonishes us — those who today criticize the COVID vaccine accept other vaccines that have been administered up until now, even if those, too, were also obtained with abortions.

The lie seduced many, even among conservatives and traditionalists themselves. We too, at times, find it difficult to believe that the traders of iniquity are so well-organized, that they have succeeded in manipulating information, blackmailing politicians, corrupting doctors, and intimidating businessmen in order to force billions of people to wear a useless muzzle and consider the vaccine as the only way to escape certain death. And yet all it takes is one read through the guidelines that the WHO wrote in 2019 — regarding the “Covid-19” that was still to come — to understand that there is a single script under a single direction, with actors who stick to the part assigned to them and a claque of mercenary journalists who shamelessly distort reality.

Let us observe the entire operation from the outside, trying to identify the recurring elements: the unconfessability of the criminal design of the elite, the need to cloak it with acceptable ideals, the creation of an emergency situation for which the elite have already planned a solution that would otherwise be unacceptable. It could be an increase in funding for weapons or a tightening of controls such as happened immediately after the attack on the Twin Towers, the exploitation of Iraq’s energy resources with the pretext that Saddam Hussein possesses chemical and biological weapons, or the transformation of society and work in the wake of a pandemic. There is an always an excuse behind these actions, an apparent cause, something false that hides reality, a lie; in short: a fraud.

Lying is the trademark of the architects of the Great Reset of the last few centuries: the Protestant pseudo-reformation, the French Revolution, the Italian Risorgimento, the Russian Revolution, the two World Wars, the Industrial Revolution, the Revolution of 1968, and the fall of the Berlin Wall. Each time, if you notice, the apparent reasons for these revolutions never corresponded to the real one.

In this long series of Great Resets organized by the same elite of conspirators, not even the Catholic Church has managed to escape. Think about it: What did the liturgists of the Council tell us when they wanted to impose the reformed Mass on us? That the people did not understand, that the liturgy had to be made understandable in order to allow for a greater participation of the faithful. And in the name of that prophasis, of that false pretext, they did not simply translate the Apostolic Mass into the vernacular, but instead they invented a different Mass altogether, because they wanted to cancel the primary doctrinal obstacle to ecumenical dialogue with the Protestants, indoctrinating the faithful into the new ecclesiology of Vatican II.

Like all frauds, those that are hatched by the devil and his servants are based on false promises that will never be kept, in exchange for which we give up a certain good that will never be restored to us. In Eden, the prospect of becoming like gods led to the loss of friendship with God and to eternal damnation, which only the redemptive Sacrifice of Our Lord was able to repair. And Satan also tempted Our Lord, lying as usual: “I will give you all this power and the glory of these kingdoms, because it has been placed in my hands and I give it to whomever I will. If you will prostrate yourself before me, all this will be yours” (Lk 4:6-7). But nothing that Satan offered to Our Lord was really his, nor could he give it to whomever he wanted, least of all to the One who is Lord and Master of all. The temptation of the devil is based on deception: What can we ever expect from the one who is “a murderer from the beginning,” “a liar and the father of lies” (Jn 8:44).

With the pandemic, little by little they told us that isolation, lockdowns, masks, curfews, “live-streamed Masses,” distance-learning, “smartworking,” recovery funds, vaccines, and “green passes” would permit us to come out of the emergency, and, believing in this lie, we renounced the rights and lifestyles that they warned us would never return: “Nothing will be the same again.” The “new normal” will still be presented to us as a concession that will require us to accept the deprivation of freedoms that we had taken for granted, and accordingly we will compromise without understanding the absurdity of our compliance and the obscenity of the demands of those who command us, giving us orders so absurd that they truly require a total abdication of reason and dignity. At each step there is a new turn of the screw and a further step towards the abyss: If we do not stop ourselves in this race towards collective suicide we will never go back.

It is our duty to uncover the deception of this Great Reset, because the same deception may be attributed to all the other assaults that over the course of history have sought to nullify the work of Redemption and establish the tyranny of the Antichrist. Because, in reality, this is what the architects of the Great Reset are aiming for. The New World Order — a name which significantly echoes the conciliar Novus Ordo — overturns the divine cosmos in order to spread infernal chaos, in which everything that civilization has painstakingly constructed over the course of millennia under the inspiration of Grace is overturned and perverted, corrupted and cancelled.

Each of us must understand that what is happening is not the fruit of an unfortunate sequence of chance occurrences, but corresponds rather to a diabolical plan — in the sense that the Evil One is behind all this — which over the centuries pursues a single goal: destroying the work of Creation, nullifying the Redemption, and cancelling every trace of Good on the earth. And in order to obtain this, the final step is the establishment of a synarchy in which command is seized by a few faceless tyrants who thirst for power, who are given over to the worship of death and sin and to the hatred of Life, Virtue, and Beauty because in them shines forth the greatness of that God against whom they still cry out their infernal “Non serviam.” The members of this accursed sect are not only Bill Gates, George Soros, or Klaus Schwab, but also those who for centuries have been plotting in the shadows in order to overthrow the Kingdom of Christ: the Rothschilds, the Rockefellers, the Warburgs, and those who today have formed an alliance with the highest levels of the Church, using the moral authority of the Pope and Bishops to convince the faithful to get vaccinated.

We know that the lie is the emblem of the devil, the distinctive sign of his servants, the hallmark of the enemies of God and the Church. God is Truth; the Word of God is true, and He Himself is God. Speaking the Truth, shouting it from the rooftops, uncovering the deception and its creators is a sacred work, and no Catholic — nor anyone who has still preserved a shred of decency and honor — may shrink from this duty.

Each of us was thought of, desired, and created in order to give glory to God and to be part of a great design of Providence: from all eternity the Lord has called us to share with Him in the work of Redemption, to cooperate in the salvation of souls and the triumph of Good. Each of us today has the possibility of choosing to take sides either with Christ or against Christ, either to fight for the cause of Good or to become an accomplice to the workers of iniquity. The victory of God is most certain, as is the reward that awaits those who make the choice to enter the battle on the side of the King of kings, and the defeat of those who serve the Enemy is also certain, as is their eternal damnation.

This farce will collapse; it will collapse inevitably! Let us all commit ourselves, with renewed zeal, to return to our King the Crown which His enemies have snatched from Him. I exhort you to make Our Lord reign in your souls, your families, your communities, in the Nation, in the workplace, in the schools, in the laws and courts, in the arts, in the media, in all areas of private and public life.

We have just celebrated the anniversary of the Apparitions of the Immaculate Virgin to the shepherd children of Fatima: Let us recall Our Lady’s warning about the dangers and punishments that await the world if it does not convert and do penance. “This sort of demon is cast out only by prayer and fasting” (Mt 17:21), says the Lord. As we wait for a Pope to fully obey the requests of the Mother of God by consecrating Russia to Her Immaculate Heart, let us consecrate ourselves and our families, persevering in the life of Grace under the standard of Christ the King. May our Most Holy Mother and Queen, Mary Most Holy, also reign with Him.

+ Carlo Maria Viganò, Archbishop

15 May 2021
Sabbato post Ascensionem

Pope Francis denies our Lady's title, “Co-redemptrix”; Our Lord affirms it!

“O Mary, Mary, bearer of the fire of love, and dispenser of mercy! Mary, co-redemptrix of the human race, when you clothed the Word with your flesh, the world was redeemed. Christ paid its ransom with His Passion, and you paid it with the sorrows of your body and soul.”

St. Catherine of Siena, Doctor of the Church, Instructed by God Himself

Iconoclasm Revisited: The Great Neo-Modernist Heresy – The belief that there exists a merely accidental relationship between the “revealed truths” and the dogmatic “manner of stating those truths and theological doctrines.”

“Students must learn to distinguish between on the one hand revealed truths, which all require the same assent of faith, and on the other hand the manner of stating those truths and theological doctrines. As far as the formulation of revealed truths is concerned, account will be taken of what is said by, among others, the declaration of the Congregation for the Doctrine of the Faith’s Mysterium Ecclesiae, n. 5: “The truths which the Church intends actually to teach through its dogmatic formularies are, without doubt, distinct from the changing conceptions proper to a given age and can be expressed without them, but it can nonetheless happen that they will be expressed by the magisterium, in terms that bear traces of those conceptions. Account having been taken of these considerations, it must also be said that from the beginning the dogmatic formularies of the magisterium have always been appropriate for communicating revealed truth and that, remaining unchanged, they will always communicate it to those who interpret them properly”. Students should therefore learn to make the distinction between the “deposit of faith itself or the truths which are contained in our venerable doctrine”, and the way in which these truths are formulated; between the truths to be proclaimed and the various ways of perceiving them and shedding light upon them; between the apostolic Tradition and strictly ecclesiastical traditions, and at the same time they should learn to recognize and respect the permanent value of dogmatic formulations. From the time of their philosophical formation, students should be prepared to appreciate the legitimate diversity in theology which derives from the different methods and language theologians use in penetrating the divine mysteries. From which it follows that different theological formulations are often more complementary than contradictory.”

ECUMENICAL DIRECTORY

NOTE: The full title of the "Ecumenical Directory" is Directory for the Application of Principles and Norms on Ecumenism. It was approved by Pope John Paul II on March 25, 1993 and published on June 8 by the Pontifical Council for Promoting Christian Unity as a general executive decree of the Catholic Church. It supplanted the Directory for the Application of the Decisions of the Second Vatican Council Concerning Ecumenical Matters, issued during the pontificate of Pope Paul VI.

Prophecy and our times!

An unhappy time is coming of revolt and dissension in the Church. Oh my children, do not let yourselves be led astray by innovations. Rally and hold fast. Stay on the same road, the same footpaths as your pious fathers trod. Preserve and maintain what they have taught you. It will be enough if you resist the attacks, the tempests, the hurricanes that will arise with such violence.

The Church will be punished because the majority of her members, high and low, will become so perverted. The Church will sink deeper and deeper until she will at last seem to be extinguished, and the succession of Peter and the Apostles to have expired. But, after this, she will be victoriously exalted in the sight of all doubters.

St. Nicholas of Flu, 15th Century

During the fifth period, we saw only calamities and devastation; oppression of Catholics by tyrants and heretics; execution of Kings, and conspiracies to set up republics . . . Are we not to fear, during this period, that the Mohammedans will come again, working out their sinister schemes against the Latin Church? . . . During this period men will abuse the freedom of conscience conceded to them . . . there will be laxity in divine and human precepts. Discipline will suffer. The holy canons will be completely disregarded, and the clergy will not respect the laws of the Church. Everyone will be carried away and led to believe and to do what he fancies, according to the manner of the flesh. . . But, by the hand of God Almighty, there occurs so wondrous a change during the sixth period that no one can humanly visualize it.

The sixth period of the Church will begin with the powerful Monarch and the holy Pontiff . . . and it will last until the revelation of Antichrist. In this period, God will console His Holy Church for the affliction and great tribulation she has endured during the fifth period. All nations will become Catholic. Vocations will be abundant as never before, and all men will seek only the Kingdom of God and His justice. Men will live in peace, and this will be granted because people will make their peace with God. They will live under the protection of the Great Monarch and his successors.

