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  Conciliar maneuvers against the FSSP in Dijon, France
Posted by: Stone - 8 hours ago - Forum: Vatican II and the Fruits of Modernism - No Replies

Archbishop Lefebvre clearly and plainly saw the traps laid for traditional priests by Conciliar Rome - firstly with the 1984 Indult, and then under the newly formed Ecclesia Dei (e.g. the Fraternity of St. Peter) in 1988: they must accept Vatican II and the New Mass (see here, here, and here, for example).

In 1999, the FSSP experienced an 'internal crisis' where several priests demanded to be able to celebrate the New Mass. At the conclusion of a general assembly in 2000 convoked by the Holy See, the FSSP came to an agreement with Rome. This article from the traditional-SSPX, appropriately entitled The Fiasco of the Fraternity, summarizes what the Fraternity agreed to/gave up: "... not only is the New Mass recognized as legitimate, but it is, for the Fraternity of St. Peter, the official rite of the Church." It is my understanding that the FSSP priests are obligated to celebrate a Novus Ordo Mass once a year on Holy Thursday "on account of its special character, signifying the unity of the Church," according to then Superior of the FSSP, Fr. Bisig.

Thanks be to God that Archbishop Lefebvre navigated his traditional-SSPX through these Conciliar maneuvers and warned repeatedly against this entrapment - at least 10 years before the FFSP's complete capitulation:

Quote:Availing ourselves of the Indult is tantamount to putting ourselves into a state of contradiction because at the same time that Rome gives the Fraternity of St. Peter, for example, or Le Barroux Abbey and other groups authorization to say the Mass of All Time, they also require young priests to sign a Profession of Faith in which the spirit of the Council must be accepted. It is a contradiction: the Spirit of the Council is embodied in the New Mass. How is it possible to desire to preserve the Mass of all time while accepting the Spirit that destroys this Mass of All Time? It is completely contradictory.” ssspx.org/en/archbishop-lefebvre-indult-mass

✠ ✠ ✠

French diocese justifies kicking out two Latin Mass priests
If the reasons for the FSSP’s eviction are accepted without question by Rome, it could mean that
difficult days are ahead for other traditional apostolates in France and perhaps elsewhere.

June 17, 2021 (LifeSiteNews) — After the sudden and unexplained eviction of the Priestly Fraternity of Saint Peter (FSSP) from the archdiocese of Dijon, in Burgundy, France, the archdiocese’s website published a statement this Thursday giving the reasons for the move. Under the title: “To put things back into perspective,” the unsigned communiqué accuses the FSSP of being responsible for the break that has led local Archbishop Roland Minnerath to drive the traditional fraternity from its apostolate in Dijon as of August 31.

Several realities and attitudes are held against the priests of the FSSP: their refusal to concelebrate occasionally within the diocese in the Novus Ordo, and the functioning of the apostolate as a “quasi-parish,” with an “exclusive rite” and the offering of services, including catechesis and activities for the young, to faithful who are still “part of their territorial parish.”

The unsigned statement recalls how the apostolate of the Basilica of Saint-Bernard, in Dijon, originated 23 years ago in 1998 under the condition that “the priest of the Fraternity” should also “concelebrate now and again with the other priests so that there would be no watertight separation between the two rites.”

Already in 2007 (when the motu proprio Summorum Pontificum was published), the diocese decided it wanted to take over the celebration of the “old rite,” but this finally did not happen and the Fraternity was allowed to send another priest to Dijon: the diocese made “occasional concelebration” with his diocesan confreres a condition for the FSSP to remain.

Father Garban of the FSSP accepted this condition and remained until 2016.

Since then, the priests named by the FSSP have refused to concelebrate, which is presented by the diocese as the refusal of a “gesture of sacramental and priestly communion,” suggesting that a “parallel community” of faithful has been created.

The diocese is also unhappy that there are now two priests from the FSSP looking after “a small group of faithful” and accuses part of these of “rejecting what they call ‘the conciliar Church.’” It insists that it now has a diocesan priest, “helped by others,” who is willing to celebrate the “old rite” for this community, while its members will be expected to turn to the Novus Ordo parishes of Dijon for catechesis, chaplaincies, youth clubs, and preparation for the sacraments.

The statement concluded: 
Quote:“If like their predecessor, the priests of the Fraternity had accepted to demonstrate their unity with us by joining at least some concelebrations, and if they did not consider their group of faithful as their exclusive domain, we would have welcomed their contribution.”

The accusations are harsh indeed, for they suggest that the FSSP’s apostolate has created a kind of parallel Church whose communion with the diocese — and therefore with the hierarchy of the Church and the Church itself — is at best doubtful.

The issue of concelebration is a thorny one regarding the acceptance of institutes and fraternities attached to the traditional Latin Mass (TLM) by French bishops.

Different kinds of situations exist: some dioceses absolutely refuse to call in priests hailing from these communities, following the lead of the now-deceased cardinal Jean-Marie Lustiger in Paris, who was quite open to the traditional form of the Roman rite, even before the 2007 motu proprio — as long as it was under his authority and celebrated by “bi-ritualist” priests.

In other dioceses, the FSSP, the Institute of Christ the King Sovereign Priest, the Institute of the Good Shepherd and others have obtained apostolates of different types. Some dioceses, such as Versailles or Toulon, have set up “personal parishes” for the faithful who practice in the traditional, “extraordinary” form of the Roman rite, allowing them to have access to all normal parochial activities in the spirit of the traditional Mass, sacraments, and religious instruction, offered by diocesan priests, often priests who were trained in a traditional fraternity (including the SSPX), or by Ecclesia Dei communities.

In other dioceses, coexistence with the Novus Ordo is imposed within the place of worship assigned to the local traditional institute or fraternity, and daily traditional Masses, let alone catechism and other such activities are not nominally included in the services these priests can offer.

Also, some priests from these communities accept to join a yearly concelebration with their local bishop and the diocesan clergy at the “Chrism Mass” on Holy Thursday; others do not — those of the FSSP, as a rule, do not, considering that they were ordained for the Vetus Ordo (in the same way that Catholic priests of the Oriental rites assigned to groups of faithful in France only celebrate their particular rite, no questions asked).

The concelebration issue is one that exists in these sometimes tense relationships with local bishops.

Concelebration is certainly not the norm in the Vetus Ordo: it is restricted to the newly-ordained priest’s ordination Mass together with the ordaining bishop, without the visual form it takes in the Novus Ordo, where several priests — sometimes a great number of them — form an arc around the main celebrant, facing the public and taking turns to speak in a ritual that turns away attention from the sacrificial aspect of the Mass and the fact that in consecrating the bread and the wine, the priest acts “in the person of Christ.” Concelebration is evidently out of place in the Traditional Latin Mass, and such has been the case for centuries.

The FSSP itself went through a crisis starting in 1999 when a group of its priests in favor of concelebration at the Chrism Mass asked for an apostolic visitation that would allow for this to happen. The crisis would lead to a number of priests leaving the FSSP to join the diocesan clergy, while the FSSP itself remained attached to the exclusive celebration of the Latin Mass.

In a recent interview with “Le Salon beige,” a news website run by lay Catholics, the superior of the French district of the FSSP, Father Benoît Paul-Joseph, noted that the Fraternity faces tensions in some dioceses where its apostolates attract as many (and often more) faithful as the local Novus Ordo parishes, and appear to be only “tolerated” within them while being more “dynamic.” He sees the solution in the creation of “personal parishes.” In the present situation, “[t]he priest and the faithful involved give the impression of going beyond the limits of the framework, but this is because it does not fit” their needs.

This is obviously what has taken place in Dijon, where the Vetus Ordo community that has grown around the FSSP is lively and observant, while Novus Ordo parishes often have less regular faithful from older age-groups.

Regarding concelebration, Father Benoît Paul-Joseph told “Le Salon beige:”

Quote:The question of concelebration is a delicate one, especially in our institute, because of our internal history and a crisis that we have gone through. As a preamble, let me recall that if the majority of FSSP priests do not concelebrate, this is not due to an unofficial prohibition by their superiors, nor to an impossibility linked to their constitutions (which would be impossible), but to their personal choice, as the Church allows.

Secondly, it is also important to remember that the priests of our institute are in full ecclesial communion because of their membership in the Fraternity of St. Peter, an Apostolic Society of Pontifical Right, whose history and very name originate in fidelity to the See of Peter. There can be no doubt about this.

The Motu Proprio does not speak directly of concelebration, but recalls the dignity of the Paul VI missal, asking priests not to exclude it on principle. In our case, our constitutions, definitively approved by the Holy See in 2003, recognize that celebration in the Extraordinary Form is constitutive of our charism. This means that a priest of the FSSP cannot receive a mission that would include the celebration of the liturgy in the ordinary form.

As for concelebration (in the ordinary form), if it is one of the signs proper to express communion with the bishop, it is not the only one, nor the highest (it has been practiced only since quite recent times), and it is not binding.

Also, the priests of the FSSP, because of the liturgical choice they have made, which is based on objective theological reasons, do not wish to concelebrate Mass in the Ordinary Form as provided for by canon and liturgical law. I can understand that this is difficult for some bishops to accept, but it seems to me unjust to suspect or penalize people who make use of a right, or to put them on trial for their motives in making their choice. The priests of the FSSP have never questioned the validity of the Mass celebrated according to the missal of Paul VI, but they have always underlined its insufficiencies and ambiguities, in a filial spirit. For this reason, since they have permission, they prefer not to concelebrate it.

In this regard, I would like to point out that the question of concelebration was submitted to the Pontifical Commission Ecclesia Dei in 2010 and that it recalled that it is always a possibility, never an obligation.

These are all important points, and they raise the question of the legitimacy of the FSSP’s eviction: Does a bishop have a (canonical) right to drive away and cast suspicion on a legitimate fraternity whose mission is the celebration of the Traditional Mass, because its members proclaim their steadfast attachment to that Mass?

In the same way, can it be expected of the faithful to give up the natural context of the Traditional Latin Mass, which includes access to all the sacraments in the traditional form, in all “Catholic” activities, together with a solid and well-structured catechesis? Many traditionally-minded Catholics have issues with diocesan catechesis because it does not adequately teach the faith and is often sadly lacking in substance. One need only look at the continual plummeting of religious practice in the younger generations and their widespread if not universal ignorance of many points of doctrine, even when having attended diocesan Catholic schools, to realize that this is a real problem.

From the diocese of Dijon’s statement, it clearly emerges that this desire for a coherent, unified “traditional” practice of the faith within a group of faithful attached to the Latin Mass is precisely what the local bishop finds problematic.

If the reasons for the FSSP’s eviction are accepted without question by Rome, it could mean that difficult days are ahead for other traditional so-called “Ecclesia Dei” apostolates in France and perhaps elsewhere, especially given the fact that the latest developments in the Vatican point to restrictions on the Traditional Latin Mass. These developments include the banning of individual Masses in Saint Peter’s Basilica, and a possible rewriting of the motu proprio Summorum Pontificum which is said to be favored by Pope Francis.

Here below is LifeSite’s full translation of the statement of the diocese of Dijon:

Priestly Fraternity of Saint Peter — Dijon: to put things in perspective …
The Diocese would like to make some clarifications.

1. FSSP — the list of requirements
The Fraternity of St. Peter (a society of priests attached to the pre-Vatican II rite) was welcomed in the Diocese of Dijon in 1998 in response to requests from some of the faithful to have Mass according to the pre-Vatican II tradition.

It was agreed that the priest of the Fraternity should also celebrate from time to time with the other priests so that there would be no watertight separation between the two rites.

After the departure of the first priest of the Fraternity in 2007, the diocese wanted to provide these celebrations in the old rite by diocesan priests. This plan could not be carried out and the Fraternity was told that another of their priests could come to Dijon on the condition that he would not refuse to concelebrate occasionally with his diocesan confreres.

Appointed in 2007, Father Garban fulfilled this condition quite naturally. His superior wanted to transfer him elsewhere in 2010. We insisted on having a priest who was willing to concelebrate. Since the Superior could not find a replacement for him, he extended Father Garban’s mandate until 2016.

Since then, the priests appointed by the Fraternity have refused to make this gesture of priestly and sacramental communion. Such an attitude reveals a conception of their ministry that we do not share. The old rite must not create a parallel community. Priests must be free to celebrate in either rite, and the faithful are still part of their territorial parish.

2. The faithful are attached to them
The priests of the Fraternity have gradually developed in an autonomous way a quasi-parochial pastoral ministry, which goes beyond the specifications of our initial agreement. Since 2017 there are even two priests who are sharing the assistance of a small group of faithful. Little by little this group has consolidated around them since they were in fact providing all the services normally provided by the parishes.

We understand this attachment. Part of these faithful easily go from one rite to the other. Another part does not accept the ordinary form of the Mass and rejects what it calls “the conciliar Church.” The diocesan authority must see to it that the Catholic community is not divided. It is clear that this is not only a question of rite, but of exclusive rite and separate community.

3. Proposition
The blockage comes from the attitude of the FSSP which has excluded that its priests celebrate in the ordinary rite. The faithful do not understand this blockage and say they are victims of this intransigence. The Superior of the Fraternity has appointed two priests when we had requested only one. The FSSP is imposing the formation of a community, part of which (as recent messages show) casts suspicion on the diocesan Church.

Since today a diocesan priest, assisted by others, has said that he is ready to provide ministry according to the old rite to this community, we remain consistent with the line that the diocese has taken for 23 years. Mass according to the ancient rite will be assured and the services of catechesis, chaplaincy, patronage, preparation for the sacraments will be offered by the parishes, in particular those near Fontaine-lès-Dijon and Dijon-Saint Bernard.

If the priests of the Fraternity had accepted, like their predecessor, to mark their unity with us at least in some concelebrations and if they did not consider their group of faithful as their exclusive domain, we would have been delighted with their contribution.

[Emphasis mine.]

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  Supreme Court delivers narrow victory for religious freedom over LGBT ‘rights’
Posted by: Stone - 9 hours ago - Forum: General Commentary - No Replies

Supreme Court delivers narrow victory for religious freedom over LGBT ‘rights’
‘The Court has emitted a wisp of a decision that leaves religious liberty in a confused and vulnerable state,’ argued Justice Alito. ‘
Those who count on this Court to stand up for the First Amendment have every right to be disappointed — as am I.’

WASHINGTON, June 17, 2020 (LifeSiteNews) — The U.S. Supreme Court has delivered a unanimous judgement in favor of religious freedom in a case which had pitted so-called homosexual rights against a Catholic foster care agency’s conscience rights. Meanwhile, conservative justices as well as pro-homosexual activists are characterizing the ruling as having no relevance for similar cases before courts.

In a ruling issued this morning, all nine justices sided with Catholic Social Services (CSS) against the city of Philadelphia in a case known as Fulton v. The City of Philadelphia.