All nations will come to worship God in the true Catholic and Roman faith. There will be many Saints and Doctors on earth. Peace will reign over the whole earth because God will bind Satan for a number of years until the days of the Son of Perdition. No one will be able to pervert the Word of God since, during the sixth period, there will be an Ecumenical Council which will be the greatest of all councils. By the grace of God, by the power of the Great Monarch, by the authority of the Holy Pontiff, and by the union of all the most devout princes, atheism and every heresy will be banished from the earth. The Council will define the true sense of Holy Scripture, and this will be believed and accepted by everyone.

Venerable Bartholomew Holzhauser, holy priest of the seventeenth century

In the twentieth century there will be a time of great corruption of customs, and this devotion will be the safeguard of this land during the times to come when it will no longer be a colony, but a free and libertine republic. Let us weep, pray, and do penance so that this time will not be of long duration.

The secular clergy will leave much to be desired because priests will become careless in their sacred duties. Lacking the divine compass, they will stray from the road traced by God for the priestly ministry, and they will become attached to wealth and riches, which they will unduly strive to obtain. How the Church will suffer during this dark night! Lacking a Prelate and Father to guide them with paternal love, gentleness, strength, wisdom and prudence, many priests will lose their spirit, placing their souls in great danger. This will mark the arrival of My hour.

Therefore, clamor insistently without tiring and weep with bitter tears in the privacy of your heart, imploring the Celestial Father that, for love of the Eucharistic Heart of my Most Holy Son and His Precious Blood shed with such generosity and the profound bitterness and sufferings of His cruel Passion and Death, He might take pity on His ministers and bring to an end those Ominous times, sending to this Church the Prelate who will restore the spirit of its priests. . . [When all seems lost, it will be] the happy beginning of the complete restoration. This will mark the arrival of my hour, when I, in a marvelous way, will dethrone the proud and cursed Satan, trampling him under my feet and fettering him in the infernal abyss.

Blessed Virgin Mary, Our Lady of Good Success, to Venerable Marianne de Jesus Torres (1563-1635)

It was revealed to me that through the intercession of the Mother of God all heresies will disappear. The victory over heresies has been reserved by Christ for his Blessed Mother… The power of Mary in the latter days will be very conspicuous. Mary will extend the reign of Christ over the heathens and the Mohammedans, and it will be a time of great joy when Mary is enthroned as Mistress and Queen of hearts.

Venerable Maria of Agreda, seventeenth century

Rene Descartes, the Catholic, and Immanuel Kant, the Protestant, the twin pillars of modern philosophical atheism!

“I cannot forgive Descartes; in all his philosophy he did his best to dispense with God. But he could not avoid making Him set the world in motion with a flip of His thumb; after that he had no more use for God.”

Blaise Pascal, Pensees

“France loses a religious building every 2 weeks – Arson, Demolition are among reasons for lost churches”

CatholicWeekly | May 11, 2021

“One religious building is disappearing in France every two weeks.” That is the conclusion of Edouard de Lamaze, president of the Observatoire du patrimoine religieux (Observatory of Religious Heritage) in Paris.

He is raising the alarm in the French media about the gradual disappearance of religious edifices in a country known as the ‘eldest daughter of the Church’ because the Frankish King Clovis I embraced Catholicism in 496.

Lamaze’s appeal for increased awareness came after a fire destroyed the 16th-century Church of Saint-Pierre in Romilly-la-Puthenaye, Normandy, northern France. The fire, deemed accidental, took place on April 15, exactly two years after the blaze that devastated Notre-Dame Cathedral in Paris.

The unforgettable image of the burning cathedral, which circled the planet in 2019, pointed to a deeper issue within French society: serious shortcomings in the preservation system of religious monuments, coupled with increasing hostility toward religion.

Lamaze told Catholic News Agency in an interview that in addition to one religious building disappearing every two weeks, by demolition, transformation, destruction by fire, or collapse, two-thirds of fires in religious buildings are due to arson.

While these statistics include buildings belonging to all religious groups, most of them concern Catholic monuments, which still represent a large majority in France, where there are roughly 45,000 Catholic places of worship.

‘Although Catholic monuments are still ahead, one mosque is erected every 15 days in France, while one Christian building is destroyed at the same pace,’ Lamaze said. ‘It creates a tipping point on the territory that should be taken into account.’

Lamaze believes that on average more than two Christian monuments are targeted every day. Two-thirds of these incidents concern theft, while the remaining third involve desecration. According to the most recent figures from France’s central criminal intelligence unit, 877 attacks on Catholic places of worship were recorded across the country in 2018 alone.

‘These figures have increased fivefold in only 10 years,’ Lamaze said, noting that 129 churches were vandalised in 2008...

Although French cathedrals benefit from a special status and are owned by the state, they have not been spared in the wave of fires that have hit Catholic sites in recent years. The blaze at Notre-Dame de Paris in 2019 was preceded by a fire at the Cathedral Saint-Alain of Lavaur in Tarn, southern France, and followed by fires at the cathedrals of Rennes and Nantes in 2020.

‘The current minister of culture is seeking to establish a protection charter, but the situation is extremely serious and, alas, I don’t see any real awareness growing, nor any sense of responsibility in the face of this crucial challenge for our national heritage,’ Lamaze said.”

Hermeneutics of Continuity/Discontinuity

Catholic Church Teaches:

“That the mystical body of Christ and the Catholic Church in communion with Rome are one and the same thing, is a doctrine based on revealed truth.”

Pius XII, Humani Generis

(Modernism teaches that) “the formulas which we call dogma must be subject to these vicissitudes, and are, therefore, liable to change. Thus the way is open to the intrinsic evolution of dogma. Here we have an immense structure of sophisms which ruin and wreck all religion.”

Pope St. Pius X, Pascendi, 1907

With truly lamentable results, our age, casting aside all restraint in its search for the ultimate causes of things, frequently pursues novelties so ardently that it rejects the legacy of the human race. Thus it falls into very serious errors, which are even more serious when they concern sacred authority, the interpretation of Sacred Scripture, and the principal mysteries of Faith. The fact that many Catholic writers also go beyond the limits determined by the Fathers and the Church herself is extremely regrettable. In the name of higher knowledge and historical research (they say), they are looking for that progress of dogmas which is, in reality, nothing but the corruption of dogmas.

Pope St. Pius X, Lamentabili Sane, 1907

The Vatiacan II Church Teaches:

“Church of Christ… subsits in the Catholic Church.”

Lumen Gentium, Vatican II

NOTE: The author of this term, “subsist in,” was Pastor Wilhelm Schmidt, a Protestant minister who made the suggestion to Cardinal Augustin Bea, the ecumenist, modernist biblical scholar, patron of Fr. Annibale Bugnini, and confessor to Pope Pius XII, who in turn recruited the support of Fr. Joseph Ratzinger who then convinced Cardinal Josef Frings of Cologne to bring the matter to the Council. This story was personally verified by Fr. Franz Schmidberger, First Assistant to the Superior General of the SSPX, by directly contacting Pastor Schmidt.

The problem remains if Lumen Gentium strictly and exclusively identifies the Mystical Body of Christ with the Catholic Church, as did Pius XII in Mystici Corporis. Can we not call it into doubt when we observe that not only is the attribute “Roman” missing, but also that one avoids saying that only Catholics are members of the Mystical Body. Thus they are telling us that the Church of Christ and of the Apostles subsistit in, is found in the Catholic Church. There is consequently no strict identification, that is exclusive, between the Church of Christ and the “Roman” Church. Vatican II admits, fundamentally, that non-Catholic Christians are members of the Mystical Body and not merely ordered to it.

Yves Cardinal Congar

Church of Christ is not exclusively identical to the Roman Catholic Church. It does indeed subsist in Roman Catholicism but it is also present in varying modes and degrees in other Christian communities. (Bold face in original).

Avery Cardinal Dulles, a member of the International Theological Commission

It is difficult to say that the Catholic Church is still one, Catholic, apostolic, when one says that the others (other Christian communities) are equally one, Catholic and apostolic, albeit to a lesser degree. ---- at Vatican Council II, the Roman Catholic Church officially abandoned its monopoly over the Christian religion.

Fr. Edward Schillebeeckx

Concretely and actually the Church of Christ may be realized less, equally, or even more in a Church separated from Rome than in a Church in communion with Rome. This conclusion is inescapable on the basis of the understanding of Church that emerges from the teaching of Vatican Council II.

Fr. Gregory Baum

And we now ask: What does it mean to restore the unity of all Christians?... This unity, we are convinced, indeed subsists in the Catholic Church, without the possibility of ever being lost (Unitatis Redintegratio) the Church in fact has not totally disappeared from the world. On the other hand, this unity does not mean what could be called ecumenism of the return: that is, to deny and to reject one’s own faith history. Absolutely not!

Pope Benedict XVI, addressing Protestants at World Youth Day, August 19, 2005

Congregation for the Doctrine of the Faith Offers Clarification (?):
QUESTION: What is the meaning of the affirmation that the Church of Christ subsists in the Catholic Church?
RESPONSE:
Christ “established here on earth” only one Church and instituted it as a “visible and spiritual community”, that from its beginning and throughout the centuries has always existed and will always exist, and in which alone are found all the elements that Christ himself instituted. “This one Church of Christ, which we confess in the Creed as one, holy, catholic and apostolic […]. This Church, constituted and organized in this world as a society, subsists in the Catholic Church, governed by the successor of Peter and the Bishops in communion with him”.
In number 8 of the Dogmatic Constitution Lumen Gentium ‘subsistence’ means this perduring, historical continuity and the permanence of all the elements instituted by Christ in the Catholic Church, in which the Church of Christ is concretely found on this earth.

REPLY:

Lutherans, Methodists, Anglicans, and many other Protestant groups recite the Nicene Creed professing a belief in the “one, holy, catholic, apostolic Church.” They clearly do not define the word “catholic” in the same sense as Roman Catholics do. Is the CDF giving a Catholic or Protestant meaning to the word “catholic” when it explains the words “subsist in”? Is the comment of Cardinal Congar explaining the significance of the failure to use the word “Roman” important to our understanding of the CDF’s response? Is this a cleaver corruption of dogmatic truth through corruption of language? Should we be grateful to Cardinal Congar for his open and honest comments? Since the “ecumenism of return” is rejected then, do Protestants that do not have to “return” to the Roman Catholic Church already belong to the “Church of Christ”? Is there salvation in the “Church of Christ” separated from the Roman Catholic Church? It is a Dogma, an article of divine and Catholic faith, that there is one universal Church of the faithful outside of which there is no salvation.

Every best gift, and every perfect gift, is from above, coming down from the Father of lights, with whom there is no change, nor shadow of alteration.

James 1:17
For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled.

Matt 5:18

Paradoxically precisely because one remains [in the Church], precisely if one is faithful, one changes. One does not remain faithful, like the traditionalists or the fundamentalists, to the letter. Fidelity is always a change, a blossoming, a growth. The Lord brings about a change in those who are faithful to Him.