Philadelphia had stopped referring children to CSS for foster care because CSS would not vet same-sex couples as foster parents, as the Catholic agency believes that marriage is a bond between one man and one woman. The question before the court was whether the actions of Philadelphia violated the First Amendment Rights of CSS.

Chief Justice Roberts, who delivered the opinion of the Court, wrote:

The refusal of Philadelphia to contract with CSS for the provision of foster care services unless it agrees to certify same-sex couples as foster parents cannot survive strict scrutiny, and violates the First Amendment.

Justice Alito noted that the city government had threatened the welfare of children awaiting placement in foster homes at a time when there was already an “acute shortage of foster parents,” and “went so far as to prohibit the placement of any children in homes that CSS had previously vetted and approved.”

“The City apparently prefers to risk leaving children without foster parents than to allow CSS to follow its religiously dictated policy, which threatens no tangible harm,” continued Justice Alito.

Today’s ruling is being hailed by many as an important victory.

“With more than 400,000 kids in foster care, we should be doing everything we can to support organizations that connect children in need with loving families. Discriminating against faith-based foster care providers because of their beliefs is not only unconstitutional, it makes it harder to get more kids into the safe, stable homes they deserve,” declared Sen. Roy Blunt of Missouri. “The Supreme Court’s decision is a victory for religious liberty and for every child in the foster care system.”

“The decision today by the Supreme Court is a substantial win for religious liberty. In a time of growing hostility towards religion the Supreme Court’s reaffirmation of this fundamental freedom is even more critical,” said Family Research council President, Tony Perkins in a statement.

“Increasingly, the Left refuses to tolerate the slightest deviation from their political orthodoxy regardless of who suffers as a result. While we stop to celebrate and thank God that the Supreme Court reaffirmed religious liberty today, we are fully aware and prepared for the attacks of the Left on this fundamental, God-given freedom to continue unabated,” concluded Perkins.

“The Supreme Court’s decision today is a great win for all children who are in need of a forever home. The staggering number of children in foster care demands an all hands on deck approach that allows for all people, no matter their religious beliefs, to open their homes and their hearts to a son or daughter who needs a family,” commented Leigh Fitzpatrick Snead, an adoptive mother and Fellow for The Catholic Association. “The state should not require foster care agencies to compromise, violate, or abandon their religious beliefs or identities as a condition of serving these children in need.”

A “wisp of a decision”

While clearly a victory for religious liberty in general, and Catholic social service organizations in particular, Justice Samuel Alito, who was joined in his concurring opinion by Justice Clarence Thomas and Justice Neil Gorsuch, warned that today’s ruling did not go far enough:

Quote:This decision might as well be written on the dissolving paper sold in magic shops. The City has been adamant about pressuring CSS to give in, and if the City wants to get around today’s decision, it can simply eliminate the never-used exemption power. If it does that, then, voilà, today’s decision will vanish — and the parties will be back where they started …

Not only is the Court’s decision unlikely to resolve the present dispute, it provides no guidance regarding similar controversies in other jurisdictions. From 2006 to 2011, Catholic Charities in Boston, San Francisco, Washington, D. C., and Illinois ceased providing adoption or foster care services after the city or state government insisted that they serve same-sex couples. Although the precise legal grounds for these actions are not always clear, it appears that they were based on laws or regulations generally prohibiting discrimination on the basis of sexual orientation. And some jurisdictions have adopted anti-discrimination rules that expressly target adoption services.

Today’s decision will be of no help in other cases involving the exclusion of faith-based foster care and adoption agencies unless by some chance the relevant laws contain the same glitch as the Philadelphia contractual provision on which the majority’s decision hangs. The decision will be even less significant in all the other important religious liberty cases that are bubbling up.

LGBT organizations interpreting today’s ruling on behalf of religious freedom are echoing Justice Alito.

“Supreme Court in Fulton rules in favor of religious adoption agency, but on narrow grounds (specific to the City of Philadelphia contract),” wrote Shannon Minter in a tweet.

“A narrow decision that leaves existing law largely unchanged & creates no sweeping new religious exemption,” said Minter, Legal Director of the National Center for Lesbian Rights (NCLR).

“The Court has emitted a wisp of a decision that leaves religious liberty in a confused and vulnerable state,” concluded Justice Alito in his 77-page opinion. “Those who count on this Court to stand up for the First Amendment have every right to be disappointed — as am I.”

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  Fr. Hewko's Sermons: Wednesday within the Octave of the Sacred Heart - June 16, 2021
Posted by: Stone - 9 hours ago - Forum: June 2021 Sermons - No Replies

Wednesday within the Octave of the Sacred Heart (June 16, 2021) - "For My Yoke Is Sweet, My Burden Light!" (Post Falls, ID)

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  June 17th - Sts. Nicander and Marcian
Posted by: Stone - Yesterday, 12:28 PM - Forum: June - No Replies


[Image: ?u=https%3A%2F%2Fwww.mikechurch.com%2Fwp...f=1&nofb=1]

THESE saints, as appears from the circumstances of their acts, suffered under Diocletian, and probably in Mœsia, a province of Illyricum, under the same governor who condemned St. Julius; though some moderns place their martyrdom at Venafro, at present in the kingdom of Naples. They had served some time in the Roman troops, but when the edicts were every where published against the Christians, foregoing all expectations from the world, they forsook the army. This was made a crime in them, and they were impeached before Maximus, the governor of the province. The judge informed them of the imperial order that all were commanded to sacrifice to the gods. Nicander replied, that order could not regard Christians, who looked upon it as unlawful to abandon the immortal God, to adore wood and stones. Daria, the wife of Nicander, was present, and encouraged her husband. Maximus interrupting her, said: “Wicked woman, why would you have your husband die?” “I wish not for his death,” said she, “but that he live in God, so as never to die.” Maximus reproached her that she desired his death, because she wanted another husband. “If you suspect that,” said she, “put me to death first.” The judge said his orders did not extend to women; for this happened upon the first edict, which regarded only the army.

However, he commanded her to be taken into custody; but she was released soon after, and returned to see the issue of the trial. Maximus, turning again to Nicander, said: “Take a little time, and deliberate with yourself whether you choose to die or to live.” Nicander answered: “I have already deliberated upon the matter, and have taken the resolution to save myself.” The judge took it that he meant he would save his life by sacrificing to the idols, and giving thanks to his gods, began to congratulate and rejoice with Suetonius, one of his assessors, for their imaginary victory. But Nicander soon undeceived him, by crying out: “God be thanked,” and by praying aloud that God would deliver him from the dangers and temptations of the world. “How now,” said the governor, “you but just now desired to live, and at present you ask to die.” Nicander replied: “I desire that life which is immortal, not the fleeting life of this world. To you I willingly yield up my body: do with it what you please, I am a Christian.” “And what are your sentiments, Marcian?” said the judge, addressing himself to the other. He declared that they were the same with those of his fellow-prisoner. Maximus then gave orders that they should be both confined in the dungeon, where they lay twenty days.

After which they were again brought before the governor, who asked them if they would at length obey the edicts of the emperors. Marcian answered: “All you can say will never make us abandon our religion, or deny God. We behold him present by faith, and know whither he calls us. Do not, we beseech you, detain or retard us; but send us quickly to him, that we may behold him that was crucified, whom you stick not to blaspheme, but whom we honor and worship.”

The governor granted their request, and excusing himself by the necessity he lay under of complying with his orders, condemned them both to lose their heads. The martyrs expressed their gratitude, and said,—“May peace be with you, O most clement judge.” They walked to the place of execution joyful, and praising God as they went. Nicander was followed by his wife Daria. with his child, whom Papinian, brother to the martyr St. Pasicrates, carried in his arms. Marcian’s wife, differing much from the former, and his other relations followed him, weeping and howling in excess of grief. She in particular did all that in her lay to overcome his resolution, and for that purpose often showed him his little child, the fruit of their marriage; and continually pulled and held him back, till he having rebuked her, desired Zoticus, a zealous Christian, to keep her behind. At the place of execution he called for her, and embracing his son and looking up to heaven, said,—“Lord, all-powerful God, take this child into thy special protection.” Then with a check to his wife for her base cowardice, he bade her go away in peace, because she could not have the courage to see him die. The wife of Nicander continued by his side, exhorting him to constancy and joy. “Be of good heart, my lord,” said she, “ten years have I lived at home from you, never ceasing to pray that I might see you again. Now am I favored with that comfort, and I behold you going to glory, and myself made the wife of a martyr. Give to God that testimony you owe to his holy truth, that you may also deliver me from eternal death;” meaning that by his sufferings and prayers he might obtain mercy for her. The executioner having bound their eyes with their handkerchiefs, struck off their heads on the 17th of June.

Faith and grace made these martyrs triumph over all considerations of flesh and blood. They did not abandon their orphan babes, to whom they left the example of their heroic virtue, and whom they committed to the special protection of their heavenly Father. We never lose what we leave to obey the voice of God. When we have taken all prudent precautions, and all the care in our power, we ought to commend all things with confidence to the divine mercy. This ought to banish all anxiety out of our breasts. God’s blessing and protection is all we can hope or desire: we are assured he will never fail on his side; and what can we do more than to conjure him never to suffer us by our malice to put any obstacle to his mercy? On it is all our reliance for the salvation of our own souls. How much more ought we to trust to his goodness in all other concerns!

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  Vatican-backed interfaith complex to open in 2022
Posted by: Stone - Yesterday, 12:03 PM - Forum: Pope Francis - No Replies

Vatican-backed interfaith complex to open in 2022
The proposed "Abrahamic Family House," which equates Christianity, Judaism, and Islam, is "closely followed" by Pope Francis.

[Image: abrahamic_family_house_810_500_75_s_c1.jpg]
Virtual image of the proposed Abrahamic Family House complex

June 16, 2021 (LifeSiteNews) – 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.

The synagogue will bear the name of Moses Ben Maimon Synagogue, named after a 12th-century Sephardic rabbi who is commonly compared to the Muslim thinker Averroes, born in Cordoba as Maimon was. Both are touted as innovators who sought to reconcile faith and reason, and presented as having adopted this “modern” point of view before the Catholic philosophers such as Saint Thomas Aquinas.

Averroes was rejected in his time as a heretic by the Islamic community. Maimon, under the persecution of the Christians and the Jews by the Muslim occupiers of Al Andaluz, was forced to flee his home town with his family, possibly after a forced conversion to Islam, and went on to Egypt where he would write abundantly, opposing the literal interpretation of the Talmud and seeking to conciliate Judaism and philosophy.

The mosque will receive the name of Imam Al-Tayeb himself, presumably as a homage to his implication in the whole project. In a recent, syrupy book by Mohammad Abdulsalam, a close collaborator of Al-Tayeb at Al-Azhar University and the man who played a major role in the development of the Document and the Higher Committee, the Grand Imam is presented as an eminent scholar of Islam endowed with all possible qualities, including, of course, an unsurpassable “humbleness” that makes him reject any kind of flattery. 

In The Pope and the Grand Imam: A Thorny Path: A Testimony to the Birth of the Human Fraternity Document, Abdulsalam presents his master, page after page as “a man of the greatest honor and integrity, and of noble birth.” One of the book’s major conclusions is that “no one system or doctrine should claim to be superior to any other system or doctrine.”

This does not really square with the fundamental idea of Islam that holds that all individuals are originally Islamic and should return to this “true faith” if they are not yet Muslims, with hellfire promised to all those who resist. Nor does it agree with rational thought in that it holds that different, contradictory ideas or doctrines should be at the same level and therefore in a way simultaneously true – unless if dogma and tenets of different faiths are seen as mere cultural differences in a world where dogma is seen as the ultimate evil: this is the Masonic viewpoint.

It should be added that in Islam, the concept of Taqiyya allows for a precautionary dissimulation or denial of religious beliefs and practice in countries where Islam is not dominant, while working for the expansion of the Ummah – the Islamic community.

Abdusalam’s book also explains that “Today, men of faith are facing a new reality with voices that call for atheism as a way of life, denying the values that bring communities together, breaking the unity of the family, promoting immoral sexual behavior, and fomenting racism and hatred.”

While cooperation in favor of natural law is a legitimate endeavor, the problem remains of fostering religious confusion and relativism by putting different and in fact incompatible religions on the same plane as is being done in the “Abrahamic Family House.” This was also the mindset of the Abu Dhabi Document that said:

Quote:The pluralism and the diversity of religions, color, sex, race and language are willed by God in His wisdom, through which He created human beings. This divine wisdom is the source from which the right to freedom of belief and the freedom to be different derives.

This is a faulty presentation of religious freedom, which is properly defined as meaning that none should be prevented from embracing the true faith, and none should be constrained to embrace it, by creating a confusion between culture and belief. It shows God as positively willing false religions when Our Lord, who is the Truth and the Way, instead commanded His disciples to go forth and baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit. For Islam, at any rate, the mere mention of God, of the Holy Trinity, in such a way, is blasphemous.

As to the Christian church in the Saadiyat Island project, it was not clear at the beginning of the plans whether it would be generically “Christian,” so to speak, or Catholic. With the unveiling of its name, the “Saint Francis Church,” underscored on the Human Fraternity website with architect’s impressions of the interior of the finished building showing an obviously Catholic nun, plus the close implication of the Vatican which is amply represented in the Higher Committee for Human Fraternity, appears as a Catholic church.

Why Saint Francis? Many Islamic media repeat the same line: The three places of worship have been named after Dr Ahmed Al Tayeb, Grand Imam of Al Azhar; Pope Francis, Head of the Catholic Church; and Moses Ben Maimon, 12th century Jewish philosopher.” This rather hasty canonization of Pope Francis is probably due to ignorance on the part of the Emirati press regarding Catholic facts and vocabulary.

While the name “Francis” was certainly chosen to honor the present Pope, it in reality refers to Saint Francis of Assisi, whose evangelic zeal and love of nature are often invoked in a somewhat twisted way to turn him into the model not only of “green” ecologism, but of inter-religious dialogue, because at Damiette, in 1219, he went to speak with the sultan, head of the Muslim enemy of the Crusade.

Contemporary accounts described the meeting as fraught with danger, with Francis facing the Islamic chief “as Christ facing Pilate.” It was only in later centuries that the scene was turned into the amiable dialogue of mutually respectful representatives of different religions.

The Abrahamic Family House project has the support of the United Arab Emirates. Launched in 2019, it has now reached 20 percent completion and is expected to be inaugurated next year together with a cultural center, the fourth main construction on the site. 

Vatican News comments: “As such, the complex innovatively recounts the history and builds bridges between human civilizations and heavenly messages. (…) Besides the 3 places of worship, the site includes a cultural center that aims to encourage people to exemplify human fraternity and solidarity within a community that cherishes the values of mutual respect and peaceful coexistence, while the unique character of each faith is preserved.”