Cardinal Bergoglio, interview with Stefani Falasca, 2007

More distantly, this view comes from the German transcendental philosophies that value becoming more than being and therefore value perennial doubt more than certainty and seeking more than finding..... The mistake in this position lies in regarding as humble an attitude that is really an intense form of pride. What is someone really preferring when he prefers searching for the truth to truth itself? He is preferring his own subjective movement and the activity of the Ego more than the good that his powers of acting are given him to attain. In short the Object is being valued less than the subject and an anthropocentric view is being adopted that is irreconcilable with religion, which seeks the creature's subjection to the Creator and teaches that in being thus subjected the creature finds its own satisfaction and perfection. The false view that values searching more than the truth is really a form of indifferentism.
Romano Amerio, Iota Unum, The Virtue of Faith

“The Devil is fighting a decisive battle”
Sr. Lucy also told me:

“Father, the Devil is fighting a decisive battle against the Virgin and, as you know, what most offends God and what will gain him the greatest number of souls in the shortest time is to gain the souls consecrated to God. For this also leaves unprotected the field of the laity and the Devil can more easily seize them.
“Also, Father, tell them that my cousins Francisco and Jacinta made sacrifices because they always saw the Blessed Virgin was very sad in all her apparitions. She never smiled at us. This anguish that we saw in her, caused by offenses to God and the chastisements that threaten sinners, penetrated our souls. And being children, we did not know what measures to devise except to pray and make sacrifices. …”
Referring to the vision of Hell that Our Lady showed her and Jacinta and Francisco, she said:
“For this reason, Father, it is my mission not just to tell about the material punishments that will certainly come over the earth if the world does not pray and do penance. No, my mission is to tell everyone the imminent danger we are in of losing our souls for all eternity if we remain fixed in sin.
“Father, we should not wait for a call to the world from Rome on the part of the Holy Father to do penance. Nor should we wait for a call for penance to come from the Bishops in our Dioceses, nor from our Religious Congregations. No, Our Lord has often used these means, and the world has not paid heed. So, now each one of us must begin to reform himself spiritually. Each one has to save not only his own soul, but also all the souls that God has placed on his pathway.
“Father, the Blessed Virgin did not tell me that we are in the last times of the world, but I understood this for three reasons:
“The first is because she told me that the Devil is engaging in a battle with the Virgin, a decisive battle. It is a final battle where one party will be victorious and the other will suffer defeat. So, from now on, we are either with God or we are with the Devil; there is no middle ground.
“The second reason is because she told me, as well as my cousins, that God is giving two last remedies to the world: the Holy Rosary and devotion to the Immaculate Heart of Mary. And, being the last remedies, that is to say, they are the final ones, means that there will be no others.

“And the third, because in the plans of the Divine Providence, when God is going to chastise the world He always first exhausts all other remedies. When He sees that the world pays no attention whatsoever, then, as we say in our imperfect way of talking, with a certain fear He presents us the last means of salvation, His Blessed Mother.
If we despise and reject this last means, Heaven will no longer pardon us, because we will have committed a sin that the Gospel calls a sin against the Holy Spirit. This sin consists in openly rejecting – with full knowledge and will – the salvation that is put in our hands.
”Also, since Our Lord is a very good Son, He will not permit that we offend and despise His Blessed Mother. We have as obvious testimony the history of different centuries where Our Lord has shown us with terrible examples how He has always defended the honor of His Blessed Mother.
”Prayer and sacrifice are the two means to save the world. As for the Holy Rosary, Father, in these last times in which we are living, the Blessed Virgin has given a new efficacy to the praying of the Holy Rosary. This in such a way that there is no problem that cannot be resolved by praying the Rosary, no matter how difficult it is - be it temporal or above all spiritual - in the spiritual life of each of us or the lives of our families, be they our families in the world or Religious Communities, or even in the lives of peoples and nations.
”I repeat, there is no problem, as difficult as it may be, that we cannot resolve at this time by praying the Holy Rosary. With the Holy Rosary we will save ourselves, sanctify ourselves, console Our Lord and obtain the salvation of many souls.
”Then, there is devotion to the Immaculate Heart of Mary, our Most Holy Mother, holding her as the seat of mercy, goodness and pardon and the sure door to enter Heaven. This is the first part of the Message referring to Our Lady of Fatima, and the second part, which is briefer but no less important, refers to the Holy Father.”

Sister Lucy of Fatima to Fr. Augustin Fuentes in 1957

Tolerance is the last virtue of a depraved society. When an immoral society has blatantly and proudly violated all the commandments, it insists upon one last virtue, tolerance for its immorality. It will not tolerate condemnation of its perversions. It creates a whole new world in which only the intolerant critic of intolerable evil is evil.

Hutton Gibson, died 5-12-2020

Francis: 'No concession' to those who deny Vatican II teachings

National Catholic Reporter | Joshua J. McElwee | Vatican | Feb 1, 2021

Rome — Pope Francis on Jan. 30 urged those charged with passing on the principles of the Catholic faith to consider the teachings of the Second Vatican Council as sacrosanct, saying that to be Catholic one must adhere to the reforms brought about by the landmark event.

"You can be with the church and therefore follow the council, or you can not follow the council or interpret it in your own way, as you want, and you are not with the church," the pontiff said in a meeting with a group of catechists connected to the Italian bishops' conference.

"The council is the magisterium of the church," said the pope. "On this point we must be demanding, severe. The council cannot be negotiated."

"Please, no concession to those who seek to present a catechesis that does not accord with the magisterium of the church," he told the catechists.

The Second Vatican Council, called by Pope John XXIII and held in Rome from 1962 to 1965, brought about a number of reforms for the global Catholic Church, including the use of vernacular languages during liturgies and the redefinition of the church as the "People of God."

The council's effect has been hotly debated by Catholics in the decades since the event, with some movements now even choosing to go back to a Latin-language celebration of the Mass.

Francis told the catechists that the church is living through a problem of "selectivity" with regard to the council's teachings, and said it was a similar problem to one experienced after earlier church councils.

The pope mentioned a group of Catholic bishops who decided to create their own church because of disagreements after the First Vatican Council, held in Rome from 1869 to 1870, in an apparent reference to what is now known as the Old Catholic Church.

"I think often about a group of bishops who, after Vatican I, left … to continue the 'true doctrine' that wasn't that of Vatican I," said the pontiff.

"Today, they ordain women," the pope continued, adding: "The severest attitude, to guard the faith without the magisterium of the church, brings you to ruin.

COMMENT: The authority of Vatican II is no greater than of an exercise of the ordinary magisterium, that is, churchmen teaching by virtue of their grace of state. This particular council declared before, during and after its convocation that it made no greater pretensions above that of a “pastoral” council that repudiated any claim to be offering any definitive teaching on Catholic doctrine or morals. They therefore repudiated any claim to be engaging the Magisterium of the Church, that is, the power conferred on the Church by Jesus Christ to teach infallibly in His name by the power of the Holy Ghost. Pope Francis, besides being a heretic, is a shameless liar. He is using the word, “magisterium”, equivocally in an attempt to deceive conflating the magisterium of churchmen with the Magisterium of God. In equating the authority of Vatican II with Vatican I, he just adding another lie. Vatican I was an exercise of the Magisterium of the Church and engaged to Holy Ghost to definitively define Catholic doctrine. The fruit of the Vatican I was DOGMA. Those who did not accept the DOGMA were therefore heretics who left the Church. If Pope Francis wants to pretend that that the “teaching” of Vatican II constitute articles of Divine and Catholic faith they denial of which makes a person a heretic and removes them from the Church. Pope Francis is shameless liar. If he wants to impose the “teachings of Vatican II” on Catholic faithful, he must:

1) Articulate the doctrines of Vatican II in clear categorical propositions.

2) He must place himself in the “Chair of Peter” and:

a) Demonstrate that the doctrines from Vatican II that he wants to define are contained in the Deposit of Divine Revelation and have therefore, always been objects of Divine Faith.

b) He must engage the Extra-ordinary Magisterium of the Church and declare that be virtue of his apostolic authority as the Vicar of Christ he is formally defining these doctrines of Divine Faith making them articles of Divine and Catholic Faith, that is, making them DOGMAS of the Church.

c) He must declare that whoever rejects these DOGMAS as part of Divine and Catholic Faith are declared: ANATHAMA

3) Take care of his funeral arrangements for God has promised to preserve His Church from a pope ever imposing a false teaching as an article of Divine and Catholic faith.

Abp. Viganò: Upcoming Vatican Conference “Disturbing Departure from Catholic Orthodoxy”

Declaration of Archbishop Carlo Maria Viganò with regard to the “Fifth International Vatican Conference”

From May 6-8, 2021, the fifth International Vatican Conference will take place, entitled Exploring the Mind, Body & Soul. Unite to Prevent & Unite to Cure. A Global Health Care Initiative: How Innovation and Novel Delivery Systems Improve Human Health. The event is being hosted by the Pontifical Council for Culture, the Cura Foundation, the Science and Faith Foundation, and Stem for Life.

Michael Haynes of LifeSiteNews has reported on the topics to be addressed and the participants, including the infamous Anthony Fauci, whose scandalous conflicts of interest did not prevent him from taking over the management of the pandemic in the United States; Chelsea Clinton, a follower of the Church of Satan and a staunch abortion advocate; the New Age guru Deepak Chopra; Dame Jane Goodall, environmentalist and chimpanzee expert; the CEOs of Pfizer and Moderna; representatives of Big Tech; and a whole slew of abortionists, Malthusians, and globalists known to the general public. The conference has recruited five prominent journalists to be moderators, who are exclusively from left-wing media outlets such as CNN, MSNBC, CBS and Forbes.

This Conference – along with the Council for Inclusive Capitalism of Lynn Forester de Rothschild, the Global Compact on Education, and the inter-religious Pantheon to be held in June in Astana, Kazakhstan – is the umpteenth scandalous confirmation of a disturbing departure of the current Hierarchy, and in particular its highest Roman members, from Catholic orthodoxy. The Holy See has deliberately renounced the supernatural mission of the Church, making itself the servant of the New World Order and Masonic globalism in an antichristic counter-magisterium. The same Roman Dicasteries, occupied by people ideologically aligned with Jorge Mario Bergoglio and protected and promoted by him, now continue unrestrained in their implacable work of demolishing Faith, Morals, ecclesiastical discipline, and monastic and religious life, in an effort as vain as it is unprecedented to transform the Bride of Christ into a philanthropic association enslaved to the Strong Powers. The result is the super-imposition over the true Church of a sect of heretical and depraved Modernists who are intent on legitimizing adultery, sodomy, abortion, euthanasia, idolatry, and any perversion of the intellect and will. The true Church is now eclipsed, denied and discredited by her very Pastors, betrayed even by the one who occupies the highest Throne.