The Emirati press gave its own commentary:

Quote:The design is characterized by an iconic geometric architecture of three cubes that evokes the features of traditional architecture and preserves its uniqueness.

The structures will represent the unified commonality and mutual coexistence between the three religions while evoking the traditional architecture and retaining the individualism of each of the three faiths. […]

In addition, the complex will offer a variety of daily programmes and activities and will host international conferences and world summits that promote harmonious coexistence within communities.

For more gobbledygook, the forhumanfraternity.org website offered these enthusiastic, if obscure comments from prize-winning African architect Sir David Adjaye:

Quote:We were led towards these powerful plutonic forms with a clear geometry, three cubes sitting on a plinth – though not aligned, they each have different orientations. The story then starts to become apparent through the power of the silhouette, unified with commonality and the articulation of the three forms. These structures represent a safe space, each volume illustrated with colonnades, screens and vaults to represent the sacred nature.

Our discovery continued with the common ground, the public space in-between, where the difference connects. I saw the garden as a powerful metaphor, this safe space where community, connection and civility combine – this space exists between the three chambers, the three faiths. The podium allows you to interact with each space, there’s no preventative threshold, and this way you dissolve the perceptions of not being included and encourage the celebration of this collective history and collective identity.

And this is only a start. The Higher Committee for Human Fraternity hopes to expand in the future, as its website signals to the rest of the world:

Quote:Today, we are religious leaders representing Islam, Christianity and Judaism. Tomorrow, we hope to represent many more –those seeking to bring peace through mutual understanding. We aspire to have an impact at a global scale–and we soon will be sharing that emerging purpose and vision with influential and prominent leaders from different religions, organizations, governments and more.

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  A Group Of Parents Sent Their Kids' Face Masks to A Lab for Analysis. Here's What They Found
Posted by: Stone - Yesterday, 11:52 AM - Forum: Pandemic 2020 [Secular] - No Replies

A Group Of Parents Sent Their Kids' Face Masks to A Lab for Analysis. Here's What They Found

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TH.com | Jun 15, 2021

We've been told for well over a year that widespread forced public masking should be implemented because, even if only moderately to slightly to negligibly effective at curbing the spread of COVID-19, there are ZERO drawbacks.

"What's the harm?" they ask.

"It's only a minor inconvenience," they bleat.

"If it saves ONE LIFE, it's worth it!" they implore.

Meanwhile, we on Team Reality have not only continued to point to real-world data that shows masking to be entirely ineffective, we've also maintained that forced public masking, especially long-term, has negative societal and even health ramifications that the powers-that-be are all-too-happy to ignore in subservience to their newfound face mask god.

It only stands to reason that one of those health ramifications would be the fact that millions of people, particularly children, have been forced to wear and carry around pieces of cloth they've continually breathed through for hours on end. What lurking pathogens might be found on these disgusting contraptions being incessantly handled, stuck in pockets, and mindlessly tossed on books, tables, and desks? Well, one group of Florida parents sent a batch of masks worn by their children to a lab to find out. And yeah, you'll probably need to make sure you aren't eating dinner anytime soon before you digest THESE results.

Via press release:

Quote:Gainesville, FL (June 16, 2021) – A group of parents in Gainesville, FL, concerned about potential harms from masks, submitted six face masks to a lab for analysis. The resulting report found that five masks were contaminated with bacteria, parasites, and fungi, including three with dangerous pathogenic and pneumonia-causing bacteria. No viruses were detected on the masks, although the test is capable of detecting viruses.

The analysis detected the following 11 alarmingly dangerous pathogens on the masks:

• Streptococcus pneumoniae (pneumonia)

• Mycobacterium tuberculosis (tuberculosis)

• Neisseria meningitidis (meningitis, sepsis)

• Acanthamoeba polyphaga (keratitis and granulomatous amebic encephalitis)

• Acinetobacter baumanni (pneumonia, blood stream infections, meningitis, UTIs— resistant to antibiotics)

• Escherichia coli (food poisoning)

• Borrelia burgdorferi (causes Lyme disease)

• Corynebacterium diphtheriae (diphtheria)

• Legionella pneumophila (Legionnaires' disease)

• Staphylococcus pyogenes serotype M3 (severe infections—high morbidity rates)

• Staphylococcus aureus (meningitis, sepsis)

Half of the masks were contaminated with one or more strains of pneumonia-causing bacteria. One-third were contaminated with one or more strains of meningitis-causing bacteria. One-third were contaminated with dangerous, antibiotic-resistant bacterial pathogens. In addition, less dangerous pathogens were identified, including pathogens that can cause fever, ulcers, acne, yeast infections, strep throat, periodontal disease, Rocky Mountain Spotted Fever, and more.

The face masks studied were new or freshly-laundered before wearing and had been worn for 5 to 8 hours, most during in-person schooling by children aged 6 through 11. One was worn by an adult. A t-shirt worn by one of the children at school and unworn masks were tested as controls. No pathogens were found on the controls. Proteins found on the t-shirt, for example, are not pathogenic to humans and are commonly found in hair, skin, and soil.

A parent who participated in the study, Ms. Amanda Donoho, commented that this small sample points to a need for more research: “We need to know what we are putting on the faces of our children each day. Masks provide a warm, moist environment for bacteria to grow.”

These local parents contracted with the lab because they were concerned about the potential of contaminants on masks that their children were forced to wear all day at school, taking them on and off, setting them on various surfaces, wearing them in the bathroom, etc. This prompted them to send the masks to the University of Florida’s Mass Spectrometry Research and Education Center for analysis.

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The below chart, put together by the group of parents, shows the potential dangers from each pathogen:

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Appetizing, eh? Of course, nothing above, or anything else, will deter the extremists in the masking cult, some of whom now want to see masking in schools forever.

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  June 16th - Sts. Cyr and Julitta
Posted by: Stone - 06-16-2021, 07:06 AM - Forum: June - No Replies

June 16 – Sts. Cyr and Julitta, Martyrs
Taken from The Liturgical Year by Dom Prosper Guéranger  (1841-1875)

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All the Churches of the East, in the different tongues of their several liturgies, celebrate the glory of Julitta and of Cyr: they all extol the holy duality of the son and the mother containing in itself the perfect worship of the Trinity (Sticheron Byzantii, ad diem xv. Julii.). For the oblation of this mother and her son is of itself united to the sacrifice of the Son of God: such are in very deed the rights of the Holy Trinity, rights resulting in the case of every Christian from the first of our sacraments; absolute rights over both body and soul of even the smallest baby; such were the rights confessed by Saint Julitta and her little Cyr; yea, consecrated by their blood in one common oblation. The world was reminded yesterday in St. Vitus, of a truth too easily forgotten by a generation, such as ours, more destitute of knowledge than of love: God’s paternity is more complete than that of any earthly father, and likewise outstrips all other in the gravity of the duties it imposes on his sons. This teaching is still more strongly repeated today, and it is addressed in the first place to parents, more particularly.

Iconium, the native land of Thecla, the proto-martyr of the female sex, was likewise the home of Julitta. She, a fair flower budding forth from a royal stock of ancient kings, was to secure to her native town a renown far more lasting than did all the mighty deeds of her princely ancestors. The splendid fame inherited by this daughter of the ancient kings of Lycaonia, was nothing in her eyes compared to that which came to her through Christ. The title of Christian was the only one she made any account of, in presence of the judges on the day of her glorious triumph. Her gifts of fortune were considerable; but never did earth’s riches captivate her thoughts; and still less so from the moment God granted her a son. All treasures heaped together in one could never be comparable to that which she now held in her arms, to that child confided by her Lord to the watchful care of her maternal love. Had not Baptism turned this frail little body into a temple of the Holy Ghost? Was not this peerless soul an object of delight to the Eternal Father, who could see mirrored in its limpid innocence the true features of his well-beloved Son? Therefore, with what ineffable tenderness, with what religious watchfulness, did not this mother surround her babe who still continued to draw life from her own breast; there developing, day by day, like a delicate plant under the genial ray of the Sun of Justice! Far was she from being one of those who, without sufficient reason, pass on to another the care of nurturing the fruit they themselves have borne. As if nature itself must not recoil from such substitution, too often as disastrous to the body as to the soul of these tender little beings; as if, above all, it were not the incommunicable duty of a Christian mother and her most glorious privilege, to be ever on the watch about her child, so as to turn to God the first dawn of its wakening intelligence and the first movement of its free will. Julitta overflowed with gladness, for she knew and felt that God was blessing that which was henceforth to be her life-long cherished labor. The milk which she was giving him was impregnating her little son with the manly boldness of her race, made braver still because over-ruled by the dear name of the Lord Jesus. Rome, all conquering as she deemed herself, was soon to make trial thereof and own herself vanquished.

The frightful persecution of Diocletian’s day was then convulsing the earth; his bloody edicts were already posted up in Iconium. Julitta feared nothing for herself, but she dreaded the probability of pagan masters educating her boy, were she violently torn from him by torments and death. She saw that she must needs sacrifice all to this her primary duty of preserving her child’s soul, of which she was guardian. Without hesitating a moment, she fled to a foreign land, leaving home, family, and riches, bearing away her one life’s treasure. Two handmaids who followed her through devotedness, could not prevail upon her to let them ease her occasionally of her precious burden. When God, who delights in sating his angels gaze with a spectacle fair as this, permitted her to fall into the hands of the persecutor, ever was she beheld bearing still her boy in her arms. Julitta and Cyr are inseparable; together, they needs must appear before the judge, through whose cruelty they are to be together crowned in bliss.

Further on, we give the admirable scene that at once graced earth and ravished heaven. Let us remark that these details are as authentic as can possibly be, and are admitted by Dom Ruinart into his collection of Actes sincères. But let us also remember that he alone thoroughly honors the saints by the study of their history, who profits by the lessons they have left to the world. Recent attacks on education have but too well proved that the heroism of Julitta is by no means intended to lie by, as a dead letter, or as an object of mere futile admiration, but rather that it is meant to serve as an example, called in thousands of cases into absolute and practical requisition by the troubles of these present times. Duty does not alter from century to century; the difficulty of fulfilling it, which may indeed vary with circumstances of time and place, removes nothing of the inflexibility of its imperative demands.

On the other hand, let us not forget that the Church herself is likewise a Mother, and that she too owns it her bounden duty to suckle her children. Never have her protestations been hushed against the tyrants of any century who would separate her little ones from her. If then it should happen that a violent blow be so dealt as to tear a child from the arms of Mother Church, then he must know that it becomes a duty for him to imitate the brave little son of Julitta. Is he not likewise a son of the Dove? Then let him prove himself so; let him become holily obstinate in repeating that one word “Holy Church;” let him struggle to reach her, all the more vigorously in proportion as efforts are made to drag him further from her. How could he but abhor the odious caresses of one who would dare to assume her place in his regard? All other help failing, who could but applaud if he, like Saint Cyr, were to repulse by such means as his feebleness can permit, the hand that would kill his body? And is the soul that is in him less precious? and if need be, must he not sacrifice even his own body to save his soul? We certainly ought to think so: and does it not seem that Providence had the future in view when, at so early a date, he permitted the precious relics of this son and mother to be brought to France?

The century that witnessed their bloody sacrifice to God had not ran out, ere Cyr and Julitta seemed to choose the Gallic shore for their adopted home: an emigration fraught with graces for France! Scarce had the turmoil of invasion ceased, than numberless sanctuaries were raised in honor of their loved name; which circumstance proves how popular was their cultus amongst the chivalrous sons of the Franks. The symbol used in Christian art to distinguish Saint Cyr is a wild boar; the reason is that Charlemagne was miraculously delivered from the fangs of one of these savage brutes by the intercession of Saint Cyr. In thanksgiving, the Cathedral of Nevers rebuilt by this emperor was placed under the invocation of this sainted child who, together with his mother, is patron of the whole diocese, wherein no fewer than four feasts are celebrated in their honor during the year.

The various Churches that keep the feast of Saints Cyr and Julitta borrow the Lessons of their Office from the following celebrated letter written regarding them in the 6th century by Theodore, Bishop of Iconium. The text we here give is taken from the Proper of the Church of Villejuif near Paris, which is richly endowed with their relics. Indeed the name Villejuif is said to be a popular corruption of Villa Julittæ.

Quote:Julitta was born of the royal stock of Iconium. Persecution raging under Domitian, the Governor of Lycaonia, she fled from her native city, together with two handmaids and her son, named Cyr, aged three. Having thus abandoned all her property, which was considerable, she came to Seleucia. But there, she found the Christians suffering even more. Alexander, the President placed there by Diocletian, had just received the Emperor’s edict ordering to subject to every kind of torture, all such as refused to adore the idols. Julitta therefore travelled to Tarsus. Now, just as though he were fain purposely to pursue her, it so fell out, that Alexander, that hard and harsh man, arrived at Tarsus as soon as she. Our noble victrix Julitta the martyr was arrested, bearing in her arms her little son Cyr of tender age. Being brought before the tribunal, Alexander demanded her name, condition, and country. She boldly replied, sheltering herself under the only name of our Lord Jesus Christ: “I am a Christian.” Alexander inflamed with rage, commanded that the child should be taken from his mother and brought to him, while she was being beaten cruelly with the sinews of oxen.

Only by main force could they drag the child from his mother’s bosom, for he kept clinging close unto her; and when at last torn from her, he kept urging towards her with all possible movements of his little limbs, nor would he take his eyes off her, and thus the executioners handed him to the President. He having got him in his grasp, began caressing the child, striving to stay his tears, dancing him on his knee, and trying to force the poor babe to let him kiss him. All to no purpose; the boy would fix his eyes only upon his mother, pushing the President away and turning his little head from him: then making use of his hands he began to scratch the President’s face; at last like to the little nestling of the chaste dove, he would imitate the voice of his mother, and pronounce the very same confession he heard his mother making, crying out thus: “I am a Christian.” Then did he kick with his feet against the sides of the Judge. No longer able to restrain his fury, this savage beast (for man he cannot be termed, who could not be touched by this tender harmless age), seized the babe by the foot, and ruthlessly flung him to the ground. The brains of this noble martyr were thus dashed out against the sharp corners of the steps, in the very act of this his confession, and the ground all about the tribunal was bespattered with his blood. Julitta exulting for joy cried out aloud: “I give Thee thanks, O Lord, that thou hast been pleased that my son should consummate his sacrifice, before myself, and that thou hast therefore given unto him the fadeless crown!”