The fact that the deep church has managed to elect its own member so as to carry out this infernal plan in agreement with the deep state is no longer a mere suspicion, but a phenomenon which it is now essential to ask questions about and shed light on. The submission of the Cathedra veritatis to the interests of the Masonic elite is manifesting itself in all its evidence, in the deafening silence of the Sacred Pastors and in the bewilderment of the People of God, who have been abandoned to themselves.

Further demonstration of this degenerate libido serviendi of the Vatican towards the globalist ideology is the choice of speakers to give testimonials and lectures: supporters of abortion, of the use of fetal material in research, of demographic decline, of the pan-sexual LGBT agenda, and last but not least, of the narrative of Covid and the so-called vaccines. Cardinal Ravasi, the President of the Pontifical Council for Culture, is certainly one of the leading representatives of the deep church and Modernist progressivism, as well as an advocate of dialogue with the infamous Masonic sect and a promoter of the famous Courtyard of the Gentiles. It is therefore not surprising that included among the organizers of the event is the Stem for Life Foundation, which proudly defines itself as “a nonsectarian, nonpartisan, tax-exempt organization focused on creating a movement to accelerate development of cell therapies.”

On closer inspection, the sectarianism and partisanship of the Vatican Conference are made evident by the topic it addresses, the conclusions it seeks to draw, its participants, and its sponsors. Even the image chosen to promote the Conference is extremely eloquent: a close-up of Michelangelo’s fresco of Creation on the Sistine Chapel ceiling, in which the hand of God the Father reaches out towards the hand of Adam, but with both hands covered by disposable surgical gloves, recalling the regulations of the new “health liturgy” and implying that even the Lord Himself might spread the virus.

In this sacrilegious representation, the order of Creation is subverted into therapeutic anti-creation, in which man saves himself and becomes the mad author of his own health “redemption.” Instead of the purifying laver of Baptism, the Covid religion proposes the vaccine, the bearer of disabilities and death, as the only means of salvation. Instead of Faith in the Revelation of God, we find superstition and the irrational assent to precepts that have nothing scientific about them, with rites and liturgies that mimic true Religion in a sacrilegious parody.

This choice of imagery has an aberrant and blasphemous ring to it, because it uses a well-known and evocative image to insinuate and promote a false and tendentious narrative that says that in the presence of a seasonal flu, whose virus has still not been isolated according to Koch’s postulates and that can be effectively cured using existing treatments, it is necessary to administer vaccines that are admitted to be ineffective and that are still in the experimentation phase, with unknown side-effects, and whose producers have obtained a criminal shield of immunity for their distribution. The victims immolated on the altar of the health Moloch, from children dismembered in the third month of pregnancy in order to produce the gene serum to the thousands of people who have been killed or maimed, do not stop the infernal machine of Big Pharma, and it is to be feared that there will be a resurgence of the phenomenon over the next few months.

One wonders if Bergoglio’s zeal for the dissemination of the gene serum is not also motivated by base economic reasons, as compensation for the losses suffered by the Vatican and the Dioceses following the lockdown and the collapse of attendance by the faithful at Mass and the Sacraments. On the other hand, if Rome’s silence about the violation of human and religious rights in China has been paid for by the Beijing dictatorship with substantial prebends, nothing prevents the replication of this scheme on a large scale in exchange for the Vatican’s promotion of the vaccines.

The Conference will obviously take great care not to mention even indirectly the perennial teaching of the Magisterium on moral and doctrinal questions of the greatest importance. Conversely, the sycophantic praise of the worldly mentality and the prevailing ideology will be the only voice, along with the amorphous ecumenical repertoire inspired by the New Age.

I note that in 2003 the same Pontifical Council for Culture condemned yoga meditation and, more generally, New Age thought as being incompatible with the Catholic faith. According to the Vatican document, New Age thought “shares with a number of internationally influential groups the goal of superseding or transcending particular religions in order to create space for a universal religion which could unite humanity. Closely related to this is a very concerted effort on the part of many institutions to invent a Global Ethic, an ethical framework which would reflect the global nature of contemporary culture, economics and politics. Further, the politicization of ecological questions certainly colors the whole question of the Gaia hypothesis or worship of mother earth” (2.5). It goes without saying that the pagan ceremonies with which Saint Peter’s Basilica was profaned in honor of the pachamama idol fit perfectly into that “politicization of ecological questions” denounced by the 2003 Vatican document, and which today is instead promoted sine glossa by the so-called Bergoglian magisterium, beginning with Laudato Sì and Fratelli Tutti.

At La Salette, Our Lady warned us: “Rome will lose the Faith and become the seat of the Antichrist.” It will not be the Holy Church, indefectible by the promises of Christ, that will lose the Faith: it will be the sect that occupies the See of Most Blessed Peter and which today we see propagating the anti-gospel of the New World Order. It is no longer possible to remain silent, because today our silence would make us accomplices of the enemies of God and of the human race. Millions of faithful are disgusted by the countless scandals of the Pastors, by the betrayal of their mission, by the desertion of those who by Holy Orders are called to bear witness to the Holy Gospel and not to support the establishment of the kingdom of the Antichrist.

I beg my Brothers in the Episcopate, priests, religious, and in a particular way the faithful laity who see themselves being betrayed by the Hierarchy, to raise their voices so as to express with a spirit of true obedience to Our Lord, Head of the Mystical Body, a firm and courageous denunciation of this apostasy and its authors. I invite everyone to pray that the Divine Majesty may be moved to compassion and intervene in our aid. May the Most Holy Virgin, terribilis ut castrorum acies ordinata, intercede before the Throne of God, compensating with Her merits for the unworthiness of Her children who invoke Her with the glorious title of Auxilium Christianorum.

+ Carlo Maria Viganò, Archbishop

20 April 2021
Feria Tertia infra Hebdomadam II post Octavam Paschae

The Kingdom of God is not the work of man and does not emerge by a natural law of progress from the course of human history. It makes a violent interruption into history and confounds the work of man, like the stone hewn from the mountain without human agency which crushes the image of the four world empires into dust.

Christopher Dawson, Dynamics of World History

Hermeneutics of Continuity/Discontinuity

Martin Luther:

“God does not save factious sinners. Be a sinner and sin boldly, but believe and rejoice in Christ every more boldly. No sin will separate us form the Lamb, even though we commit fornication and murder a thousand times a day.” Martin Luther

“When I awoke last night the Devil came and wanted to debate with me arguing that I was a sinner. To this I replied, “Tell me something new, Devil! I already know that perfectly well; I have committed many a solid and real sin. Indeed there must be good honest sins not fabricated and invented ones for God to forgive.” Martin Luther

In translating St. Paul, “We account a man to be justified by faith” (Romans 3:28), Luther added the word, “alone.” In answer to those who objected to his mutilating Sacred Scripture, he answered: “If your Papist annoys you with the word (alone), tell him straightway: Dr. Martin Luther will have it so. Whoever will not have my translation, let him give it the go-by; the devil’s thanks to him who censures it without my will and knowledge. Dr. Martin Luther will have it so, and he is a doctor above all the doctors in Popedom.” Martin Luther

Pope Francis the Lutheran:

“I think that Marin Luther's intentions were not mistaken. He was a reformer.... And today, Luther and Catholics, Protestants, all of us agree on the doctrine of justification. On this point which is very important, he did not err.”

Pope Francis, public interview, June 26, 2016

Catholic Faith: Council of Trent: Selected Canons on Justification

CANON IX.-If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema.

CANON XII.-If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ's sake; or, that this confidence alone is that whereby we are justified; let him be anathema.

CANON XIV.-If any one saith, that man is truly absolved from his sins and justified, because that he assuredly believed himself absolved and justified; or, that no one is truly justified but he who believes himself justified; and that, by this faith alone, absolution and justification are effected; let him be anathema.

CANON XV.-If any one saith, that a man, who is born again and justified, is bound of faith to believe that he is assuredly in the number of the predestinate; let him be anathema.

CANON XIII.-If any one saith, that it is necessary for every one, for the obtaining the remission of sins, that he believe for certain, and without any wavering arising from his own infirmity and disposition, that his sins are forgiven him; let him be anathema.

CANON XV.-If any one saith, that a man, who is born again and justified, is bound of faith to believe that he is assuredly in the number of the predestinate; let him be anathema.

CANON XIX.-If any one saith, that nothing besides faith is commanded in the Gospel; that other things are indifferent, neither commanded nor prohibited, but free; or, that the ten commandments nowise appertain to Christians; let him be anathema.

CANON XXIX.-If any one saith, that he, who has fallen after baptism, is not able by the grace of God to rise again; or, that he is able indeed to recover the justice which he has lost, but by faith alone without the sacrament of Penance, contrary to what the holy Roman and universal Church-instructed by Christ and his Apostles-has hitherto professed, observed, and taugh; let him be anathema.

CANON XXXIII.-If any one saith, that, by the Catholic doctrine touching Justification, by this holy Synod inset forth in this present decree, the glory of God, or the merits of our Lord Jesus Christ are in any way derogated from, and not rather that the truth of our faith, and the glory in fine of God and of Jesus Christ are rendered (more) illustrious; let him be anathema.

Ecumenism with Lutherans requires abandoning both Reason and Free Will which helps explain why Modernists are both stupid and reckless!

“Reason is a whore, the greatest enemy that faith has; it never comes to the aid of spiritual things, but more frequently than not struggles against the divine Word, treating with contempt all that emanates from God.”

Martin Luther

“This error of free will is a special doctrine of the antichrist.”

Martin Luther

Worth Reading Again from Last Year for fans of the Indult:

Open Letter by “Papal favorite” calling for End of Summorum Pontificum

OPEN LETTER on the “State of Liturgical Exception” | Andrea Grillo, April 29, 2020

To all theologians, scholars, and students of theology:

The great liturgical tradition, which has always accompanied and supported the Church in her history of grace and sin, hears the groaning of individuals and nations in this pandemic crisis, which brings suffering and affliction to those who are sick, and fear, isolation and loneliness to everyone else. The ordinary rhythm of the Lenten and Paschal journey is altered and subverted, in solidarity with our common suffering. We would never have thought, however, that a small but not marginal suffering would also come at the same time through the exercise of ecclesial authority and through the decrees Quo magis e Cum sanctissima, which the Congregation for the Doctrine of the Faith published on 25 March 2020.

It is no surprise that This Congregation should devote its attention to the liturgy. But special and singular is the fact that it modifies the ordines, introduces prefaces and formularies for feasts, and modifies calendars and criteria of precedence. And it does this on a 1962 missal. How is this possible? The Congregation, as is known, in this case moves in the space of an exceptional authority, which dates back 13 years, in accordance with motu proprio Summorum pontificum. But since time is greater than space, what is possible on the regulatory level is not always appropriate. Therefore, it is crucial to engage in critical reflection on the logic of this development.

Time, in fact, has unveiled to us the paradox of a competence on the liturgy being taken away from the Bishops and the Congregation of Worship: this was arranged, in Summorum pontificum, with an intention of solemn pacification and generous reconciliation, but soon it changed into a serious division, a widespread conflict, and became the symbol of a “liturgical rejection” of the Second Vatican Council. The greatest distortion of the initial intentions of the motu proprio can be seen today in those diocesan seminaries where it is expected that the future ministers will be trained at the same time in two different rites: the conciliar rite and the one that denies it. All this reached its most surreal point the day before yesterday, when the two Decrees were released. They mark the culmination of a distortion which is no longer tolerable, and which can be summed up as follows:

· the Congregation for the Doctrine of the Faith acts as a substitute in exercising competences conferred by the Second Vatican Council on Bishops and the Congregation for Divine Worship;

· it undertakes to elaborate ”liturgical variants” of the ordines without having the historical, textual, philological and pastoral competences;

· it seems to ignore, precisely on the dogmatic level, a grave conflict between the lex orandi and the lex credendi, since it is inevitable that a dual, conflictual ritual form will lead to a significant division in the faith;

· it seems to underestimate the disruptive effect this “exception” will have on the ecclesial level, by immunizing a part of the community from the “school of prayer” that the Second Vatican Council and the liturgical reform have providentially given to the common ecclesial journey.

A “state of exception” is also happening today on the civil level, in its harsh necessity, and this fact allows us greater ecclesial foresight. To return to an ecclesial normality, we must overcome the state of liturgical exception established 13 years ago in another world, with other conditions and with other hopes, by Summorum pontificum. It no longer makes sense to deprive diocesan bishops of their liturgical powers; neither does it make sense to have an Ecclesia Dei Commission (which has in fact already been suppressed), or a Section of the Congregation for the Doctrine of the Faith which take away authority from diocesan Bishops and the Congregation of Divine Worship; it no longer makes sense to enact decrees to “reform” a rite that is closed in the historical past, inert and crystallized, lifeless and without vigor. There can be no resuscitation for it. The double regime is over; the noble intention of SP has waned; the Lefebvrians have raised the barhigher and higher and then run away, insulting the Second Vatican Council and the present pope along with all three of his predecessors. Continuing to nourish a “state of liturgical exception” – one that was born to unite, but does nothing but divide – only leads to the shattering, privatization, and distortion of the worship of the Church. On the basis of these considerations, we resolve together to request that the Congregation for the Doctrine of the Faith immediately withdraw the two decrees of 25/03/2020 and restore all powers concerning the liturgy to the diocesan Bishops and the Congregation for Divine Worship. Obviously, we ask this without prejudice to the powers that this Congregation retains in doctrinal matters.

So let us leave the “state of liturgical exception”. If not now, when?

With best wishes to all colleagues and students, besieged but not conquered in life, during these bitter yet still generous times.

COMMENT:

“Time is greater than space” – The ideological lynchpin of Pope Francis the Great Equivocator

This liturgical OPEN LETTER structures its argument around the phrase: Time is Greater Than Space.” This slogan of Pope Francis, “Time is greater than space” (TGTS), appeared in his first two encyclicals, Lumen Fidei and Laudato Si’. It surfaced again in the apostolic exhortations, Evangelii Gaudium and Amoris Laetitia.

From Lumen Fidei:

“Let us refuse to be robbed of hope, or to allow our hope to be dimmed by facile answers and solutions which block our progress, ‘fragmenting’ time and changing it into space. Time is always much greater than space. Space hardens processes, whereas time propels towards the future and encourages us to go forward in hope.”

Evangelii Gaudium is more revealing as to the cryptic meaning of this phrase:

222. A constant tension exists between fullness and limitation. Fullness evokes the desire for complete possession, while limitation is a wall set before us. Broadly speaking, “time” has to do with fullness as an expression of the horizon which constantly opens before us, while each individual moment has to do with limitation as an expression of enclosure. People live poised between each individual moment and the greater, brighter horizon of the utopian future as the final cause which draws us to itself. Here we see a first principle for progress in building a people: time is greater than space.

223. This principle enables us to work slowly but surely, without being obsessed with immediate results. It helps us patiently to endure difficult and adverse situations, or inevitable changes in our plans. It invites us to accept the tension between fullness and limitation, and to give a priority to time. One of the faults which we occasionally observe in sociopolitical activity is that spaces and power are preferred to time and processes. Giving priority to space means madly attempting to keep everything together in the present, trying to possess all the spaces of power and of self-assertion; it is to crystallize processes and presume to hold them back. Giving priority to time means being concerned about initiating processes rather than possessing spaces. Time governs spaces, illumines them and makes them links in a constantly expanding chain, with no possibility of return. What we need, then, is to give priority to actions which generate new processes in society and engage other persons and groups who can develop them to the point where they bear fruit in significant historical events. Without anxiety, but with clear convictions and tenacity.

St. Pius X said in Pascendi that Evolution is the fundamental principle of the heresy of Modernism. This error is practically applied when Modernists embrace Becoming and reject Being. This neologism of Francis, TGTS, is just a repacking of this old philosophical error of Modernism. Francis is trying to sound clever by putting a little make-up and bow-tie on the pig. But the pig remains a pig because that is his Being. Fr. Réginald Marie Garrigou-Lagrange, O.P. explained this error in his great essay, Where is the New Theology Leading Us?, that was published in the Angelicum in 1946.

It should be remembered that on December 1, 1924, the Holy Office condemned 12 propositions taken from the philosophy of action, among which was number 5, or the new definition of truth: “Truth is not found in any particular act of the intellect wherein conformity with the object would be had, as the Scholastics say, but rather truth is always in a state of becoming, and consists in a progressive alignment of the understanding with life, indeed a certain perpetual process, by which the intellect strives to develop and explain that which experience presents or action requires: by which principle, moreover, as in all progression, nothing is ever determined or fixed.” The last of these condemned propositions is: “Even after Faith has been received, man ought not to rest in the dogmas of religion, and hold fast to them fixedly and immovably, but always solicitous to remain moving ahead toward a deeper truth and even evolving into new notions, and even correcting that which he believes.”

Many, who did not heed these warnings, have now reverted to these errors.

……

It revisits modernism. Because it accepted the proposition which was intrinsic to modernism: that of substituting, as if it were illusory, the traditional definition of truth: aequatio rei et intellectus (the adequation of intellect and reality), for the subjective definition: adequatio realis mentis et vitae (the adequation of intellect and life). That was more explicitly stated in the already cited proposition, which emerged from the philosophy of action, and was condemned by the Holy Office, December 1, 1924: “Truth is not found in any particular act of the intellect wherein conformity with the object would be had, as the Scholastics say, but rather truth is always in a state of becoming, and consists in a progressive alignment of the understanding with life, indeed a certain perpetual process, by which the intellect strives to develop and explain that which experience presents or action requires: by which principle, moreover, as in all progression, nothing is ever determined or fixed” (v. Monitore ecclesiastico, 1925. t. I; p. 194.)

The truth is no longer the conformity (of judgment) to the intuitive reality and its immutable laws but the conformity of judgment to the exigencies of action, and of human life which continues to evolve. The philosophy of being or ontology is substituted by the philosophy of action which defines truth as no longer a function of being but of action.

Thus is modernism reprised: “Truth is no more immutable than man himself, inasmuch as it is evolved with him, in him and through him. As well, Pius X said of the modernists, “they pervert the eternal concept of truth.”

……

The traditional definition truth is no longer for them the conformity of judgment to intuitive being and the immutable laws of non-contradiction, of causality, etc. For them, the truth is no longer that which is but that which is becoming — and is constantly and always changing.

For the Modernist heretic, Pope Francis, “Time is greater than space,” “Time” means the process of becoming through evolution and “Space” is the limitation of static being. A library could be filled with analyzing the implications of this error but suffice for the present there are two obvious to everyone: Firstly, the very definition of heresy is the rejection of DOGMA. For the faithful Catholic, DOGMA is NECESSARILY the proximate rule of faith. This is directly rejected by the Modernists. They replace Dogma with the person of the pope as the proximate rule of faith and he is free to corrupt the revealed truth in whatever manner he pleases. The second obvious error is that they deny the philosophical meaning of substance. They follow modern reductionist Scientism that resurrected the Greek philosopher Democritus’ (460-370 B.C.) theory that the fundamental nature of all that existed is “atoms and the void.” Since all reality is just the recombination of atoms and the void between them, then there cannot be such thing as a fixed substance in which accidents adhere. Consequently, we have Benedict/Ratzinger denying substance and making the accident of relationship the fundamental ground of all reality. It is therefore not surprising when he denies the Dogma of Transubstantiation. And what becomes of the Dogma that the Father and the Son are Consubstantial? Francis follows in the same manner and never kneels before the Blessed Sacrament. No argument can touch these blighted minds, if you call something that never thinks a “mind.” It matters not what wreckage and ruin that has followed since Vatican II because the being of the wreckage cannot overcome their ideological fantasy of becoming as Pope Francis looks to his “brighter horizon of the utopian future… for progress in building a people.”

The truth is just the opposite, ‘Space is Greater than Time.’ God revealed His name to Moses, “I AM.” Jesus applied this name to Himself. God is perfect BEING; He is perfect ACT: “Every best gift, and every perfect gift, is from above, coming down from the Father of lights, with whom there is no change, nor shadow of alteration” (James 1:17). Ultimately time will end in a changeless eternity where the faithful will be with God in a space prepared by Him for each one of us. “In my Father's house there are many mansions. If not, I would have told you: because I go to prepare a place for you. And if I shall go, and prepare a place for you, I will come again, and will take you to myself; that where I am, you also may be” (John 14:2-3).

Andrea Grillo gives as a reason for the suppression of the Latin Mass granted to the Indult crowd:

He too believes with Francis that TGTS. Latin Mass Catholics are stuck in space while the Catholic Church is moving in time to a new “dogmatic level” that will inevitably “lead to a significant division in the faith.”

The two rites he says represent a “grave conflict between the lex orandi and the lex credenda.” Are we to congratulate Grillo for this insight?Cardinal Alfredo Ottaviani, Prefect of the Congregation for the Doctrine for the Faith with his Interventionin in 1969 said the same thing! This is a truth that faithful Catholics have known for more than 50 years! Yet Indultists publicly deny this truth professing that both the Novus Ordo and the traditional Latin rite express an identity of “lex orandi /lex credendi.” This is the price they have paid for their Indult; a mind that turns its back on the first principle of the understanding cannot even be called a “mind”!

Ss. Peter & Paul Roman Catholic Mission’s purpose is to make a public profession of the Catholic faith before our local ordinary and Rome. Foundational to this purpose is that DOGMA IS divine revelation infallibly defined by the Magisterium of the Church, which is irreformable both in its truth (form) and its terminology employed (matter), IS the “formal object of divine and Catholic faith” and constitutes the proximate rule of faith for all the faithful. Furthermore, our immemorial ecclesiastical traditions are necessary attributes of the faith by which alone the faith can be known and communicated to others. Since God has imposed a duty upon His faithful to profess their faith and worship Him in the public forum, every Catholic possesses the inalienable right to our immemorial traditions by which alone these duties can be fulfilled. Those who have accepted the Latin Mass by virtue of Indult and/or grant of legal privilege want a non-confrontational modus vivendi with Modernist heretics. This has never worked in the past and it will not work now. Being neither ‘cold nor hot’, they please no one and will soon learn that having traded their birth right for bowl of pottage there is nothing left to eat.