The judge ashamed of himself and still more infuriated, caused Julitta to be now hoisted on the rack; commanding her sides likewise to be torn, and boiling pitch to be poured upon her feet. During the execution, a crier proclaimed: “Julitta, take pity on thyself and sacrifice to the gods; dread the same unhappy death that hath befallen thy son.” But the valiant martyr unmoved in the midst of torments cried out, in her turn: “I will never sacrifice to demons, but I pay homage to Christ, the Only Son of God, by whom the Father created all things; I am in haste to rejoin my child, and so be united to him forever in the heavenly Kingdom.” Then the cruel Judge, pushing his folly to the last extreme, pronounced his sentence against her whose constancy he despaired of vanquishing in combat: “This woman,” so ran the sentence, “shall have her head cut off by a sword, and the body of her son shall be thrown where criminals’ corpses are cast.” It was on the seventeenth of the Kalends of August that Julitta the noble martyr, and Cyr her glorious son consummated their triumph, through the grace of Jesus Christ. The Church of Nevers claims them as her patrons, as do likewise many other Churches and Monasteries of the kingdom, amongst which the parish of Villejuif, near Paris, glories in possessing a considerable portion of the relics of these two Martyrs, and surrounds them with highest veneration.

Thy desire is fulfilled, O Julitta, thou hast rejoined thy child! Ye form conjointly a fair ornament of the heavens, just as on earth ye did ever abide in one. The angels are in admiration at the sight of such a mother and child united thus in endless praise unto the thrice holy God. They realize the great truth that the creation of their sublime hierarchies exhausted not the Wisdom of the Creator. The nine choirs, all unfolded simultaneously beneath the gaze of the Eternal, communicated light and love one to the other, in perfect order; there was naught to betoken in the wondrous assemblage any further design of the Lord, conceived in favor of other created beings to be equally brought into relationship with himself, for his glory’s sake. Yet so it was to be: human nature has this advantage over the angelical, namely, that it imitates, in its manner of intercommunication, the essential relation of God the Father and of his Word; that which the highest Seraphim can say to none, man in his own person can repeat to his fellow man that utterance of God himself: “Thou art my son!” This filiation, without which man cannot attain to the terrestrial, perishable life of this lower world, he again receives a second time, nonetheless really, yea, eternally,—in the supernatural order; for nature is but a frail image of the realities which are the portion of God’s Elect. Thus was it, O Julitta, that thou didst become, twice over, the mother of that saintly child thou didst bear in thine arms; ah! how far was thy first maternity outstripped by the second, whereby thou didst bring him forth unto glory! In intensity of suffering likewise did this second child-birth of thy martyrdom outdo the first; but this is only the law common to all maternity since the fall: the sentence that touched Eve has its echo even in the world of grace.

Now dost thou remember no longer thy travails! The sacrifice of mother and of son, begun in the anguish of a dolorous confession, is this day become a sacrifice of praise and of gladness. For this your mutual oblation is continued in heaven: it remains for ever the basis of those powerful and sweet relations wherein God finds his glory; it is the source of those benedictions which the Lord showers upon earth on your account. Would, then, O holy Martyrs, that you could hasten the return of the East to the true Light, that East which gave you life and to which, in return, you gave your precious blood! Bless the West also, where so many churches are raised to your honor and celebrate your feast. May France, especially, your second country, ever feel the potent effects of a patronage that can be traced on historic annals, up to the earliest dates of her existence. Charlemagne, that mighty emperor, on his knees before thee, O Cyr, is a fact all eloquent of thy powerful intercession, O thou little son of Julitta! Nevers too, in these our own days, can prove the same; for to thee she justly attributes her preservation from the Prussian invasion, when all the neighborhood was devastated by the hostile troops!

At present not only France, but other countries, are suffering from trials worse even than invasion, trials in many ways resembling yours, O holy Martyrs! Uphold the faith in the breasts of Mothers, O Julitta; uphold their Christian instincts to the full height of the lofty teachings conveyed in the story of thy glorious combat. In the face of tyranny which would fain lay grasping hold on education in view of poisoning the immortal souls of children, do thou, O Cyr, stir up among these little ones, faithful imitators of thyself! Not long ago, some have shown this noble spirit; under the hateful pressure of impious masters who persisted in dictating to them lessons condemned by Holy Church, they dared to write out nothing but the Credo they had learned at their mother’s knee. Well done, brave and noble-hearted children! Thou, O Cyr, didst surely thrill with gladness at such a sight rivaling thee in magnanimity. All, then, is not lost for France and these other afflicted lands. May thine intercession, blended with that of thy mother, develop more and more in the breasts of the little ones of God’s Church, this consciousness of the holy liberty which is their portion by their very baptism. Such consciousness as this maintained and exhibited the while it bends them in dutiful submission to all power emanating from God, will nevertheless prevail at last over the prince of this world with his Cæsarism! Yea, the very safety of society depends on such noble independence as this, in the Christian sense, in face of all abuse of power!

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  In new interview, Abp. Viganò discusses ‘failure’ of Vatican II, Novus Ordo Mass
Posted by: Stone - 06-16-2021, 06:42 AM - Forum: Archbishop Viganò - Replies (1)

It is interesting to anyone familiar with the words and writings of Archbishop Lefebvre (see here and here, as examples) how the conclusions of these two prelates surveying this spiritual battlefield are nearly identical. All emphasis mine. 

In new interview, 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.

June 15, 2021 (LifeSiteNews) — Archbishop Viganò has given a new interview, this time to Abbé Claude Barthe, a French expert of the liturgy and a great supporter of the motu proprio Summorum Pontificum allowing the traditional Latin Mass to flourish in the Church. The interview dwells on liturgical questions, the Second Vatican Council, as well as the Society of St. Pius X.

Abbé Barthe, who authored numerous books on the traditional liturgy of the Church, had a year ago entered into a supportive, public discussion with Archbishop Viganò after the latter had started publicly to criticize the Second Vatican Council and its aftermath. This new interview is a sort of a follow-up of that discussion, and these two clergymen also differ on some points. As Abbé Barthe puts it, Viganò “agreed to answer our questions on the theme of the new liturgy and in a rather astonishing way (astonishing even to ourselves as he goes after a process of the 'reform of the reform', a process which we support).” Barthe adds that he is “very glad to offer our readers this interview, as we believe it serves the debate and promotes reflection.” He presents the interview in the journal Res Novae in French, Italian, and English.

The English translation of this new interview has been made by Diane Montagna for Arouca Press. Arouca Press is soon going to publish a book edited by me with Archbishop Viganò's criticisms of the Council, the liturgical reform, as well as the message of Fatima. The book will also include the responses of other clergymen and laymen to his criticisms of the Council.

As our readers will see, Archbishop Viganò once more finds strong words of criticism of the Second Vatican Council (1962 – 1965) as well as the Novus Ordo Mass (promulgated in 1969). He states that “we must be very clear that the Second Vatican Council was conceived as a revolutionary event.” He goes on to say that “if Vatican II was a revolutionary act, both in the way it was conducted and in the documents it promulgated, it is logical and legitimate to think that its liturgy is also affected by this ideological approach.”

When commenting on Pope Benedict XVI's attempts at restoring the traditional liturgy (which was effectively suppressed after 1969) and the movement referred to above by Abbé Barthe as the “reform of the reform”, Viganò concludes that these attempts were defective:
Quote:I believe that behind these attempts, which seem to be motivated by pious intentions, lies a fact that none of these prelates [Pope Benedict and Cardinal Robert Sarah] dare confess: the failure of the Council and even more so of its liturgy. Returning to the ancient rite and definitively archiving the squalor of the Novus Ordo would require great humility, because those who would like to save it from shipwreck today were yesterday among the most enthusiastic supporters of the liturgical reform, and of Vatican II with it.

That is to say, Archbishop Viganò rejects the idea of the “reform of the reform” (further making changes to existing rites), but rather proposes a return to the old liturgy and its faith.

In another field of the liturgical debate, the archbishop also adds new comments, that is to say about the first grave changes of the liturgy made under Pope Pius XII by Annibale Bugnini: the change of the rite of Holy Week in 1955.
Quote: “Archbishop Annibale Bugnini,” Viganò writes, “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.”

Last, but not least, the Italian prelate also comments on the situation of the Society of St. Pius X with regard to its relationship with the Vatican. Unlike with the Franciscans of the Immaculate Heart of Mary, who had been more and more inclined to embrace the traditional liturgy and whose order has been essentially destroyed by Pope Francis, the SSPX still has a certain institutional independence from the Vatican. For Viganò, this seems to be a positive thing in light of the current papacy:

Quote:With regard to the Society of St. Pius X, we are witnessing a more subtle maneuver: Bergoglio maintains “good neighborly” relations, and while recognizing certain prerogatives of its Superiors — thus demonstrating that he considers them living members of the Church — on the other hand he may want to barter their complete canonical regularization for an acceptance of the “conciliar magisterium.” It is clear that this is an insidious trap: once an agreement is signed with the Holy See, the independence which the Society enjoys in virtue of its position of not being completely regular would be lost, and with it, its economic independence. Let us not forget that the Society has assets and resources that guarantee sustenance and security for its members. At a time when the Vatican is experiencing a serious financial crisis, those assets are certainly enticing to many, as we have seen in other cases, starting with the Franciscans of the Immaculate, and the persecution of Father Mannelli.

Full interview with Archbishop Viganò

Father Claude Barthe: Your Excellency, you have sometimes spoken of “revolutionary actions” in connection with the creation of the new liturgy after the Second Vatican Council. Could you clarify your thoughts on this matter?

Archbishop Carlo Maria Viganò: First of all, we must be very clear that the Second Vatican Council was conceived as a revolutionary event. Obviously, I am not referring to the good intentions of those who collaborated in the drafting of the preparatory schemas. I am talking instead about the innovators who rejected those schemas together with the condemnation of Communism that the Council should have pronounced, as a large part of the world’s episcopate desired. Now, if Vatican II was a revolutionary act, both in the way it was conducted and in the documents it promulgated, it is logical and legitimate to think that its liturgy is also affected by this ideological approach, especially if we bear in mind that it is the chief means by which the faithful and clergy are catechized. It is no coincidence that Luther and the other Protestant and Anglican heretics used the liturgy as their main method to spread their errors among the faithful.

Having said that, our legitimate suspicion is also confirmed when we consider who the architects of that liturgy were: prelates often suspected of belonging to Freemasonry who were notoriously progressive and who, with the Liturgical Movement of the 1920s and 1930s, had already begun to suggest more than questionable ideas and spread practices that were influenced by archaeologism, which was later condemned by Pius XII in the encyclical Mediator Dei. The versus populum altar was not an invention of Vatican II but of the liturgists who made it practically obligatory at the Council, after having introduced it decades earlier as an exception under the pretext of a supposed return to antiquity. The same can be said for the so-called “Gothic chasuble” in the forms that preceded the Council, especially in France. It became a sort of poncho that was passed off after the Council as a recovery of the original form but was, in fact, a historical and liturgical forgery. By these examples, I wish to highlight that well before Vatican II there were revolutionary forces infiltrating the Church that were ready to make definitive those innovations that were introduced ad experimentum and had become the practice, especially in countries historically less inclined to adapt to romanitas.

Once we understand that the liturgy is the expression of a specific doctrinal approach — which with the Novus Ordo also became ideological — and that the liturgists who conceived it were imbued with this approach, we must analyze the conciliar corpus liturgicum to find confirmation of its revolutionary nature. Beyond the texts and ceremonial rubrics, what makes the reformed rite unequivocally revolutionary is that it was made malleable to the celebrant and the community, on the basis of an adaptability completely unknown to the Roman mens liturgica. The arbitrariness of the innovations is an integral part of the reformed liturgy, whose liturgical books — beginning with Paul VI’s Missale Romanum — are thought of as a rough draft, a canvas at the mercy of more or less talented actors seeking public acclaim. The applause of the faithful, introduced albeit abusively with the Novus Ordo, is the expression of a consensus that is an essential part of a rite that has become a spectacle. On the other hand, in ancient societies theater has always had a liturgical connotation, and it is significant that the conciliar church wanted to exhume this pagan vision by inverting it, that is, by giving a theatrical connotation to the liturgical rite.

Anyone who thinks that the Editio typica in Latin corresponds to the rite that should have been celebrated after the Council sins in naivety as well as in ignorance: nothing in that liturgical book was really intended for daily use by priests, beginning with the pitiful graphic layout, which was clearly neglected precisely because of the awareness that practically no one would ever celebrate the Novus Ordo in Latin. The same papal ceremonies in which the Missale Romanum of Paul VI was used derogated from the rubrics by introducing readings in the vernacular, ceremonies not foreseen, and roles reserved to clerics carried out by laymen and even women. This, in my view, confirms the revolutionary soul of the Council and of the rite inspired by it.

Father 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.

Father Claude Barthe: Among the criticisms often made of the new Ordo Missæ, which do you consider to be the most important?

Archbishop Carlo Maria Viganò: The most well-founded criticism lies in having wanted to invent a liturgy for one’s own use and consumption, abandoning the bi-millennial rite that began with the Apostles and harmoniously developed through the centuries. The reformed liturgy — as any competent scholar knows — is the result of an ideological compromise between the Catholic lex orandi and the heretical demands of Protestants and Lutherans. Since the Church’s faith is expressed in public worship, it was essential that the liturgy adapt to the new way of believing, weakening or denying those truths that were considered “uncomfortable” for the pursuit of ecumenical dialogue.

A reform that simply wanted to prune certain rites that modern sensibilities could no longer understand could easily have avoided the slavish repetition of what Luther did at the time of the pseudo-reformation and Cranmer did after the Anglican schism: the mere fact of having adopted the innovations with which the heretics rejected certain points of Catholic dogma is an unquestionable demonstration of the Pastors’ subordination to the consensus of those outside the Church, to the detriment of the flock the Lord entrusted to them. Imagine what one of the martyrs of Calvinism, or of the fury of King James, would have thought in seeing popes, cardinals and bishops using a table in place of the altar that cost them their lives; and what respect a heretic might have for the hated Roman Babylon, which is all caught up in awkwardly mimicking what the “reformers” had done four centuries earlier, although perhaps in a more dignified manner. Let us not forget that Luther’s liturgical heresies were conveyed by Bach chorales, while the celebrations of the conciliar Church are accompanied by compositions of unprecedented ugliness. The liturgical breakdown has revealed a doctrinal breakdown, humiliating the Holy Church out of a mere eagerness to please the mentality of the world.

Father Claude Barthe: How can we explain the failure of Benedict XVI, Cardinal Sarah, and others who have advocated a gradual “liturgical revival” by (e.g.) celebrating the Mass towards the Lord, reintroducing the Offertory prayers, and distributing Holy Communion on the tongue?

Archbishop Carlo Maria Viganò: If a Vatican official were to give orders to decorate the Sala Nervi in the Paul VI Audience Hall with stucco and frescoes, replacing the hideous sculpture of the Resurrection with a baroque perspective, he would be considered an eccentric, especially when St Peter’s Basilica is just a stone’s throw away. The same thing applies, in my opinion, to attempts to make the reformed liturgy presentable by means of objectively useless window-dressing: what is the point of celebrating the Novus Ordo towards the East, changing the Offertory and distributing Communion on the tongue, when the Tridentine Mass has always provided for this?