Hermeneutics of Continuity/Discontinuity

Illustrative Example of the Heresy of Neo-Modernism

It is not enough to find a new language in which to articulate our perennial faith; it is also urgent, in the light of the new challenges and prospects facing humanity, that the Church be able to express the ‘new things’ of Christ’s Gospel, that, albeit present in the word of God, have not yet come to light.

Pope Francis the Destroyer, Address, October 11, 2018

Illustrative Example of the Catholic Faith

If there are any present-day teachers making every effort to produce and develop new ideas, but not to repeat “that which has been handed down,” and if this is their whole aim, they should reflect calmly on those words which Benedict XV proposes for their consideration: “We wish this maxim of our elders held in reverence: Nihil innovetur nisi quod traditum — let nothing new be introduced, but only what has been handed down; it must be held as an inviolable law in matters of faith, and should also control those points which allow of change, though in these latter for the most part the rule holds: non nova sed noviter—not new things but in a new way.”

Pope Pius XII, Si Diligis, Allocution to Cardinals, Archbishops, and Bishops on the Canonization of St Pius X, May 31, 1954.

The Church that knows how to celebrate Easter is synodal

Vatican Insider | Paolo Scarafoni and Filomena Rizzo | 4-20-21

“It is a matter of putting Jesus Christ at the centre of community life and of living a new Pentecost. The paradigm remains the Second Vatican Council: once it began, at the moment of real sharing, precisely on the subject of the «liturgical celebration», it was no longer possible to harness the Holy Spirit and keep him under the control of a few, and so the novelty could enter the world.”

COMMENT: The blasphemy never ends. These Modernist heretics have the effrontery to say that before Vatican II, that Holy Spirit was “harnessed” and “kept under control” to prevent Him from inflicting His liturgical “novelty” on the Church. The “received and approved” Roman rite of Mass is the object of Dogma. It is therefore the work of the Holy Ghost as all true worship of God is and always has been from the beginning to this day. For these heretics, the countless saints, martyrs and confessors that fill the history of the Church never “put Jesus Christ at the centre of community life and the living a new Pentecost.” The Novus Ordo Church knows nothing about the celebration of Easter because they know nothing about a penitential exercise of Lent. They want the joy of the Resurrection without the contradiction of the Cross and Passion of Jesus Christ. That is the “novelty” they pursue. It is the same that the Pharisees wanted: “Let Christ the king of Israel come down now from the cross, that we may see and believe” (Mark 15:32). These constitute the “many” who will one day hear our Lord say: “Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father who is in heaven, he shall enter into the kingdom of heaven. Many will say to me in that day: Lord, Lord, have not we prophesied in thy name, and cast out devils in thy name, and done many miracles in thy name? And then will I profess unto them, I never knew you: depart from me, you that work iniquity” (Matt 7:21-23). They have betrayed the Faith and yet promise themselves heaven as if it were possible that the Truth of Christ could be immaterial to His friendship. Jesus Christ said that there is a sin that will not be forgiven in this world or the next: the sin against the Holy Ghost. Why? It may very well be because the “many” believe they possess the grace of God and therefore cannot repent of a sin they are blind to. Pray God to deliver us sins of ignorance.

Usury: Making fertile what is by nature sterile

Antonio: Or is your gold and silver ewes and rams?

Shylock: I cannot tell. I make it breed as fast.

Shakespeare, The Merchant of Venice

If we are disciples of Jesus Christ, a new mind, new loves, new hatreds, new fears, new hopes, new aspirations, new affections, new desires have sprung up in us. ‘If any man be in Christ Jesus, he is a new creature’ and in a new creation. A change has passed upon him so great that he may feel day after day the words of our Divine Lord fulfilled in him: ‘In that day ye shall know that I am in My Father, and you in Me, and I in you.’

Cardinal Henry Edward Manning, Sin and Its Consequences

There is one other truth – that no men see the nature of sin so clearly as those who are freest from sin; just as no intelligence knows sin with such an intensity of knowledge as God Himself. Our Divine Lord Jesus Christ, the sinless Son of God, knew sin in all its hatefulness so as no other human heart has ever known it. His Immaculate Mother—because sinless—knew the sinfulness of sin by the light of her intelligence, and by a pure horror of her whole spiritual nature. So in like manner the Saints of God, each one of them in the proportion of his sanctity; and so you likewise in the measure in which you are free from sin, in that measure will you hate it, in that measure you understand and estimate its sinfulness. And if at any time in your life you have committed sin—in the measure in which you are separated from your past life, in the measure in which that old character of yours has been taken off, and you can see ‘the old man’ which you have sloughed off, that old being and nature of yours which cleaves to you no longer, which you look on as a thing hideous and horrible, belonging to you no more, belonging to your childhood, boyhood, or youth, but yours no longer now—in that measure you understand the sinfulness of sin. You can look back on your past life, and understand your sins as you did not understand Them then; and when you come to die, your present character and your present life will be seen by you in a light, brighter and more intense than that under which you see them now. Look up, therefore, into the light of God’s presence, and pray God to make you to know yourselves as He knows you, and to see yourselves as He sees you now; for when you have seen the worst of your sins, what are they compared with those which God sees in you? Therefore do not let us ever think that we know all our sins yet, do not let us imagine that we fully know our own sinfulness. We are only beginning to learn it, and we shall have to learn it all our life. There are three great depths which no human line can sound—the depth of our sinfulness, the depth of our unworthiness, and the depth of our nothingness. If you are beginning to learn those three things, happy are you. Be not afraid, the more you see your own sinfulness; and for this reason. Who is showing it to you? It is the light of the Spirit of God. It is He Who alone searches the heart, Who alone makes us know ourselves; and the more you see of your own sinfulness; the truer pledge you have of His presence; that He is with you, that He is within you, that He is busied about your salvation. He is giving you a pledge and a promise that every sin you see He will help you to repent of and every sin you repent of shall be washed away in the Precious Blood of Jesus Christ.

Cardinal Henry Edward Manning, Sin and Its Consequences

“No one can be condemned forever, because that is not the logic of the Gospel!”

Pope Francis, Amoris Laetitia

While St. Francesco de Geronimo (Francis Jerome), S.J. (1642-1716, feast day May 11) was preaching to abandoned women in the streets of Naples, one of their number insulted him from her window and ridiculed his discourse. The Saint warned her that within eight days God would punish her, and on the eighth day he invited his audience, who had assembled at the same place, to visit the woman that had interrupted him. She was found by them lying dead upon the floor of her room. 'Catherine,' said the Saint, addressing the dead body, 'for the greater glory of God and the edification of those standing by, answer me, Where are you?' The departed soul returned for an instant, and gave an answer distinctly heard by all present - 'In hell, for eternity.'

Rev. Henry S. Bowden, St. Francesco de Geronimo, The Apostle of Naples, Lives of the Saints

“It is the nature of man to need external assistance to enable him to rise to the meditation of divine things. Internal piety, therefore, requires to be excited and nourished by ceremonies, or certain sensible signs. Moreover, every man ought to be religious and pious…to the extent of promoting the piety and instruction of his fellow men…and this cannot be done, unless we profess by some external sign the intimate sense of religion with which we are animated.”

Fr. Michael Muller, The Holy Sacrifice of the Mass

Pope Francis calls for ‘global governance’ and ‘universal vaccines’ in letter to globalist financial summit

‘There remains an urgent need for a global plan that can create new or regenerate existing institutions, particularly those of global governance, and help to build a new network of international relations for advancing the integral human development of all peoples.’

LifeSiteNews - Michael Haynes - VATICAN CITY-April 8, 2021– Pope Francis has addressed the World Bank and International Monetary Fund at their spring meeting, calling for “global governance” in light of COVID-19, strongly advocating for universal vaccines, and bemoaning the “ecological debt” which is owed to “nature itself.”

His letter is the latest in a series of recent acts in which Francis has aligned himself with global corporations committed to anti-Catholic agendas.

The letter was delivered via Peter Cardinal Turkson, Prefect of the Holy See’s Dicastery for Promoting Integral Human Development, to the spring 2021 meeting between the World Bank and the International Monetary Fund (IMF), which is currently being held online from April 5 - 11.

Dated April 4, the letter mentioned God just once, in the final line.

Instead, Francis focussed on calling for a system of global government which would implement a new societal order upon the world, based upon climate change policies and universal vaccination.

‘GLOBAL GOVERNANCE’

Referencing “the Covid-19 pandemic,” Francis declared that the world had been forced to “confront a series of grave and interrelated socio-economic, ecological, and political crises.”

Such inter-connected crises, he placed before the World Bank and IMF, hoping that their meetings would provide the basis for a re-ordering of world affairs: “It is my hope that your discussions will contribute to a model of ‘recovery’ capable of generating new, more inclusive and sustainable solutions to support the real economy, assisting individuals and communities to achieve their deepest aspirations and the universal common good.”

Francis repeated the claim that COVID has shown how “no one is saved alone,” and hence “new and creative forms of social, political and economic participation” must be drawn up.

Quoting from his recent encyclical Fratelli Tutti, which has been described as “blasphemous” by Archbishop Carlo Maria Viganò, Francis mentioned “trust” as the “cornerstone of all relationships,” a point which he believed the World Bank and IMF would “know well” due to being “experts in finance and economics.”

He urged that the two financial giants foster such relationships, and engage in “building bridges, and envisioning long-term inclusive projects.”

Francis also renewed his frequent call for a paradigm shift in global politics, saying: “there remains an urgent need for a global plan that can create new or regenerate existing institutions, particularly those of global governance, and help to build a new network of international relations for advancing the integral human development of all peoples.”

A principal effect of the desired global government, would be the reduction of debt in order to enable easy access primarily to “vaccines,” followed by “health, education and jobs.”

AN ‘ECOLOGICAL DEBT’ TO ‘NATURE ITSELF’

However, Pope Francis did not miss the opportunity to instruct the IMF and World Bank on another of his regular areas of concern issues, namely “climate change.” He warned about overlooking “ecological debt,” a phenomena which he described as affecting the whole world, and pitting the “global north” against the “south.”

“We are, in fact, in debt to nature itself, as well as the people and countries affected by human-induced ecological degradation and biodiversity loss,” wrote Francis.

“In this regard, I believe that the financial industry, which is distinguished by its great creativity, will prove capable of developing agile mechanisms for calculating this ecological debt, so that developed countries can pay it, not only by significantly limiting their consumption of non-renewable energy or by assisting poorer countries to enact policies and programmes of sustainable development, but also by covering the costs of the innovation required for that purpose.”

These lines seem to echo the sentiments expressed by key globalist and founder of the World Economic Forum, Klaus Schwab, whose proposed anti-Catholics “Great Reset,” is underpinned by a focus on a green financial agenda, as he mentions the “withdrawal of fossil-fuel subsidies,” and a new financial system based on “investments” which advance “equality and sustainability,” and the building of a “‘green’ urban infrastructure.”