This “liturgical revival” starts from the same erroneous presuppositions that animated the conciliar reform: modifying the liturgy at will, now distorting the venerable ancient rite to modernize it, now dressing up the reformed rite to make it look like what it is not and does not want to be. In the first case, we would be forcing a queen to wear clogs and dress in rags, in the second we would have the commoner wearing a royal tiara over ruffled hair or sitting on a throne in a straw hat.

I believe that behind these attempts, which seem to be motivated by pious intentions, lies a fact that none of these prelates dare confess: the failure of the Council and even more so of its liturgy. Returning to the ancient rite and definitively archiving the squalor of the Novus Ordo would require great humility, because those who would like to save it from shipwreck today were yesterday among the most enthusiastic supporters of the liturgical reform, and of Vatican II with it.

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 [Anglican] 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.

Father Claude Barthe: In a 2013 interview with the Jesuit magazines, Pope Francis cited the liturgical reform as an exemplary fruit of the Council (“Vatican II was a reinterpretation of the Gospel in the light of contemporary culture”), and yet Bergoglio does favors for the Society of St Pius X. Is he interested in the liturgical question?

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.

With regard to the Society of St. Pius X, we are witnessing a more subtle maneuver: Bergoglio maintains “good neighborly” relations, and while recognizing certain prerogatives of its Superiors — thus demonstrating that he considers them living members of the Church — on the other hand he may want to barter their complete canonical regularization for an acceptance of the “conciliar magisterium.” [See Bishop Fellay's Doctrinal Declaration, which effectively accepts Vatican II, the New Mass, the New Code of Canon Law, etc.  - in essence, the SSPX has already done this, it just hasn't been formally accepted or approved. - The Catacombs] It is clear that this is an insidious trap: once an agreement is signed with the Holy See, the independence which the Society enjoys in virtue of its position of not being completely regular would be lost, and with it, its economic independence. Let us not forget that the Society has assets and resources that guarantee sustenance and security for its members. At a time when the Vatican is experiencing a serious financial crisis, those assets are certainly enticing to many, as we have seen in other cases, starting with the Franciscans of the Immaculate, and the persecution of Father Mannelli.

Father Claude Barthe: Do you think that the protective status (dependence on the Congregation for the Doctrine of the Faith and not on the Congregation for Religious) desired by Joseph Ratzinger before and after his accession to the papacy for societies of apostolic life which practice the traditional Mass is in danger today?

Archbishop Carlo Maria Viganò: 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. [This is also what Archbishop Lefebvre and the old SSPX consistently taught- see here, herehere, and here. - The Catacombs] 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.

It should be said that, according to the mindset of those in power in the Vatican today, the liturgical eccentricities of some communities, far from encouraging the rediscovery of the traditional rite, give it an elitist aspect and confine it to the “small ancient world” to which the proponents of the Bergoglian church have every interest in relegating it. 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. [See Fr. Hewko's similar words here from 2014. - The Catacombs]

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.

Father Claude Barthe: Do the ban on individual Masses in St. Peter’s, the three-day inspection of the Congregation for Divine Worship by Archbishop Maniago, and the fact that the Constitution on the reform of the Curia, Prædicate Evangelium, is said to strengthen the powers of oversight for the Congregation for Divine Worship, give rise to fears of a new virulence of the reform? Or does Francis have little interest in this liturgical problem?

Archbishop Carlo Maria Viganò: The ban on celebrating private Masses in St. Peter’s, despite the choral protest of many faithful and some prelates against a real abuse by the Secretariat of State, continues in force and is as an unprecedented scandal. It is a trial balloon to test the ground and study the reactions of prelates, clergy and laity who, for the moment, are limited to the mere, very composed and in some cases embarrassing verbal lamentation. As I have already had occasion to state, I believe that this ban is nothing more than an attempt to give legal semblance to a practice that is now consolidated and universal, which also confirms the doctrinal error that underlies it; namely, the primacy of the community dimension of the “Eucharist” understood as a convivial banquet, to the detriment of the Holy Sacrifice of the Mass celebrated privately. But here we are touching on Vatican II, which none of the Cardinals who spoke out on the ban on Masses in St. Peter’s dares to question in the slightest, even though it is clearly at the origin of the Secretariat of State’s illegitimate prohibition.

As far as the supervisory powers of the Congregation for Divine Worship are concerned, in themselves they could also be considered in a positive sense, since liturgical matters are strictly within the competence of the Holy See. However, we would be sinning in naivety and lack of foresight if we did not take into account the fact that any norm promulgated by the innovators will be used by them to obtain unconfessed aims, often opposite to those stated.

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  Biden Administration Asks Americans to Report ‘Potentially’ Radicalized Friends and Family
Posted by: Stone - 06-16-2021, 05:46 AM - Forum: Socialism & Communism - No Replies

Biden Administration Asks Americans to Report ‘Potentially’ Radicalized Friends and Family

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US President Joe Biden attends a EU - US summit at the European Union headquarters in Brussels on June 15, 2021. 

Breitbart | 15 Jun 20210

President Joe Biden’s administration announced their plans to create ways for Americans to report radicalized friends and family to the government, in an effort to fight domestic terrorism.

In a conversation with reporters, one senior administration official explained the importance of stopping politically fueled violence before it started.

“We will work to improve public awareness of federal resources to address concerning or threatening behavior before violence occurs,” the official said.

The official cited the Department of Homeland Security’s “If you see something say something” campaign to help stop radical Islamic terror as a domestic possibility.

“This involves creating contexts in which those who are family members or friends or co-workers know that there are pathways and avenues to raise concerns and seek help for those who they have perceived to be radicalizing and potentially radicalizing towards violence,” the official said.

Biden began his presidency with a stark warning in his inauguration speech about the “rise in political extremism, white supremacy, domestic terrorism that we must confront and we will defeat.” On June 1, Biden described the threat from “white supremacy” as the “most lethal threat to the homeland today.”

The Biden administration said it would also work with large technology companies on “increased information sharing” to help combat radicalization.

“Any particular tech company often knows its own platform very well,” the official noted. “But the government sees things — actually, threats of violence — across platforms. They see the relationship between online recruitment, radicalization, and violence in the physical world.”

The Department of Homeland Security also plans to deploy “digital literacy” and “digital fitness” programs to help combat “malicious content online that bad actors deliberately try to disseminate.”

The official reassured reporters that the administration’s new strategies would remain “laser-focused” on stopping violent acts.

“This is a strategy that is agnostic as to political ideology or off the spectrum,” the official said. “What matters is when individuals take their political or other grievances and turn that — unacceptably, unlawfully — into violent action.”

The official added the Biden administration was taking the threat of domestic terrorism seriously and would redirect the focus of intelligence agencies on internal threats.

“We are investing many agencies of the government and resourcing them appropriately and asking our citizens to participate,” the official said. “Because, ultimately, this is really about homeland security being a responsibility of each citizen of our country to help us achieve.”

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  Fr. Hewko's Sermons: Feast of St. Basil the Great - June 14, 2021
Posted by: Stone - 06-15-2021, 12:26 PM - Forum: June 2021 Sermons - No Replies

Feast of St. Basil The Great (June 14, 2021) - "The Divisive Are Not Faithful Catholics!" (CA)

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  Homeschool Curriculum
Posted by: Ruthy - 06-15-2021, 10:35 AM - Forum: General Commentary - Replies (1)

It is that time of year, when you are looking for your homeschool curriculum for the upcoming school year. I would like to recommend Angelic Doctor Academy. It is a traditional homeschool academy, that is owned by a traditional catholic in our area. In the 25 years that I have been homeschooling, the history book and exercise book from ADA was the best book I have ever used. Looking at the biology book sample, it looks like it will be a great book also. ADA also offers grading and other subjects. Here is the website: Angelic Doctor Academy

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  St. John Chrysostom: Sermon on Alms
Posted by: Stone - 06-15-2021, 09:44 AM - Forum: Fathers of the Church - Replies (5)



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Chapter I

I have come hither to-day to undertake a righteous mission among you, a mission profitable and suitable for you. By no others than the poor who dwell in this city of yours have I been appointed the spokesman. I have been sent not by word of mouth, nor by vote of the citizens, nor by a decree of the senate, but by a most grievous and piteous spectacle.

For as I was hastening to preach before this congregation, I passed through the market-place and the alleys, and I saw many lying in the midst of the crossings, some lacking hands and feet, some without eyes, some filled with ulcers and running sores and exposing as much as possible those parts which because of the suppuration should have been covered. And I thought I would be most inhuman if I did not appeal to your charity in their behalf, especially since, in addition to the reasons I have just given, I am constrained thereto by the season of the year. For although it is always fitting to preach about alms (seeing that we in our dealings with other men are wanting in the great mercy of our Lord and Creator) yet at this season especially it is meet so to speak, when the cold is so urgent.

In the summer the pleasant weather is a great comfort to the poor; for they can even walk around naked with impunity, the rays of the sun taking the place of clothing, and can safely sleep on the bare pavement and spend the night under the open sky. And they do not require shoes, nor wine to drink, nor rich food. The fountains of water suffice for them. Sufficient are the cheaper vegetables, or a few parched beans; for at this season of the year food is easy to procure.

The season has another advantage for them which is no less important—the opportunity to obtain work. Those who build houses, those who plough the earth, and those who sail the sea, all have great need of their services. For just as the wealthy have lands, houses, and other sources of income; so the poor have their strength and the proceeds of the labor of their hands. Nothing else is theirs.

In summer then they have some relief; but in winter they must wage a great war on every hand, doubly besieged, hunger gnawing their vitals within and cold congealing their flesh without and giving it the semblance of death. Because of this they require more abundant food and thicker clothing, and also a roof, blankets, shoes, and many other things. And this is much harder for them because they have no opportunity to work; since the season of the year does not permit.

Wherefore, seeing that they are in want of more things and those the necessities of life, and seeing that they have no opportunity to work (no one employing these wretched men, no one calling them to labor), come, let us in place of employers hold out compassionate hands to them, and on this mission let us take as our companion Paul, the true patron and protector of the poor. For he more than anyone else concerns himself with this question. For this reason, when he divided the disciples with Peter, he did not divide the care of the poor; but when he had said, “They gave to me and Barnabas the right hands of fellowship: that we should go unto the Gentiles, and they unto the circumcision,” he added, “Only that we should be mindful of the poor: which same thing also I was careful to do.” (Gal. 2:9–10). In fact, throughout his epistles he preaches about these things, and you will not find a single letter of his without an admonition of this kind. For he knew, he knew with certainty of how great moment this question is; and therefore, as if he were placing an exquisite dome upon a building, so to his other admonitions and counsels he adds his teaching in regard to charity.

This is what he does, indeed, in this very place when, having spoken of the resurrection and after finishing everything else, he ends his sermon with these words: “Now concerning the collections for the saints, as I have given order to the churches of Galatia, so do ye also. Upon the first day of the week … everyone of you …” (1 Cor. 16:1–2).

Note the apostle’s skill, at what an opportune moment he brings in this admonition. For after he had reminded them of that terrible judgment and tribunal which is to come, and of that glory in which they who have lived righteously will be clothed, and of the life everlasting, only then does he begin to speak of these other things; that the hearer, sustained by hope and made a readier listener, may receive them more eagerly, now moved by the fear of instant judgment, now rejoicing in the contemplation of the blessings in store for him. For he who can philosophize on the resurrection and translate himself completely into that future life, will count the present as naught—wealth, possessions, gold, silver, rich clothing, amusements, a lavish table, and everything of that sort; and he who considers these things as naught will more easily take upon himself the protection of the poor. And so Paul introduced his exhortation on alms after he had beautifully prepared their minds by means of that philosophy of the resurrection.

He did not say, “Now concerning the collections for beggars” or “for the poor”, but “for the saints”; instructing his hearers to honor the poor—that is, of course, if they were devout—and to spurn the rich if they despised virtue. For he calls the Emperor himself impious and wicked, if he is an enemy of God; and the poor, saints, when they are upright and virtuous. Indeed, he calls Nero the mystery of iniquity, saying, “For the mystery of iniquity already worketh” (2 Thess. 2:7); while on the other hand those who were without food and who lived by begging their bread, he pronounces saints. But at the same time, somewhat obscurely, he teaches his hearers that they should not be puffed up in spirit and exalted by an admonition like this, as if they were dispensing bounty to a lower and baser order of beings, but that they should understand and feel that their greatest honor is to share the hardships of the poor.

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  St. Alphonsus Liguori: How to Pray at All Times
Posted by: Stone - 06-15-2021, 08:02 AM - Forum: Resources Online - No Replies

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This beautiful little work was first published in 1753. It is therefore one of the earliest works of St. Alphonsus. The Saint entitled it: 'A method of conversing continually and lovingly with God; and to the title he added a note to say that it had been translated from the French, but that he had ' augmented it with holy thoughts, affections and practices. It was surely the Saint's humility that made him thus minimise his part in the composition of the book, for as a matter of fact he entirely recast the little French treatise and made it all his own. His biographer, Father Berthe, could write of it: 'In this golden little book are to be found the most familiar thoughts of the holy author. (Life Vol. I. P. 575).

It will be easily seen that the treatise has a twofold message. St. Alphonsus, like the Divine Redeemer before him, always puts the thought of God's justice, and the fear of punishment, before those who are obstinate in sin. But, following again the Redeemer's example, the saintly Doctor preaches in burning words the truth that every soul wishing to serve God may go to Him with perfect, unwavering confidence. To such souls God shows infinite tenderness and love. This message of confidence to men of goodwill, is the first lesson which the Saint teaches, with convincing force, in the following pages. The second lesson is deduced from the first : those who wish to serve God should speak to Him frequently, confidingly, lovingly.

Be it remembered that this treatise is from the pen of a Doctor of the Church : every sentence of it bears the impress of his authority. A new translation of it is now given to the public in the hope that it will continue its mission of mercy, and lead men, in ever increasing numbers, to speak frequently and lovingly to God. 

How to Pray at all Times

'Watch ye, therefore, praying at all times, that you may be accounted worthy to escape all these things that are to come, and to stand before the Son of Man.' - St. Luke (21-34).


What is man that Thou shouldst magnify him: or why dost Thou set Thy Heart upon him? (Job, 7-17). Such was the astonished cry of Job when he considered the marvellous condescension of God in loving man and in longing to be loved by him. Hence, it is a mistake to think that great confidence and familiarity in treating with God is a want of reverence towards His infinite Majesty. You should, indeed, devout reader, worship Him in all humility and prostrate yourself before Him ; especially when you call to mind the ingratitude and sin of which, in the past, you may have been guilty. Yet this should not hinder you from treating Him with the most tender confidence and love. He is infinite majesty ; but, at the same time, He is infinite love and goodness. In God you possess the most exalted and supreme Lord; but also a Friend who loves you with the greatest possible love. He is not offended-on the contrary He is pleased-when you treat Him with that confidence, freedom and tenderness with which a child treats its mother. Hear how He invites us to go to Him and even promises to welcome us with His caresses: You shall be carried at the breasts and upon the knees they shall caress you. As one whom the mother caressseth, so will I comfort you (Isa., 66-12). As a mother delights to place her child upon her knees, there to feed or fondle it : so is our merciful God pleased to treat souls whom He loves, who have given themselves wholly to Him, and placed all their hopes in His goodness.

Bear well in mind that you have neither friend, nor brother, nor father, nor mother, nor spouse, nor lover, who loves you more than God. Divine grace is that great treasure whereby we, vile creatures and poor servants, become the dear friends of our Creator Himself : For she is an infinite treasure to men, which they that use become the friends of God (Wis., 7-14). In order to fill our hearts with confidence, He emptied Himself, as St. Paul says (Phil., 2-7), abasing Himself to our level and conversing familiarly with us: He conversed with men (Bar. 3-38). He went so far as to become an infant, to become poor, to die publicly on a cross; He went so far as to hide Himself under the appearance of bread in order to become our constant Companion and to unite Himself intimately to us: He that eateth My Flesh and drinketh My Blood abideth in Me and I in him (John, 6-57). In a word, He loves you as though He had no one else to love but you alone. You, too, should love Him alone, and all others for His sake. Of Him you may say, and, indeed, you should say: My Beloved to me and I to Him (Cant., 2-16). My God has given Himself all to me, and I give myself all to Him; He has chosen me for His beloved, and I choose Him, of all others, for my only love: My Beloved is white and ruddy, chosen out of thousands (Cant., 5-10).

Say, then, to Him, often:

Quote:O my Lord! wherefore dost Thou love me thus? What good thing dost Thou see in me? Hast Thou forgotten the injuries I have done Thee? But since Thou hast treated me so lovingly, and, instead of casting me into hell, hast granted me so many favours, whom can I desire to love from this day forward but Thee, my God, my all? Ah, most gracious God, if in time past I have offended Thee, it is not so much the punishment I have deserved that now grieves me, as the displeasure I have given Thee, who art worthy of infinite love. But Thou knowest not how to despise a heart that repents and humbles itself: A contrite and humble heart, O God, Thou wilt not despise (Ps. 50-19). Ah, now, indeed, neither in this life nor in the other do I desire any but Thee alone: What have I in heaven? and besides Thee what do I desire upon earth! Thou art the God of my heart, and the God that is my portion forever (Ps. 72-25). Thou alone art and shalt be forever the only Lord of my heart, of my will; Thou my only good, my heaven, my hope, my love, my all: ' The God of my heart, and the God that is my portion forever.

The more to strengthen your confidence in God, often call to mind His loving treatment of you, and the gracious means He has used to help you to overcome your faults and to detach you from the things of this world, in order to draw you to His holy love. Fear, therefore, to have too little confidence in treating with God, now that you are determined to love Him and to please Him by every means in your power. The mercy which He has shown you is a most sure pledge of His love for you. God is displeased with a want of confidence on the part of souls who sincerely love Him, and whom He loves. If, then, you desire to please His merciful Heart, converse with Him henceforward with the greatest possible confidence and tenderness.

I have graven thee in My hands; thy walls are always before My eyes (Isa., 49-16). In these words, God says to you in effect: Beloved soul, why are you timid or distrustful? I have written you in My hands so as never to forget to do you good. Are you afraid of your enemies? Know that the care of your defence is always before Me, so that I cannot lose sight of it. This is the thought which made David rejoice, as he cried out to God: Thou hast crowned us as with a shield of Thy good will (Ps. 5-13). Who, Lord, can ever harm us if Thou dost surround us with Thy goodness and love?

Let the thought of the gift of our Divine Lord be the greatest motive of your hope: God so loved the world as to give His only-begotten Son (John, 3-16). How can we ever fear, as the Apostle asks, that God would refuse us any good gift, seeing that He has deigned to give us His own Son? He delivered Him up for us all; how hath He not also, with Him, given us all things? (Rom., 8-32).

My delights are to be with the children of men (Prov., 8-31). If one may so express it-the paradise of God is the heart of man. Does God love you? Love Him in return. His delights are to be with you; let yours be to be with Him-to pass all your lifetime with Him, in whose company you hope to spend a blissful eternity. Accustom yourself to speak to Him alone, familiarly, with confidence and love, as to the dearest friend you have, the Friend who loves you most.


If, as has been already said, it is a great mistake to speak to God with diffidence-to appear before Him as a timid slave, trembling with alarm before his prince -it would be a still greater mistake to think that conversing with God is wearisome and unpleasant. No-on the contrary her conversation hath no bitterness nor her company any tediousness (Wis., 8-16). Ask those souls who love Him with a true love, and they will tell you that in the sorrows of their life their sweetest and truest consolation is to converse lovingly with God.

Now, you are not required to apply your mind so constantly to prayer as to forget your ordinary work and recreation. 'Praying always means that, without neglecting your ordinary occupations, you treat God as you treat the friends who love you and whom you love. God is ever near you, even within you: In Him we live and move and have our being (Acts 18-28). He who would speak to God has no door to open; God is pleased when you speak to Him without reserve. Tell Him of your business, your plans, your griefs, your fears-of all that concerns you. Above all, do so (as I have already said) with confidence and entire freedom. For God is not wont to speak to the soul which does not speak to Him; in fact, being unaccustomed to speak to God, the soul would scarcely understand Him when He spoke. This is what the Lord complains of, in these words: Our sister is little: what shall we do to our sister in the day when she is to be spoken to? (Cant., 8-8). Our sister is but a child in My love; what shall we do to speak to her if she under-stands not? It is the will of God that we remember His surpassing power and His rigorous justice if we despise His grace; but, on the contrary, He wishes that we should treat Him as a most affectionate friend if we love Him, and that we should speak to Him confidingly and without restraint.

It is true that God ought to be worshipped always with the greatest reverence; however, when He deigns to make you feel His presence and when He makes known His desire that you should speak to Him as to the Friend who loves you better than any other friend, then you should open your heart to Him with the greatest liberty and confidence. She preventeth them that covet her, so that she first showeth herself unto them (Wisdom, 6-16). If you only desire His love, He will take the first step, without waiting for you to come to Him, and He will present Himself to you with all the graces and remedies of which you stand in need. He only waits for you to speak to Him, to show that He is near you, ready to hear and to comfort you: And His ears are unto our prayers (Ps. 33-16).

By reason of His immensity, God is present everywhere; but there are two places where He dwells in a particular manner. One is in the highest heavens, where He is present by that glory which He communicates to the blessed; the other is on earth-within the humble soul that loves Him: His name is holy who dwelleth in the high and holy place, and with a contrite and humble spirit (Isa., 57-15). * Our God, then, dwells in the heights of heaven, and yet He does not disdain to occupy Himself with His servants day and night in their homes or in their monastic cells. There He bestows on them His divine consolations, the least one of which surpasses all the delights that the world offers, and which He alone does not desire who has never tasted their sweetness: Oh, taste and see that the Lord is sweet (Ps. 33-9).

Friends in the world have generally certain days on which they meet and converse; on other days they are apart; but between God and you, if you wish, there need never be one hour of separation: Thou shalt rest, and thy sleep shall be sweet: the Lord will be at thy side (Prov. 3-24).

You may sleep, but God will place Himself at your side and watch over you continually: I will rest with Him and He will be a comfort in my cares and grief (Cfr. Wis. 8-9,16). When you take your rest He does not leave your bedside. He remains there, always thinking of you, that when you awake in the night He may speak to you by His inspirations, and receive from you in return some act of love, of oblation, of thanksgiving. Thus, He desires to continue even in the hours of the night His sweet and gracious converse with you. Sometimes also He will speak to you while you sleep, and make you hear His voice, so that in waking you may put in practice what He has spoken: I will speak to Him in a dream (Num. 12-6).

He is there also in the morning, to hear from you some word of affection, of confidence; to be the depository of your first thoughts, and of all the actions which you promise to perform that day to please Him; of all the griefs, too, which you offer to endure willingly for His glory and love. But as He fails not to present Himself to you at the moment of your waking, do not fail, on your part to give Him immediately a look of love, and to rejoice when your God announces to you the glad tidings that He is not far from you (as once He may have been by reason of your sins); but that He loves you, and would be beloved by you; and at that same moment He gives you the gracious precept, Thou shalt love the Lord thy God with thy whole heart (Deut., 6-5).

*Elsewhere St. Alphonsus has of course written on the third special dwelling of God with men -the sacramental presence of our Lord in the holy Eucharist. In fact in the earlier editions of the saint's works the present treatise was always published with the Visits to the Blessed Sacrament.



Never, then, forget His sweet presence, as do the greater part of men. Speak to Him as often as you can, for He does not grow weary of this nor disdain it, as do the lords of the earth. If you love Him, you will not be at a loss what to say to Him. Tell Him all that occurs to you about yourself and your affairs, as you would tell it to a dear friend. Do not look upon Him as a haughty monarch who will converse only with the great and on great matters. He, your God, is pleased to lower Himself to you, and to hear you communicate to Him your smallest and most ordinary concerns. He loves you as much-He has as much care for you-as if He had no one else to think of but you. He is as completely devoted to your interests as though the only end of His providence was to help you, of His almighty power to aid you, of His mercy and goodness to take pity on you, to do you good and to win by His kindness your confidence and love. Manifest to Him, then, freely your whole state of mind and pray to Him to enlighten you that you may perfectly accomplish His holy will. Let all your desires and aims be directed to learn His good pleasure and to do what is agreeable to His divine Heart: Commit thy way to the Lord; and desire of Him to direct thy ways and that all thy counsels may abide in Him (Ps. 36-5 and Tob. 4-20).

Say not: Why disclose all my wants to God, since He already sees and knows them better than I do? Yes, He knows them; but He acts as if He did not know the needs about which you do not speak to Him and for which you do not seek His aid. Our Saviour knew that Lazarus was dead, and yet He acted as if He did not know until Magdalen told Him of it; it was then that He comforted her by bringing her brother back to life.


When you are afflicted with sickness, persecution, temptation, or any other trouble, turn at once to God and ask His help. It is enough for you to lay your affliction before Him-to go to Him and say: Behold, O Lord, for I am in distress (Lam. 1-20). He will not fail to comfort you, or at least to give you strength to suffer the trial with patience, and in this case it will prove a greater good than if He had freed you altogether from it. Tell Him of all the things that make you fear, or make you .sad, and say to Him: My God, in Thee are all my hopes. I offer this cross to Thee. I resign myself to Thy will. Take pity on me and either deliver me from my trial or give me strength to endure it. He will remember immediately the promise which He made in the Gospel, of consoling and comforting all those who have recourse to Him in tribulation: Come to Me all you that labour and are burdened and I will refresh you (Mat. II-28).

He will not be displeased if you seek comfort from your friends in the hour of trial; but He wishes you to have recourse principally to Him. At least, therefore, when you have had recourse to creatures and they have not been able to console your heart, go to your Creator and say to Him: Lord, men have only words; they cannot afford me consolation. I no longer desire to be consoled by them. Thou alone art my hope; Thou alone my only love. By Thee alone do I desire to be comforted and the consolation I ask for is to do on this occasion what is most pleasing to Thee. Behold, I am ready to endure this trial for the whole of my life, and for all eternity, if such be Thy will. Only help me.

Do not be afraid of offending Him if you sometimes gently complain, saying: Why, Lord, has Thou retired afar off? (Ps. 9-1). Lord, Thou knowest that I love Thee, and that I desire nothing but Thy love. Have pity on me and help me. Do not abandon me.

If desolation should continue for a long time and grievously afflict you, unite your voice to the voice of your afflicted Jesus and say: My God, my God, why hast Thou forsaken me? (Mat. 28-46). Let the thought humble you that having offended God you do not deserve His consolations. At the same time, remember that He permits every thing for your good, and do not lose confidence: All things work together unto good to them that love God (Rom. 8-28). Say with courage, even when you feel most troubled and disconsolate: The Lord is my light and my salvation; whom shall I fear? (Ps. 26-1). Lord, Thou wilt guide me, Thou wilt save me; In Thee do I trust. In Thee, O Lord, have I hoped; let me never be confounded (Ecclus 2-11). Reflect that God loves you more than you can love yourself. Why, then, should you be afraid? David brought comfort to his heart saying: The Lord is careful for me (Ps. 39-18). Let such be your sentiments, too, when you pray; and speak in this manner to God: Lord, I cast myself into Thy arms; and I desire to think only of loving and pleasing Thee. Behold me ready to do what Thou askest of me. Thou dost not only will my good, but Thou art 'careful for it. To Thee, then, I leave the care of my salvation. In Thee I rest, and will rest for evermore, since Thou wiliest that in Thee I should place all my hopes: In peace, in the self-same I will sleep and I will rest; for Thou, O Lord, singularly hast settled me in hope (Ps. 4-9).

Think of the Lord in goodness (Wis. I-I). In these words the inspired writer exhorts us to have more confidence in the divine mercy than dread of the divine justice. For ,God is incomparably more inclined to bestow favours upon us than to chastise us, as St. James says: Mercy exalteth itself above judgment (2-13). For this reason, St. Peter exhorts us in all our fears-whether for our temporal or eternal interests-to abandon ourselves entirely to the goodness of God, who has the interests of our salvation at heart: Casting all your care upon Him, for He hath care of you (I Pet. 5-7). The royal prophet, David, has the same message of hope when he gives to God the beautiful title of our God and the God who is willing to save us: Our God is the God of salvation (Ps. 39-18). This means, as Bellarmine explains it, that it is the will of God, not to condemn, but to save all. He threatens with His displeasure those who despise Him; but He promises mercy to those who fear Him: in the words of the canticle of our Blessed Lady: His mercy is from generation to generation to them that fear Him.

I place before you, devout reader, all these passages from the sacred scriptures, so that if you are ever troubled by the doubt as to whether you will be saved or no-whether you are of the number of the predestined or no-you may take courage at the thought that you know from God's Word that He desires to save you, if only you are resolved to serve and love Him as He asks of you.


When you receive some pleasant news, do not act like some unfaithful and thankless souls who have recourse to God in time of trouble, but forget and forsake Him when things go well with them. Show Him the fidelity that you would show to a sincere friend who rejoices in your happiness. Go at once and tell Him of your joy, and praise Him and give Him thanks, acknowledging your good fortune as a gift from His hands. Rejoice in the fact that you owe your happiness to Him, and place all your joy and comfort in Him: I will rejoice in the Lord (Hab. 3-18), and I will joy in God my Jesus (Ps. 12-6). Say to Him: My Jesus, I bless, and will ever bless Thee, for granting me so many favours, when I deserved at Thy hands not favours, but chastisements for the affronts I have offered Thee. Say to him, with the sacred Spouse: All fruits, the new and the old, my Beloved, I have kept for Thee (Cant. 7-13).,' Lord, I give Thee thanks; I keep in memory Thy many acts of kindness, past and present, to render Thee praise and glory for them forever.

But if you love your God, you ought to rejoice more in His blessedness than in your own. He who has a dear friend sometimes takes more delight in that friend's good fortune than if it had been his own. Comfort yourself, then, in the knowledge that God is infinitely happy. Often say to him: My beloved Lord, I rejoice more in Thy blessedness than in any happiness of my own, for I love Thee more than I love myself.


Another mark of confidence highly pleasing to our most loving God is this: that when you have committed any fault, you are not ashamed to go at once to Him and seek His pardon. Consider that God is so willing to pardon sinners that He laments their perdition, when they depart far from Him and live dead to His grace. Therefore, does he lovingly call them, saying: Why will you die, O house of Israel? Return ye, and live (Ezek. 18-31). He promises to receive a soul that has forsaken Him, if only it returns to His arms: Turn to Me . . . and I will turn to you (Zach. 1-3). Would that sinners only knew how mercifully our Saviour awaits them in order to pardon them: The Lord waiteth that He may have mercy upon you (Isa. 30-18). Would that sinners realised the desire on the part of God, not, indeed, to chastise them, but to see them converted and to embrace and press them to His Heart: As I live, saith the Lord God, I desire not the death of the wicked, but that the wicked turn from his way and live (Ezek. 33-11). He has even still more consoling words: Come and accuse Me, saith the Lord; if your sins be as scarlet, they shall be made as white as snow (Is. 1-18). In other words, He says: Sinners, repent of having offended Me and then come to Me. If I do not pardon you, accuse Me of being unfaithful to My promises; but, no, I will keep My word. If you come to Me and repent, though your soul be dyed deep crimson with crime, by My grace it shall be made white as snow. Almighty God promises even to forget the sinner's wrong-doing if only he repents: I will not remember all his iniquities (Ezek. 18-22). As soon, then, as you fall into any fault, raise your eyes to God, make an act of love, and humbly confessing your fault, place unwavering confidence in God, saying to Him: Lord, behold, he whom Thou lovest is sick (John 11-3). The heart which Thou lovest is sick-is wounded. Heal my soul, for I have sinned against Thee (Ps. 40-5). Thou seekest penitent sinners Behold one at Thy feet, seeking Thee. The evil is committed-what must I do? Thou wilt not have me lose confidence; even after the sin which I have committed, Thou desirest my good, and I again love thee. Yes, my God I love Thee with all my heart. I am sorry for my sin, and will never more offend Thee. Thou art a God, sweet, and mild, and plenteous in mercy (Ps. 85-5); pardon me. Let me hear from Thee what Thou didst say to Magdalen: Thy sins are forgiven thee (Luke 7-48); and give me strength for the future to be faithful to Thee.

Then, in order not to be discouraged, cast your eyes upon Jesus Christ crucified; offer to the Eternal Father his merits, and confidently hope for pardon; since to pardon you he spared not his own Son. Say to him with confidence: Look on the face of thy Christ (Ps. 83-10); my God, have regard to Thy Son who has died for me and for His sake grant me pardon.

Attend, especially, devout soul, to what is commonly taught by masters of the spiritual life, who recommend you to have recourse immediately to God after you have fallen, although you should repeat the fall a hundred times in the day. Having done this, do not be disturbed. If you remain discouraged and troubled because of the fault committed, you will scarcely speak to God; your confidence will grow less your desire to love God will grow cold and you will make little or no advance in the way of the Lord. On the other hand, by having immediate recourse to God, asking His pardon and promising amendment for the future, your very faults will help you to advance in divine love. Between friends who sincerely love one another it sometimes happens that when one offends the other and then humbles himself and asks pardon, their friendship becomes stronger than ever. Do you act in like manner with regard to God: let your faults only strengthen the bonds of love which unite you to Him.


Whenever you are in doubt about anything -whether it regards yourself or others-act like good friends do who always consult one another in their difficulties. Show the same mark of confidence to God; consult Him; ask Him to enlighten you, that you may decide on what is most pleasing to Him: Put Thou words in my mouth and strengthen the resolution in my heart (Jud. 9-18). Lord, make known to me what Thou wouldst have me do, to answer, and I will obey Thee: Speak, Lord, for Thy servant heareth (i Kings 3-10).


Recommend to God with confidence not only your own needs but also the needs of others. How pleasing to Him it will be if you sometimes forget yourself and speak to Him of His own glory, of the miseries of others, especially those who mourn in sorrow; of the souls in purgatory, His spouses, who long to behold Him in Heaven; and of poor sinners who live deprived of His grace. Pray to Him for sinners thus:

Lord, Thou art all goodness and worthy of an infinite love: how, then, canst Thou endure in the world so many souls on whom Thou hast lavished Thy favours, and who yet have no desire to know Thee, who have no desire to love Thee, who even offend and despise Thee? Ah, my most amiable God, make Thyself known-make Thyself loved. Hallowed be Thy name, Thy kingdom come. May Thy name be adored and loved by all men. May Thy love reign in all hearts. Do not let me depart from Thee without granting me some grace for the unhappy souls for whom I pray.


It is said that souls who in this life have but little longing for heaven are punished in purgatory with a peculiar pain, called the pain of languor. This surely is only just; because to have but little longing for heaven is to set little value on the happiness of that eternal kingdom which our Lord opened to us by His death. Remember, then, frequently to think of, and long for heaven. Say to God that your life seems an endless span, so great is your desire to go to Him, to see Him face to face, and to love Him. Long to be set free from your exile, from this world of sin, from the danger of losing divine grace, that you may arrive at that land of love where your heart will be given wholly to God. Say to Him over and over again: Lord, as long as I live on this earth I am in danger of forsaking Thee and of losing Thy love. When shall I leave this life, wherein I am forever offending Thee? When shall I go to love Thee with all my soul and unite myself to Thee without any danger of losing Thee again?

St. Teresa was ever sighing for heaven in this manner. She used to rejoice when she heard the clock strike, because another hour of life and of the danger of losing God, had passed. She so earnestly desired to die that she might see God, that she was dying with the desire to die. This was the subject of the loving poem which she composed: 'I die because I do not die.


In a word, if you wish to please the loving Heart of God, endeavour to speak to Him as often as you can, and with the fullest confidence that He will answer and speak to you in return. When you withdraw yourself from conversation with creatures to speak to God alone, He will not speak in a voice that strikes the ear, but in a voice that reaches the heart: I will lead her into the wilderness and I will speak to her heart (Osee, 2-14). He will speak by inspiration, by interior light, by manifestations of His goodness, by a tenderness which touches the heart, by assurance of pardon, by a feeling of peace, by the hope of heaven, by intimate happiness, by the sweetness of His grace, by loving and tender embraces of the soul-in a word, He will speak in a voice easily understood by those whom He loves and who have given their hearts to Him.


To conclude this treatise, I will recall briefly what has been said in the preceding pages, and I will suggest a practice by which you may render all your daily actions pleasing to God.

When you awake in the morning, let your first thought be to raise up your mind to God, to offer to His honour whatever you may have to do or suffer during the day, and to beseech Him to assist you with His holy grace. Then perform your other morning devotions, making acts of love and of gratitude, and praying and resolving to spend the day as if it were to be the last of your life.

Father Saint-Jure recommends you to make a compact every morning with God, that every time you make a certain sign, such as placing your hand upon your heart, or raising your eyes to heaven or to the crucifix, or the like, you intend thereby to make an act of love, of desire to see God loved by all, of oblation of yourself, and other acts of the same kind. When you have made these acts, place your soul in the wound of the side of Jesus and under the mantle of Mary, and beg of the Eternal Father, for the love of Jesus and Mary, to protect you during the day. Then, before all things else, be sure to make your meditation, or mental prayer, at least for half an hour. Meditate especially on the sufferings and contempt which Jesus endured in His Passion. This is the subject dearest to fervent souls, and the one best calculated to set hearts aflame with divine love. If you desire to make progress in the spiritual life there are three devotions which must be particularly dear to you: Devotion to the Passion of our Lord, to the Most Blessed Sacrament and to the Blessed Virgin Mary. In all your meditations repeat again and again acts of contrition, of the love of God and of oblation of yourself. The venerable Father Charles Caraffa, founder of the Congregation of Pious Workers, says that one fervent act of love made thus in the morning is sufficient to maintain the soul in fervour throughout the whole day.

Perform your more important acts of devotion with great care, such as going to confession, receiving Holy Communion, reciting the divine office, and other similar duties. Whenever you are going to begin some external occupation, like study or work, or the duty of your state in life, do not forget to offer it to God, praying His assistance to enable you to perform it well. Afterwards follow the example of St. Catharine of Siena and retire often to the cell of your heart in order to unite yourself to God. In a word, whatever you do, do it with God and for Him. When you leave your room, or go out of the house-and when you return-say a Hail Mary, and thus recommend yourself to the Blessed Virgin. At your meals, whether you find them pleasant to your taste, or not to your liking, offer all to God. On rising from table, say, as grace, some little prayer like this: Lord, how good Thou art to one who has offended Thee! During the day give some time to spiritual reading; and make a visit to the Blessed Sacrament and to our Lady. In the evening say the Rosary, examine your conscience, make acts of faith, hope, charity and contrition; promise to serve God more fervently and to receive the holy sacraments during life and at death, and form the intention of gaining all the indulgences within your power. When you go tp bed, reflect that you have deserved to lie in the fire of hell; then, with a crucifix in your arms, compose yourself to sleep, saying: In peace, in the self-same I will sleep and I will rest (Ps. 4-9).

(Here, in passing, I would remind the reader of indulgences which are attached to various acts of devotion; and also I would remind him of the desirability of renewing each morning the intention of gaining all the indulgences possible during the day. For reciting the acts of faith, hope and charity there is an indulgence of seven years and seven quarantines each day. If they are recited daily for a month, a plenary indulgence may be gained on the condition of going to confession and Communion and of praying for the intentions of the Church; this indulgence may be applied to the souls in purgatory or to oneself at the hour of death.

In like manner, form the intention of gaining also all the indulgences granted for saying the Rosary on beads properly blessed, the Angelus three times a day, the Litany of our Blessed Lady, the Salve Regina, the Ave Maria, and the Gloria Patri; for saying, ' Blessed be the Holy and Immaculate Conception of the most Blessed Virgin Mary, Mother of God'; as also for saying, 'Blessed and praised every moment be the Most Holy and Divine Sacrament'; for reciting the prayer Anima Christi, etc.; for bowing the head at the Gloria Patri and at the Most Holy Names of Jesus and Mary; as also for hearing Mass; for making half an hour's mental prayer-for this there is a partial indulgence, and also, if the meditation is made daily, a plenary indulgence on the usual conditions of confession, Communion and praying for the intentions of the Church; for genuflecting before the Blessed Sacrament *; for kissing the cross.)

In order to keep yourself recollected and united to God as far as the imperfections of human nature permit. Endeavour, by means of what you see and hear, to raise your mind to God and to recall the things of eternity, For instance, when you see running water, reflect that your life is rushing on in like manner and taking you nearer to death. When you see a lamp going out for want of oil, reflect that thus your life will one day flicker out and be extinguished. When you see graves or the bodies of the dead, think of what will happen to yourself one day. When you see worldly people rejoicing in their wealth or distinction, have pity on their folly, and say to yourself: For me God is sufficient: Some trust in chariots, some in horses, but we in the name of the Lord (Ps. 19-8). Let them glory if they wish in vanity. Be it mine to glory only in the grace of God and in His holy love. When you see monuments erected to the dead, or take part in the funeral ceremonies of the great ones of this world, ask yourself the question: If their souls are lost, what will all this pomp avail them? When you look out over the ocean and see it now calm and tranquil and now lashed to fury by the winds, consider the difference there is between a soul in sin and a soul in the state of grace. When you see a tree that is withered, reflect on the fact that a soul without God is fit for nothing but to be cast into the fire. If you ever happen to see one who has been guilty of some great crime, trembling with shame and fear in the presence of his judge, or his father, or of his Bishop, consider what the terror of the sinner will be in the presence of Jesus Christ, his judge. When thunder crashes through the . heavens, and you grow alarmed, reflect how those miserable souls that are damned tremble as they hear continually in hell the thunders of the divine wrath. If you ever see one who has been condemned to suffer a painful death, and who says, ' Is there, then, no longer any means of my escaping death? consider what will be the despair of a soul when it is condemned to hell, as it says: ' Is there, then, no longer any means of escaping from eternal ruin?

When you behold beautiful scenes in the country or along the sea coast, or when you look at flowers or fruit, and are pleased by the sight or the perfume, say: For me God has created these lovely things in this world, that I may love Him. What delights has He not prepared for me in heaven? Seeing fair plains and beautiful hills, St. Teresa used to say that they reproached her with her ingratitude to God. The Abbot de Rance, founder of La Trappe, declared that the beauty of creation around him obliged him to love God. St. Augustine had the same thought: ' The heavens and the earth and all Thy works cry out to me to love Thee. There is a story told of a certain holy man, that in passing through the fields he would strike with a little stick the flowers and plants which he found on his way, saying, ' Be silent; do not reproach me any longer for my ingratitude to God. I have understood you; be silent; say no more. When St. Mary Magdalene of Pazzi held in her hand any beautiful fruit or flower, she used to feel herself glowing with divine love, saying to herself, 'Behold, my God has thought from eternity of creating this fruit, this flower, in order to give it to me as a token of the love which He bears towards me.

When you see rivers or streams, reflect that as their waters run towards the sea, and never remain still, so ought you ever tend towards God, who is your only good. When you happen to be in some vehicle drawn by horses' say: 'See what labour these innocent animals go through for my service; and how much pains do I myself take in order to serve and please my God? When you see a little dog, which for a miserable morsel of bread is faithful to its master, reflect how much greater reason you have to be faithful to God, who has created and preserved you, and heaps upon you so many blessings. When you hear the birds sing, say: 'Hearken, O my soul, to the praise which these little creatures are giving to their Creator; and what are you doing? Then do you also praise him with acts of love. On the other hand, when you hear the cock crow, recall to your memory that there once was a time when you also, like Peter, denied your God; and renew your tears and your contrition. If you see the house or the locality in which you fell into some sin, turn to God and say in your heart: The sins of my youth and my ignorance; remember not, O Lord (Ps. 24-7).

When you see valleys fertilised by waters that descend on them from the heights of the mountains, consider that grace in a similar manner leaves those who are proud, to flow into hearts that are humble. When you see a church beautifully adorned, consider the beauty of a soul in grace, which is truly the temple of God. When you look upon the sea, consider the greatness and immensity of God. When you see fire, or candles lighted on the altar say: 'For how many years ought I to have been burning in hell? But since Thou, O Lord, has not yet condemned me to that place of woe, grant that my heart may now burn with Thy holy love, even as this fuel or these candles. When you behold the heavens and the stars, say with St. Andrew of Avellino: 'My feet will one day tread upon those stars.

Recall also frequently the mysteries of our Saviour's love; and when you see straw or a manger or a rocky cave, remember the Infant Jesus and the stable at Bethlehem. When, you see a hammer, or a saw, or a plane, or an axe, recall how Jesus laboured like any ordinary young working man in the cottage at Nazareth. If you see cords, thorns, nails, or beams of wood, think of the sorrows and death of the Most Holy Redeemer. When St. Francis of Assisi happened to see a lamb he shed tears, as he exclaimed: 'My Lord like a lamb was led to die for me. When you look at an altar, a chalice, or a chasuble, recall to mind the great love which Jesus has shown us in giving Himself to us in the Sacrament of the Holy Eucharist.

Following the example of St. Teresa, often offer yourself to God during the day, and say: ' Behold me, O Lord, ready to do what Thou wilt. Make known to me Thy holy will; I am eager to do all that Thou askest of me.

As the hours go by, make repeated acts of divine love, for-to quote St. Teresa again-these acts of love are the fuel by which divine love is kept burning within the heart. One day, when the Venerable Sister Seraphine of Capri happened to see the convent mule, the thought occurred to her that the poor animal could not love God. She expressed her compassion in these words: 'Poor brute you can neither know nor love God. Then a wonderful thing happened-tears welled into the animal's eyes and forthwith began to flow abundantly. Do you imitate the saintly sister's example. When you see, creatures incapable of knowing or loving God, use the intelligence that He has given you to repeat many acts of love.

If anything painful or disagreeable happens to you, immediately offer to God what you have to suffer, and unite your will to His. Accustom yourself to repeat in every trial: It is the will of God; it is my will also. Acts of resignation are the acts of love dearest to the Heart of God.

When you have to arrive at some decision, or to give some important advice, ask God's help before you do so. Repeat as often as you reasonably can during the day: Incline unto mine aid, O God, as St. Rose of Lima was accustomed to do. To obtain this help of God turn frequently to the crucifix or to the picture of our Blessed Lady (which, of course, you will have in your room) and do not fail to invoke frequently the names of Jesus and Mary, especially in time of temptation. God, being infinitely kind, has the greatest desire to communicate His graces to us. The Venerable Father Alphonsus Alvarez saw our Lord, on one occasion, with His hands filled with graces, going about seeking souls to whom He might dispense them. But He will have us ask Him for them: Ask and you shall receive; otherwise He will withdraw His hands. He will, on the contrary, stretch them out to us and willingly open them to us if we invoke Him. Who ever had recourse to God, asks Ecclesiasticus, and God despised him by refusing to hear him? Who hath called upon Him, and He despised him? (2-11). David declares that God shows not only mercy, but great mercy, to those who invoke Him: For Thou, O Lord, art sweet and mild; and plenteous in mercy to all that call upon Thee (Ps. 85-5).

How good and kind God is to those who lovingly seek Him! The Lord is good to the soul that seeks Him (Lam. 3-25). He is found even by those who do not seek Him: I was found by them that did not seek Me (Rom. 10-I2); with far greater willingness He will anticipate those who seek Him in order to serve and love Him.

I conclude with a thought from St. Teresa. It is this: The souls of the just should do on earth, through a spirit of love, what the Blessed do in heaven. In heaven the saints occupy themselves only with God; all their thoughts are for His glory; all their pleasure is to love Him. Do you act in the same way. During your life on earth let God be your only happiness, the only object of your affections, the only end of all your actions and desires, until you arrive at that eternal Kingdom, where your love will be consummated and made perfect, and your desires will be completely fulfilled and satisfied.


Method of MENTAL PRAYER or Meditation According to St. Alphonsus.


A recollected life and regular Spiritual Reading are the best remote preparation.

For the immediate preparation, make three short but fervent acts:

(1) An Act of Adoration of God present to the soul.

Example: O my God, I believe Thou art really here present; I bow down and adore Thee. Thou art so good, I am so sinful; Thou art so great, I am only nothingness; etc.

(2) An Act of Sorrow for Sin:

Example: O my God, I am heartily sorry for all my sins of thought, word, deed, and omission, and by the help of Thy holy grace I will never sin again.

(3) A Petition for Light and Strength:

Example: O my God, give me light to see Thy holy Will, give me grace to do Thy Will. O Wisdom of the Sacred Heart of Jesus, direct me in all my ways. O Love of the Sacred Heart, consume me in Thy fire.

Add a Hail Mary to the Blessed Virgin and an ejaculation to St. Joseph, your Patron Saints and Angel Guardian.


Use the mind in thinking on some subject as much as is necessary in order to pray fervently. But do not imagine that very much is necessary in order to pray. Do not wait for a great fire to burn up in your soul, but cherish any little spark you may feel.

To help your mind, read a text of Scripture or a short Meditation out of a book. St. Teresa used a book in her Meditations for seventeen years.

Meditate for a few minutes on any thought that has struck you; that is, think for a short time on what it means, what lessons it teaches you, and ask yourself: What have I done about this hitherto? What shall I now do? But remember, you think only in order that you may pray.

The great benefit of Mental Prayer consists less in meditation or thinking than in acts, prayers and resolutions, which are the fruits of Meditation. The thinking is the needle which draws after it the golden thread of acts, prayers and resolutions. The thread is more important than the needle. The chief part of the time of Meditation should, then, be spent in making

(1.) Acts and Affections.

Examples. -Acts of Humility: 'My God, I am nothing in Thy sight. Act of Thanksgiving: 'My God, I thank Thee for Thy goodness. Act of Love: ' My God, I love Thee with my whole heart. I wish to please Thee in all things. I will only what Thou wiliest. I love Thee because Thou art infinitely good. Do with me and mine all that pleases Thee, because it is Thy will. Acts of love and of contrition are golden chains binding us to God. St. Thomas says: ' Every act of love merits eternal life. Make then many simple but fervent acts of love and sorrow.

(2.) Prayers of Petition.

In mental prayer, it is extremely useful, and, perhaps better than all else, to make many earnest petitions for the graces you want. Always ask, above all, for (a) the perfect forgiveness of all past sin; (b) the perfect love of God; and © the grace of a holy death. 'At first, said Father Paul Segneri, S.J., 'I used to employ my time of prayer in reflections and affections, but God opened my eyes, and then I gave myself to petitions, and if I have any good, it comes from this practice.

(3). Resolutions.

'The progress of a soul, says St. Teresa, ' does not consist in thinking much of God, but in loving Him, and this love is gained by resolving to do much for Him. Make one practical resolution that you mean to keep during the day.


Three short fervent acts:

(1) Thank God for the light He has given you.

(2) Renew your resolution to abstain from some fault or to do some good thing, during the day. 

(3) Ask the Eternal Father, for the love of Jesus and Mary, to help you to keep it. At the end of meditation, always pray for poor sinners and for the souls in Purgatory.

N.B.-The acts and prayers of petition should occupy the most of the time. Thus, in a half-hour's prayer, give three minutes to the preparation: think for five minutes and then pray.

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  June 15th – Sts Vitus, Modestus, and Crescentia, Martyrs
Posted by: Stone - 06-15-2021, 07:45 AM - Forum: June - No Replies

June 15 – Sts Vitus, Modestus, and Crescentia, Martyrs
Taken from The Liturgical Year by Dom Prosper Guéranger  (1841-1875)

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One of the titles of this divine Spirit who is reigning so specially over this portion of the cycle is the Witness of the Word. Thus was He announced to the world by the Man God himself, when about to quit it in order to return to his Father, after having on his part rendered his own great testimony to Sovereign Truth. Formed by the Holy Ghost on the type of Jesus Christ, the Faithful too are witnesses, whose mission is to trample upon lying error, the enemy of God, by expressing the Truth not in words only, but in deeds. There is a testimony, however, that is not given unto all to render this is the Testimony of blood; the martyrs hold this privilege, this is the special stand granted to them in the ceaseless battle ever being waged betwixt Truth and falsehood, and this battle is the sum total of all history. Hence martyrs come crowding on the brilliant heavens of holy Church at this season. In a few days, the Church will be all thrilling with gladness at the birth of Saint John the Baptist, that man great beyond all men, and whose greatness specially consists in that he was sent by God to be a witness to give testimony of the light. We shall then meditate at leisure upon these thoughts for which we seem to be prepared, by the ever swelling groups of joyous martyrs who cross our path as it were to announce the near approach of the Friend of the Bridegroom.

Today we have Vitus, accompanied by his faithful foster-parents Modestus and Crescentia. He is but a child, yet he comes teaching us the price of baptism and the fidelity we owe to our Father in heaven despite all else beside. Great is his glory both on earth and in heaven; the demons who used to tremble before him in life still continue their dread of him. His name remains ineffaceably inscribed on the memory of the Christian people, just as that of a Saint Elmo or Erasmus, among their most potent “helpers” in daily needs. Saint Vitus, or more commonly St. Guy, is invoked to deliver those who are attacked by that lamentable sickness which is named from him, as also to neutralize bad effects from the bite of a mad dog; and his beneficence is evinced even to the dumb brutes also. He is likewise implored in cases of lethargy or unduly prolonged sleep; for this reason, the cock is his distinctive attribute in Christian art, as well as because recourse is usually had to this saint when one wants to awake at some particular hour.

Let us now turn to what the Liturgy relates of our today’s Saints:

Quote:Vitus while yet a child was baptized, unknown to his father. When his father found this out, he used his best endeavors to dissuade his son from the Christian religion, but as he found him persistent in it, he handed him over to Valerian, the Judge, to be whipped. But as he still remained as unshaken as before, he was given back to his father. But while his father was turning over in his mind to what severe discipline to subject him, Vitus, being warned by an angel, fled to another country, in company with Modestus and Crescentia, who had brought him up. There he gained great praise for holiness, so that his fame reached Diocletian. This emperor, therefore, sent for him to deliver his own child that was vexed by a devil. Vitus delivered him; but when the emperor found that with all his gifts, he would not bring to worship the gods, he had the ingratitude to cast him, as well as Modestus and Crescentia, into prison, binding them with fetters.

But when they were found, in the prison, more faithful than ever to their confession, the emperor commanded them to be thrown into a great vessel full of burning resin and pitch and melted lead. Therein they, like the three Hebrew Children in the fiery furnace, sang praise to God; and upon that they were dragged out and cast to a lion; but he only lay down before them and licked their feet. Then the emperor, being filled with fury, more especially because he saw that the multitude that looked on were stirred up by the miracle, commanded Vitus, Modestus, and Crescentia to be stretched upon a block and their limbs crushed so that their bones were broken. While they were dying, there came thunderings, and lightnings and earthquakes, so that the temples of the gods fell down, and many men were killed. Their remains were gathered up by a noble lady named Florentia who, embalming them with spices, honorably buried them.

You have won the battle, glorious Martyrs! the struggle was not long, but it gained for you an eternal crown! You have purchased unto yourselves, O Modestus and Crescentia, the everlasting gratitude of your God himself, for unto him ye faithfully gave back the precious charge committed to your keeping, in the person of that dear child who became your very own, through faith and baptism. And thou too, noble boy, who didst prefer thy Father in heaven to thine earthly parent, who may tell the caressing tenderness lavished upon thee eternally by Him whom before men thou didst so unflinchingly own to be thy true Father? Even here below he is pleased to load thee with striking marks of his munificence; for to thee he confides, on a large scale, the exercise of his merciful power. Because of that holy liberty which reigned in thy soul, from reason’s earliest dawn, whereby thy body was subjected to thy soul’s control, thou dost now hold over fallen nature a marvelous power. Unhappy sufferers whose distorted limbs are worked violently at the caprice of a cruel malady, and are no longer mastered by the will; or, on the other hand, those who are rendered powerless and no longer free to act, by reason of resistless sleep, all these recover at thy feet that perfect harmony of soul and body, that needful docility of the material to the spiritual, whereby man may freely attend to the duties incumbent on him, whether as regards God or his neighbor. Vouchsafe to be ever more and more lavish in the granting of these favors, which are the precious gifts specially at thy disposal, for the good of suffering mankind, and for the greater glory of thy God who hath given thee an eternal crown. We implore thee, in the words of the Church and by thy merits, that God may destroy in us that pride which spoils the equilibrium of man himself and makes him deviate from his path. May it be granted us to have a thorough contempt of evil, for thus is restored to man liberty in love: “Not to be proud-minded, but to make progress in thy sight by pleasing humility; that despising what is evil, it may exercise with free charity the things which are right.”

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  Satire: 10 Most Devastating Impacts Of Homeschooling Your Kids
Posted by: Stone - 06-14-2021, 05:13 PM - Forum: Against the Children - No Replies

10 Most Devastating Impacts Of Homeschooling Your Kids
June 9th, 2021 - BabylonBee.com

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So-- you wanna homeschool your kid, huh? Well, it might not all be as great as you think. Read on for a list of reasons homeschooling may completely ruin your kid.

1. Homeschooling makes your children much more likely to grow up to become cisgender: Is that what you want, Mom and Dad? Another cis-normative oppressor making trans people feel unsafe?

2. If you homeschool, your child will miss out on up-to-date works of literature written by trans people of color: Do you really want them to settle for outdated works like The Bible, Shakespeare, or The Tuttle Twins?

3. Homeschool proms are really awkward: Don't make your poor kid go through that, for goodness sake.

4. Homeschooled girls will never experience the magic of sharing a locker room with a 6'4" trans woman named Larry: Don't let your kids miss out on this important life experience.

5. Homeschooled kids usually grow up to be really polite: This is not a very useful character quality for social revolutionaries.

6. If kids don't sit through 8 hours of soul-crushing zoom calls in public school, how will they ever be prepared for a soul-crushing corporate job?: Your children are destined to be good little corporate worker bees. You NEED to prepare them.

7. They will miss out on delicious school lunches: Square pizza and ultra-pasteurized skim milk from a cardboard box? Scrumptious!

8. Denim skirts cause chafing: Just inhumane.

9. They might finish their curriculum early and have more time to be radicalized on YouTube by Jordan Peterson videos: Jordan Peterson is a dangerous cult leader who may radicalize your child into making their bed. Not good!

10. Children may learn that human beings have inherent value as made in God's image: Children who learn that their dignity comes from God and not race, class, or gender identity are not very useful for revolutionary Marxist social change-- er, we mean, a meaningful movement towards greater equity.

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