Schwab, the IMF, and scores of the world’s most influential banks (including the World Bank), have in fact already committed themselves to enforcing the green agenda of the Great Reset, and look set to make adherence to such green policies a criteria for access to finance in the future.

Francis has already signalled his intimacy with Schwab, by sending an address to the WEF four time in his eight-year pontificate, and allowing an annual Vatican roundtable at Davos, the WEF’s annual conference site in Switzerland.

A SECULAR SOCIETY POINTED TO A NEW ‘COMMON GOOD’

Francis also made reference to the “common good,” several times in his letter, which he linked intimately to finance and a form of secular fraternity of the kind described in Fratelli Tutti.

“It follows that public money may never be disjoined from the public good, and financial markets should be underpinned by laws and regulations aimed at ensuring that they truly work for the common good. A commitment to economic, financial and social solidarity thus entails much more than engaging in sporadic acts of generosity.”

Such goals, for Francis, include “a justly financed vaccine solidarity,” which he said was part of the “the law of love and the health of all.”

“Here, I reiterate my call to government leaders, businesses and international organizations to work together in providing vaccines for all, especially for the most vulnerable and needy.”

Closing his letter, Francis repeated his wish for a world focussed on a new style of fraternity, underpinned by a focus on green policies, urging the World Bank and IMF to develop solutions for “a more inclusive and sustainable future.”

It would be a future “where finance is at the service of the common good, where the vulnerable and the marginalized are placed at the centre, and where the earth, our common home, is well cared for.”

There was no mention in the letter of Christ, the Catholic Church or the Catholic teaching on the common good.

EXCLUSIVE –

Former Pfizer VP: ‘Your government is lying to you in a way that could lead to your death.’

‘Look out the window, and think, “why is my government lying to me about something so fundamental?” Because, I think the answer is, they are going to kill you using this method. They’re going to kill you and your family.’

LifeSiteNews – Patrick Delaney - April 7, 2021 — Dr. Michael Yeadon, Pfizer's former Vice President and Chief Scientist for Allergy & Respiratory who spent 32 years in the industry leading new medicines research and retired from the pharmaceutical giant with “the most senior research position” in his field, spoke with LifeSiteNews.

He addressed the “demonstrably false” propaganda from governments in response to COVID-19, including the “lie” of dangerous variants, the totalitarian potential for “vaccine passports,” and the strong possibility we are dealing with a “conspiracy” which could lead to something far beyond the carnage experienced in the wars and massacres of the 20th century.

His main points included:

· There is “no possibility” current variants of COVID-19 will escape immunity. It is “just a lie.”

· Yet, governments around the world are repeating this lie, indicating that we are witnessing not just “convergent opportunism,” but a “conspiracy.” Meanwhile media outlets and Big Tech platforms are committed to the same propaganda and the censorship of the truth.

· Pharmaceutical companies have already begun to develop unneeded “top-up” (“booster”) vaccines for the “variants.” The companies are planning to manufacture billions of vials, in addition to the current experimental COVID-19 “vaccine” campaign.

· Regulatory agencies like the U.S. Food and Drug Administration and the European Medicines Agency, have announced that since these “top-up” vaccines will be so similar to the prior injections which were approved for emergency use authorization, drug companies will not be required to “perform any clinical safety studies.”

· Thus, this virtually means that design and implementation of repeated and coerced mRNA vaccines “go from the computer screen of a pharmaceutical company into the arms of hundreds of millions of people, [injecting] some superfluous genetic sequence for which there is absolutely no need or justification.”

· Why are they doing this? Since no benign reason is apparent, the use of vaccine passports along with a “banking reset” could issue in a totalitarianism unlike the world has ever seen. Recalling the evil of Stalin, Mao, and Hitler, “mass depopulation” remains a logical outcome.

· The fact that this at least could be true means everyone must “fight like crazy to make sure that system never forms.”

Archbishop Carlo Maria Viganò, Interviewed by Aldo Maria Valli

April 5, 2021

Valli: With respect to the affairs of the world and the Church there is a radically divided judgment, with a polarization that seems to admit no mutual understanding. It is as if two different cultures have emerged, two different anthropologies, and even two different faiths. Thus, how should we behave in this situation if we wish to safeguard love for the truth?

Viganò: You are right: the establishment of the New Order, begun under the pretext of the so-called pandemic, makes the loss of inner peace and serenity perceptible to many; it makes us perceive an evil that overwhelms us and before which we feel powerless; it sharpens divisions and disputes between family members, relatives, and friends. Very often we are saddened to see how the lie succeeds in convincing people close to us whom we had believed to be mature and capable of discerning good from evil. It seems incredible to us that our friends have allowed themselves to be deceived, indeed I would almost say to be hypnotized, by the drumbeat of the mainstream media: doctors whom we considered conscientious seem to have cancelled their own scientific knowledge by abdicating rationality in the name of a sort of crazy superstition; acquaintances who up until yesterday condemned the horrors of Nazism and Communism do not realize how much the horrors of those dictatorships are being re-proposed in an even more inhuman and ruthless form, replicating on a wider scale the experimentation of the concentration camps and the violation of the natural rights of the world population. We cannot understand how it can be that our parish priest speaks to us about Covid as if it were a plague, that the mayor behaves like a hierarch, that a neighbor calls the police because a family organizes a barbecue on the terrace. Elderly people who once fought valiantly and risked their lives are now literally terrorized by a treatable flu. Fathers of families with solid moral principles tolerate their children being indoctrinated into vice and perversion, as if what has been passed on to them and what they believe in no longer has any value. Speaking about love of one’s country, the defense of national borders, and national sovereignty is now considered fascist. And we ask ourselves: where is the Italy that we have loved? Where is the Church that instructed us in the Faith and made us grow in the Grace of God? Is it possible that all of this has been cancelled in just a few years?

It is obvious that what is now happening has been planned for decades, both in the civil sphere as well as the religious. And many people, very many, have been deceived: first by convincing them to grant rights to those who share neither our Faith nor our values, then by making them feel almost guilty for the fact of being Catholic, for their ideas, for their past. Today we have reached the point of being barely tolerated as retrogrades and fanatics, while there are those would like to make it a crime to do what has constituted the basis of civilized life for millennia and declare every behavior against God, against nature, and against our identity not only licit but obligatory.

In the face of this upheaval that involves our entire society, the division that emerges between the children of light and children of darkness appears increasingly clear: this is a grace that is granted to us by God in order to make a courageous and decisive choice. Let us recall the words of Our Lord: “Do not believe that I have come to bring peace upon the earth; I have not come to bring peace but a sword” (Mt 10:34). The pacifism we have been hearing about for decades only serves to disarm the good and set the wicked free to do their iniquitous works. Therefore even the division and polarization between those who belong to the City of God and those who serve the prince of this world is welcome, if it serves to open our eyes. Love for the truth necessarily implies hatred of lies, and it would be ill-considered and illusory to believe that two masters can be served. If today we are asked to choose between the Kingdom of Christ and the tyranny of the New World Order, we cannot avoid this choice and must carry it out consistently, asking the Lord for the strength to bear witness to Him even to the point of martyrdom. Whoever tells us that the Gospel can be reconciled with the anti-Gospel of globalism is lying, just as those who offer us a world without wars in which all religions can live together in peace also lie. There is no peace except in the Kingdom of Christ: pax Christi in regno Christi. Of course, in order to conduct our combat successfully we should be able to count on generals and commanders who guide us: if almost all of them have preferred desertion and betrayal, we can however count on an invincible Leader, the Most Holy Virgin, invoking Her protection over Her children and the entire Church. Under Her powerful guidance we should not fear anything, because it is She who will strike the head of the ancient serpent, restoring the order that the pride of Satan has broken.

Valli: We are approaching Easter: despite everything, the Lord rises. We want to find reasons for hope. This is a difficult undertaking, but can we try?

Viganò: Not only can we try: we must have Faith and also exercise the virtue of Hope, according to which we know that the Lord grants us the Graces necessary to avoid sin, carry out the good, and merit the eternal beatitude of Heaven. Let’s not forget that we are pilgrims in hac lacrimarum valle, and that our homeland is the heavenly Jerusalem, along with the Angels and Saints, in the glory of the Most Holy Trinity. Surrexit Dominus vere, the Easter liturgy proclaims: He has Risen once and for all, conquering Satan and snatching from him the chirograph that Adam signed with original sin. The present trials, the fear of being abandoned and alone against a powerful alignment that seems to crush us and overcome us, should not frighten us but spur us on to renew our trust in Him who said of Himself: “I have told you these things, so that you may have peace in Me. In the world you will have tribulation; but take courage, I have conquered the world” (Jn 16:33).

[Modernism is the] synthesis of all heresies [whose] system means the destruction not of the Catholic religion alone, but of all religion.... [Modernists] partisans of error are to be sought not only among the Church’s open enemies; but what is to be most dreaded and deplored, in her very bosom, and are all the more mischievous the less they keep in the open.... They put themselves forward as reformers of the Church [though they are] thoroughly imbued with the poisonous doctrines taught by the enemies of the Church.... They assail all that is most sacred in the work of Christ.... [They are] the most pernicious of all the adversaries of the Church... They lay the axe not to the branches and shoots, but to the very root, that is, to the Faith and its deepest fibers.... The most absurd tenet of the Modernists, that every religion according to the different aspect under which it is viewed, must be considered as both natural and supernatural. It is thus that they make consciousness and revelation synonymous. From this they derive the law laid down as the universal standard, according to which religious consciousness is to be put on an equal footing with revelation, and that to it all must submit, even the supreme authority of the Church.

St. Pius X, Pascendi

Therefore: In the Novus Ordo Church of Sweet Dreams where harshness is always frowned upon harshly!

· Religious Liberty is the doctrinal validation of “Religious Consciousness.”

· Ecumenism is the collectivization and synthesis through dialogue of the individual’s “Religious Consciousness.”

· “Faith” is the affirmation of the subjective “Religiousness Consciousness” on the authority of the believer.

· “Dogma” is the historical and transitory expression of “Religiousness Consciousness” for a particular age.

· “Tradition” is the historical perceptions from which the present “Religious Consciousness” has evolved.

Hermeneutics of Continunity/Discontinunity

Blessed Virgin Mary, Co-Redemptrix, “The Mother of all the living”!

Pope Francis theological tripe:

“Being faithful to her Master, who is her Son, the only Redeemer, she never wanted to take anything for herself from her Son. She never presented herself as a co-redemptrix…. When they come to us with the story according to which we should declare this, or that other dogma, let us not get lost in foolishness.”

Pope Francis, denying the title of the Blessed Virgin as Co-Redemptrix

Wisdom of Catholic Truth:

· “Just as Eve, wife of Adam, yet still a virgin, became by her disobedience the cause of death for herself and the whole human race, so Mary, too, espoused yet a virgin, became by her obedience the cause of salvation for herself and the whole human race.”

St. Irenaeus, 2nd century

· “Death through Eve, life through Mary.”

St. Jerome, 4th century

· “Through the Blessed Virgin Mary, we are redeemed from the tyranny of the devil.”

Modestus of Jerusalem, 7th century

· “Hail thou, through whom we are redeemed from the curse.”

St. John Damascene, 8th century

· “Through her (the Blessed Virgin Mary), man was redeemed.”

St. Bernard of Clairvaux, 12th century

· “That woman (namely Eve), drove us out of Paradise and sold us; but this one (Mary) brought us back again and bought us.”

St. Bonaventure, 13th century

· “The Blessed Virgin merits for us de congruo what Christ merited de condign.”

Pope St. Pius X, Ad diem illum

· “(The Blessed Virgin Mary) offered Him on Golgotha to the Eternal Father together with the holocaust of her maternal rights and her motherly love like a new Eve for all children of Adam.”

Pope Pius XII, Mystici Corporis

COMMENT:

Many date the title of the Blessed Virgin Mary as Co-Redemptrix to the 16th century. It is actually much older than that but the theological truth that the title describes is found in Scripture, the Church Fathers and the constant tradition of the Catholic Church. It may have become more evident in the 16th century only because the Protestants deny it.

Pope Francis denies the title because he is a Protestant heretic. He is on public record affirming his belief in Luther’s heretical doctrine of Justification which denies any incorporation of the baptized into Jesus Christ with the end to share in His sanctification and glorification. Catholic truth teaches that every Catholic “who has been baptized in Christ, has put on Christ” (Gal 3:27). And every Catholic who has “put on Christ” must then “deny himself, and take up his cross, and follow (Jesus Christ)” (Matt 16:24) so that he can “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). Every baptized Catholic is called upon to be a co-redemtrix with Jesus Christ and this constitutes the greatest honor for any of the faithful. Pope Pius XII said:

Because Christ the Head holds such an eminent position, one must not think that he does not require the help of the Body. What Paul said of the human organism is to be applied likewise to the mystical Body: “The head cannot say to the feet: I have no need of you.” It is manifestly clear that the faithful need the help of the Divine Redeemer, for He has said: “Without me you can do nothing,” and according to the teaching of the Apostle every advance of this Mystical Body towards its perfection derives from Christ the Head. Yet this, also, must be held, marvelous though it may seem: Christ has need of His members. First, because the person of Jesus Christ is represented by the Supreme Pontiff, who in turn must call on others to share much of his solicitude lest he be overwhelmed by the burden of his pastoral office, and must be helped daily by the prayers of the Church. Moreover as our Savior does not rule the Church directly in a visible manner, He wills to be helped by the members of His Body in carrying out the work of redemption. This is not because He is indigent and weak, but rather because He has so willed it for the greater glory of His spotless Spouse. Dying on the Cross He left to His Church the immense treasury of the Redemption, towards which she contributed nothing. But when those graces come to be distributed, not only does He share this work of sanctification with His Church, but He wills that in some way it be due to her action. This is a deep mystery, and an inexhaustible subject of meditation, that the salvation of many depends on the prayers and voluntary penances which the members of the Mystical Body of Jesus Christ offer for this intention and on the cooperation of pastors of souls and of the faithful, especially of fathers and mothers of families, a cooperation which they must offer to our Divine Savior as though they were His associates.

Pope Pius XII, Mystici Corporis

“The salvation of many depends on the prayers and voluntary penances which the members of the Mystical Body of Jesus Christ offer for this intention.” Those who will not “take up their cross” and enter into applying this “treasury of the Redemption” for the salvation of others are not “worthy of Jesus Christ.” “No, I say to you: but unless you shall do penance, you shall all likewise perish” (Luke 13:3).

Now if it can be predicated that every one of the faithful is called upon to be a co-redemptrix, a fortiori, what can be predicated concerning the Mother of God, the ever Blessed Virgin Mary, the new Eve, the new Mother of all the Living who are reborn of God to the life of grace? The Blessed Virgin, our Lady of Sorrows, is the exemplar Co-Redemptrix sine qua non there would no others. It was her fiat at the Annunciation and repeated at the foot of the cross that brought Christ from the Father and offers Him again to the Father as a sacrificial reparation for the salvation of all.

For Pope Francis our Lady’s title is “foolishness.” And why? “But the sensual man perceiveth not these things that are of the Spirit of God; for it is foolishness to him, and he cannot understand, because it is spiritually examined” ( 1 Cor 2:14).

Cursed by the man who denies the Blessed Virgin Mary, our Lady of Sorrows, her rightful title conferred upon her by God as Co-Redemptrix.

Standing_before_Blessed_Sacrament_1.tif

Pope Francis standing before the Blessed Sacrament!

Pope Francis kneeling and kissing the feet of the political emissaries from South Sudan!

Ring_2.tif

Pope Francis kissing the hand of a Jewish rabbi!

Ring_3.tif

Pope Francis refusing his hand to faithful Catholics!

Pope Francis offering his hand to circus performers!

Neo-Modernism of the Novus Ordo shares a common end with Modernism!

The opening of Vatican II John XXIII declared that there existed a disjunction between dogma and its “external formula or terminology”!

Modernism is condemned because it virtually destroys Christian dogma by denying that the dogmas of faith are contained in the revelation made by the Holy Spirit to the Catholic Church and subsequently defined through the supreme authority of the same Ecclesia docens^{1}. Once the Holy Spirit, speaking through the supreme magisterium^{2} of the Church, defines a doctrine as de fide^{3} the dogma in question remains, both in se^{4} and in its external formula or terminology, unchanged and unchangeable, like God, Whose voice it communicates to us, in the shape of definite truth. Modernism tells us quite the reverse.

{1} Ecclesia docens -- i.e., 'the teaching Church.'

{2} Magisterium = 'teaching authority.'

{3} De fide = 'what is of faith.'

{4} In se = 'in itself.'

Rev. Father Norbert Jones, C.R.L., Old Truths, Not Modernist Errors, Exposure of Modernism and Vindication of its Condemnation by the Pope, 1908

Vatican Confirms what is Common Knowledge!

Pope Francis “reveals his thought” by his “actions, gestures, attitudes, and omissions.”

One cannot say that Pope Francis did not actually answer the cardinals’ Dubia, at least indirectly. His actions, gestures, attitudes and omissions reveal his thought as much as explicit words. And the support he has given to bishops’ conferences that interpret Amoris Laetitia as a permission, at least in principle, for divorced and civilly “remarried” Catholics to receive sacramental absolution and Communion makes clear his own interpretation of Chapter 8 of Amoris Laetitia.

Francesco Cardinal Coccopalmerio, president of the Pontifical Council for Legislative Texts

THOSE WHO BELIEVE THAT THE MESSAGE OF FATIMA IS NOW ONLY OF HISTORICAL IMPORTANCE ARE IN FOR THE SURPRISE OF THEIR LIVES!!!

Around four o’clock in the afternoon on January 3^rd 1944, in the convent chapel of Tuy, in front of the Tabernacle, Our Lady urged Sister Lucia to write the text of the Third Secret and Sister Lucia recounts:

“I felt my spirit inundated by a mystery of light that is God and in Him I saw and heard the point of a lance like a flame that is detached touch the axis of the earth and it trembles: mountains, cities, towns and villages with their inhabitants are buried. The sea, the rivers and clouds exceed their boundaries, inundating and dragging with them in a vortex, houses and people in a number that cannot be counted; it is the purification of the world from the sin in which it is immersed. Hatred, ambition, provoke the destructive war. After I felt my heart racing and in my spirit a soft voice that said: ‘In time, one faith, one baptism, one Church, Holy, Catholic, Apostolic. In eternity, Heaven!’ This word ‘Heaven’ filled my heart with peace and happiness in such a way that, almost without being aware of it, I kept repeating to myself for a long time: Heaven, Heaven!!”

A Path Under the Eyes of Mary (Um Caminho sob o olhar de Maria), published in 2013 by the Carmel of Coimbra

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

Situation Ethics: PEW POLL: 95% of Jewish Leaders support abortion and “same-sex marriage” for the U.S. but not for Israel!

The Jewish question of our time does not differ greatly from the one which affected the Christian peoples of the Middle Ages. In a foolish way it is said to arise from hatred towards the Jewish tribe. Mosaism in itself could not become an object of hate for Christians, since, until the coming of Christ, it was the only true religion, a prefiguration of and preparation for Christianity, which, according to God’s Will, was to be its successor. But the Judaism of the centuries [after Christ] turned its back on the Mosaic law, replacing it with the Talmud (ii.), the very quintessence of that Pharisaism which in so many ways has been shattered through its rejection by Christ, the Messiah and Redeemer. And although Talmudism is an important element of the Jewish question, it cannot be said, strictly speaking, to give that question a religious character, because what the Christian nations despise in Talmudism is not so much its virtually non-existent theological element, but rather, its morals, which are at variance with the most elementary principles of natural ethics.

On the Jewish Question in Europe; La Civiltà Cattolica, Series XIV, Vol. VII, 23;10; October 1890

The Judgment of the Church against a Heretical Pope

“Further we declare that there are two wills and principles of action, in accordance with what is proper to each of the natures in Christ, in the way that the sixth synod, that at (6)Constantinople, proclaimed, when it also publicly rejected Sergius, Honorius, Cyrus, Pyrrhus, Macarius, those uninterested in true holiness, and their like-minded followers.

“To summarize, we declare that we defend free from any innovations all the—written and—unwritten ecclesiastical traditions that have been entrusted to us.”

Seventh Ecumenical Council, reaffirming the condemnation of Monothelitism and the monothelite heretics by the Sixth Ecumenical Council, including Pope Honorius

“Further, we accept the sixth, holy and universal synod (6 Constantinople III), which shares the same beliefs and is in harmony with the previously mentioned synods in that it wisely laid down that in the two natures of the one Christ there are, as a consequence, two principles of action and the same number of wills. So, we anathematize Theodore who was bishop of Pharan, Sergius, Pyrrhus, Paul and Peter, the unholy prelates of the church of Constantinople, and with these, Honorius of Rome, Cyrus of Alexandria as well as Macarius of Antioch and his disciple Stephen, who followed the false teachings of the unholy heresiarchs Apollinarius, Eutyches and Severus and proclaimed that the flesh of God, while being animated by a rational and intellectual soul, was without a principle of action and without a will, they themselves being impaired in their senses and truly without reason.” [……]

Eight Ecumenical Council, reaffirming the condemnation of Monothelitism and the monothelite heretics by the Sixth Ecumenical Council which included the Councils judgment and condemnation of Pope Honorius

He preserved “the basic elements, the bread, the wine,” but so did every Protestant sect. The question is, ‘Did he preserve the Sacrifice? Did he preserve the True Presence?

“Certainly, we will preserve the basic elements, the bread, the wine, but all else will be changed according to local traditions: words, gestures, colours, vestments, chants, architecture, decor. The problem of liturgical reform is immense.”

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

THE DESTRUCTION OF THE CITY AND TEMPLE OF JERUSALEM

PREVIOUS BULLETIN POSTS BELOW THAT REMAIN TIMELY:

COMMENT:

REPLY:

COMMENT:

COMMENT: