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Pope warns he has seen 'omens of even greater destruction and desolation' for mankind |
Posted by: Stone - 12-13-2022, 09:14 AM - Forum: Pope Francis
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Pope warns he has seen 'omens of even greater destruction and desolation' for mankind
The Pontiff said even more dire times for humanity are set to come in the future
He was speaking at a Mass commemorating the appearance of Mary in 1531
MAILONLINE | 13 December 2022
The Pope has offered a harrowing vision of the future, saying he has seen signs of an even darker time for humanity.
At a Mass at the Vatican, the Pope, 85, said on Sunday that he has a dire vision for the world with 'omens of even greater destruction and desolation'.
The Mass was commemorating the feast of Our Lady Guadalupe. It commemorates the appearance of the Virgin Mary to a young man, Saint Juan Diego, in 1531 in Mexico City. The day is a national holiday in Mexico.
But despite the current difficult times for the world - with wars, particularly Russia's conflict in Ukraine, the rising cost of living, poverty, famine, and an international energy crisis - the Pope said he has a vision that things will get worse.
At a Mass at the Vatican, the Pope said on Sunday that he has a dire vision for the world with 'omens of even greater destruction and desolation'
The Mass was commemorating the feast of Out Lady Guadalupe. It commemorates the appearance of the Virgin Mary to a young man, Saint Juan Diego, in 1531 in Mexico City
In his homily, the pontiff said 'it is a bitter time, filled with the rumbling of war, growing injustice, famine, poverty and suffering,' but at this 'bleak and disconcerting' time, there are 'omens of even greater destruction and desolation.'
He added that at Christmas, God's 'divine love and his coming down to us tell us that this too is a propitious time of salvation, in which the Lord, through the Virgin Mother, continues to give us his Son'.
He urged the Vatican congregation 'to get involved with each other 'without delay,' to go out to meet our brothers and sisters who have been forgotten and discarded by our consumerist and indifferent societies'.
The Pontiff recounted the bible verse from John 3:16: 'God who so loved the world, sent us his Son, born of a woman, so that whoever believes in him should not perish but have eternal life'.
In the celebration of the feast of Our Lady of Guadalupe the Pope said that the Virgin Mary 'invites us to leave behind all the prejudices and fears that populate our hearts and to trust in the true God for whom we live, joyfully and confidently directing us to reaffirm our belonging to the Lord.'
In 2031, it will be the 500th year anniversary since the appearance of Mary to the young man in Mexico.
With this in mind, in preparation for the 500 year celebration, Pope Francis called on 'all members of the pilgrim Church in the Americas, pastors and faithful, to participate in this celebratory journey that aims to promote an encounter with God through Our Lady of Guadalupe'.
'She wants to remind us that it was the Gospel that shaped the soul of Latin America, and that as believers in Christ it is our responsibility to be credible witnesses of the love of Jesus Christ and decisive protagonists in building a new culture.'
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The Blasphemies of Luther |
Posted by: Stone - 12-12-2022, 08:15 AM - Forum: General Commentary
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The Blasphemies of Luther
A reproduction of Luther's face based on his death mask
TIA | June 2012
The Protestants say: “Luther was a tool of God to correct the Church.” I invite you to see whether a man who wrote the blasphemies listed here can be used by God for anything good.
Who was Martin Luther? He was the founder of a religion without sacraments or an ecclesiastic hierarchy, a man who despised the value of pious and penitent works for our salvation. He was an apostate monk who made heretical statements concerning Catholic Doctrine, which can be read below.
On God and Jesus Christ
According to “Table Talk” [Tischreden], the notes of his admirers published in book form, Luther said this about Our Lord Jesus Christ:
- “Christ committed adultery first of all with the women at the well of Jacob about whom St. John wrote. ‘Was not everyone around Him murmuring: What has He been doing with her?’ After that, with Mary Magdalene, and then with the woman taken in adultery whom He dismissed so lightly. Thus, even Christ, who was so righteous, had to be guilty of fornication before He died.” (1)
- “Don’t you think that the drunk Christ, having imbibed too much at the Last Supper, bewildered His disciples with his empty prattling? (2)
- “Deus est stultissimus” [God is very stupid]. (3)
- “Certainly God is great and almighty, good and merciful and all that one can imagine in this sense, but He is stupid.” (4)
- “God always acts like a madman.” (5)
In personal notebooks written by Luther, recently discovered and studied by Fr. Theobald Beer, who published a book on the topic, the heresiarch affirmed that Christ is simultaneously God and Satan, good and evil.
Luther professed a Gnostic and heretical dualism. The Protestants ignore these writings of Luther, and the few preachers who know them, hide them.
Luther blamed God for all crimes of History and affirmed that Judas had no option but to betray Christ, just as Adam did. For God had already determined who would be sinners.
On the Mass
In some “forgotten” notes on the Mass, Luther wrote:- “When the Mass will be turned on its head, we will have turned the papacy on its head! Because it is upon the Mass, like a rock, that the papacy is completely supported, with its monasteries, bishoprics, colleges, altars, ministries and doctrine… All this will tumble down when this sacrilegious and abominable Mass tumbles.” (6)
- On the Offertory, he wrote: “Then follows that abomination which is called the Offertory, where everything in it expresses oblation.” (7)
- On the Canon of the Mass: “This abominable Canon is a collection of muddled lacunas; … it makes the Mass a sacrifice; offertories are added. The mass is not a sacrifice or the action of one who sacrifices. We see it as a sacrament or a testament. Let us call it a blessing, the eucharist, the table of the Lord or the memorial of the Lord.” (8)
- On the tactic to install the Protestant mass: “To securely and happily reach our goal, we must keep some of the ceremonies of the old Mass, so that it will be accepted by the weak, who could be scandalized by too hasty changes.” (9)
- On the priesthood
- “What a madness to want to monopolize it [the priesthood] only for a few.” (10) For Luther, the priesthood was shared by all the faithful.
On his own behavior: “From morning to evening I do nothing and am drunk. You ask me why I drink so much, why I speak so loquaciously and why I eat so often. It is to fool the Devil who comes to torment me. … It is by eating, drinking, and laughing in this way, and then some more, and even by committing some sin, that I challenge and despise Satan, trying to replace the thoughts the Devil suggests with others, as for example, thinking with avarice of a beautiful girl or in a drunken stupor. Otherwise, I would be too furious.” (11)
“I had up to three wives at the same time.” Two months after he said that, he married a fourth one, a nun. (12)
On the Church
“If we condemn thieves to be hanged, burglars to the scaffold, and heretics to the fire, why should we not use all our weapons against these doctors of perdition, these cardinals, these popes, the whole sequel of the Roman Sodom, so that they will not corrupt the Church of God? Why should we not wash our hands in their blood?” (13)
[img=200x300]In 2011 Benedict XVI went to Erfrut to pay homage to Luther (here & here)[/img]
In 2011 Benedict XVI went to Erfrut to pay homage to Luther ( here & here)
1. Lutero, Tischredden, Conversas à mesa, Edição de Weimar, n 1472, vol. 2, p. 107, apud Funck Brentano, Martinho Lutero, Rio de Janeiro: Ed. Vecchi, 1956, p. 15.
2. Apud ibid, p. 135.
3. Lutero, conversas à mesa, n. 963, vol. 1, p. 487, apud F. Brentano, ibid. p. 147.
4. Ibid., apud ibid.
5. Apud ibid., p. 111.
6. Pere Barriele, Avant de Mourir, apud, Lex Orandi: "La Nouvelle Messe et la Foi," Daniel Raffard de Brienne, 1983.
7. Henri Chartier, La Messe Ancienne et la Nouvelle, 1973, apud, Lex Orandi, ibid.
8. Luther, Sermon of the 1er dimanche de l”Avent, apud Lex Orandi, ibid.
9. Jacques Maritain, Trois Réformateurs, apud Lex Orandi, ibid.
10. Leon Cristiani, Du Lutheranisme au Proteatantism, 1900, apud, Lex Orandi, ibid.
11. Marie Carré, J’ai Choisi l’Unité, DPF, 1973, apud Lex Orandi, ibid.
12. Guy Le Rumeur, La Révolte des Hommes et l’Heure de Marie, 1981, apud Lex Orandi, ibid.
13. Hartmann Guisar, Martin Luther, La Vie er son Oeuvre, Paris: Lethielleux, 1931
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WHO, Bill Gates Foundation, and Johns Hopkins just completed another Pandemic Simulation |
Posted by: Stone - 12-12-2022, 07:48 AM - Forum: Health
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Catastrophic Contagion
The Conference took place October 23, 2022 in Brussels, Belgium.
These are the same folks who 'simulated' a coronavirus outbreak in 2019 at 'Event 201.'
From the website, Center for Health Security.org:
Quote:The Johns Hopkins Center for Health Security, in partnership with WHO and the Bill & Melinda Gates Foundation, conducted Catastrophic Contagion, a pandemic tabletop exercise at the Grand Challenges Annual Meeting in Brussels, Belgium, on October 23, 2022.
The extraordinary group of participants consisted of 10 current and former Health Ministers and senior public health officials from Senegal, Rwanda, Nigeria, Angola, Liberia, Singapore, India, Germany, as well as Bill Gates, co-chair of the Bill & Melinda Gates Foundation.
The exercise simulated a series of WHO emergency health advisory board meetings addressing a fictional pandemic set in the near future. Participants grappled with how to respond to an epidemic located in one part of the world that then spread rapidly, becoming a pandemic with a higher fatality rate than COVID-19 and disproportionately affecting children and young people.
Participants were challenged to make urgent policy decisions with limited information in the face of uncertainty. Each problem and choice had serious health, economic, and social ramifications.
On a webpage entitled, Lessons from the Exercise, here is their summation [emphasis in the original]:
Quote:Lessons from the exercise
Leaders must prepare now to make difficult, critically important decisions with limited information in the early days of the next pandemic in order to increase the chances that a dangerous outbreak can be contained at the source. In the early days of a major new contagious disease epidemic, there could be a brief window of opportunity to stop it from becoming a pandemic. To successfully contain such an outbreak, decisive and bold action would need to be taken in the face of incomplete data, high scientific uncertainty, and potential political resistance. Thinking through such challenges, preparing in advance to react effectively, and practicing through both high-level tabletop and operational exercises should start now.
It may seem like all these critical policy decisions have been resolved during the COVID-19 pandemic, but they have not. In the Catastrophic Contagion simulation, even a group of some of the wisest and most experienced international public health leaders who lived through COVID-19 wrestled with opposing views on whether countries should impose travel restrictions or close schools to try to contain a serious new epidemic that was disproportionately affecting children. The exercise raised a pivotal question: If future pandemics have a much higher lethality than COVID-19, or for example, if they affect predominantly children, would or should countries take different, stronger, earlier measures to contain it, and what are those measures?
These are not purely public health and scientific decisions; they will be made by leaders in the context of political, economic, and social realities that can be anticipated and considered in advance. Through routine simulations and operational exercises, we can strategically prepare for such challenges ahead of time. The more effectively we can reach scientific and practical consensus on the best approach to very hard but foreseeable problems, the more we will be ready in the future to protect lives and national economies. Political leaders, in addition to health leaders, must be at the table during exercises to respond effectively during the next pandemic.
Countries should establish a global network of professional public health leaders who can work together to improve epidemic preparedness and response and strive for consensus on scientific issues in advance of the next major outbreak. There is no existing worldwide professionalized network of public health preparedness and response leaders who can work together between and during epidemics to better prepare all countries and provide mutual aid and sharing of best practices during serious epidemics. Establishing an international network of national public health leaders, along the lines of the professionalized “Pandemic Corps” referred to in our exercise, could substantially help countries save lives and livelihoods during major epidemics and recover more quickly. Political leaders, who are entrusted with keeping their citizens safe, could benefit from consensus views offered by such a group, rather than having to make impromptu, high consequence policy decisions when lives are at stake during dangerous outbreaks.
Countries should prioritize efforts to increase trust in government and public health; improve public health communication efforts; increase the resiliency of populations to misleading information; and reduce the spread of harmful misinformation. In future pandemics, we should continue to expect even more major disruptions from misinformation and disinformation. The WHO can be a globally trusted source, and it can share science and public health information widely, but we should not expect it alone to combat or put a stop to the spread of this mis- and disinformation. Countries need to collaborate to anticipate that threat and prepare to combat it with their own laws and procedures. Just as many types of economic and societal harms can be anticipated and accounted for in pandemic preparedness plans, so too can predictable false or misleading health messaging. Concertedly exploring ways to address this phenomenon on a national level in advance of the next pandemic will be crucial to saving lives.
WHO member states should strengthen international systems for sharing and allocating scarce public health resources. Groundbreaking global collaborations, such as the ACT-Accelerator and COVAX, were launched during the COVID-19 pandemic. However, public health leaders still lack confidence in current approaches to fairly allocate medical countermeasures during a future pandemic. Even if there were a global commitment around equity for all countries, implementing equitable allocation will continue to be very difficult in the future, especially if there are practical challenges and special requirements like refrigeration or IV administration. Empowering all regions of the world to save lives during a pandemic would increase equitable access to life-saving treatments and vaccines. Therefore, we need to build up manufacturing, distribution, and administration capacities around the world, paying particular attention to countries with poor infrastructure. This should happen now, rather than during a growing pandemic.
It is clear from Catastrophic Contagion that even after the terrible impact of COVID-19, more preparedness work needs to be done, new decisions need to be made, and additional resources committed. We need to expand the limits of our ability to respond.
[Note the fictional journalist who notes that the death tolls are particularly high in children and that this could have been prevented
if countries has more closely followed the WHO's pandemic advice and guidance.]
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St. Alphonsus Liguori: Daily Meditations for the Third Week of Advent |
Posted by: Stone - 12-12-2022, 07:02 AM - Forum: Advent
- Replies (6)
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Monday--Third Week of Advent
Morning Meditation
CONSIDERATIONS ON THE RELIGIOUS STATE - VI
Consider the peace that God gives to good Religious.
St. Teresa used to say that one drop of heavenly consolation is worth more than all the delights of the world. Oh, what contentment does he not find, who, having left all for God, is able to say with St. Francis: "Deus meus et omnia!" -- My God and my All! -- free from the world's slavery, and enjoying the liberty of the Children of God.
I. The promises of God cannot fail. God has said: Every one that has left house, or brethren, or sisters, or father or mother, or wife, or children, or lands for my name's sake, shall receive an hundredfold, and shall possess life everlasting (Matt. xix. 29). That is to say, a hundredfold on this earth, and life everlasting in Heaven.
Peace of the soul is of greater value than all the kingdoms of the world. And what avails it to have dominion over the whole world without interior peace? Better is it to be the poorest peasant in the land and content, than to be the lord of the whole world, and to live a discontented life. But who can give this peace? The world? Oh no, peace is a blessing that is obtained only from God. "O God!" the Church prays, "give to Thy servants that peace which the world cannot give." He is called the God of all consolation (2 Cor. i. 3). But if God be the sole Giver of peace, to whom, think you, will He give that peace if not to those who leave all, and detach themselves from all creatures, in order to give themselves entirely to their Creator? And therefore we see good Religious shut up in their cells, mortified, despised and poor, yet living a more contented life than the great ones of the world, with all the riches, the pomps, and diversions they enjoy.
St. Scholastica said that if men knew the peace good Religious enjoy, the whole world would become a monastery; and St. Mary Magdalen de Pazzi said that if men knew it they would scale the walls in order to get into the monasteries. The human heart having been created for an infinite Good, finite creatures cannot content it. God alone, Who is an Infinite Good can content it: Delight in the Lord and he will give thee the request of thy heart (Ps. xxxvi. 4). Oh no; a good Religious united with God envies none of the princes of the world who possess kingdoms, riches and honours. "Let the rich," he will say with St. Paulinus, "have their riches, the kings have their kingdoms, to me Christ is my kingdom and my glory." He will see lovers of the world foolishly glory in pomp and vanity; but he, seeking to detach himself more from earthly things, and to unite himself more closely to God, will live contented in this life, and may well say: Some trust in chariots, and some in horses, but we call upon the name of the Lord, our God (Ps. xix. 8).
O my Lord and my God, my All! I know that Thou alone canst make me contented in this life and in the next. But I will not love Thee for my own contentment; I will love Thee to content Thy divine Heart. I wish this to be my peace, my only satisfaction during my whole life, to unite my will to Thy holy will, even should I have to suffer pain in order to do this. Thou art my God, I am Thy creature.
II. St. Teresa used to say that one drop of heavenly consolation is worth more than all the delights of the world. Father Charles of Lorraine, having become a Religious, said that God, by one moment of the happiness that He gave him to feel in Religion, superabundantly paid him for all he had left for God. Hence his jubilation was sometimes so great that, when alone in his cell, he could not help dancing for very joy. The Blessed Seraphino of Ascoli, a Capuchin Lay-brother, said that he would not exchange a foot length of his cord for all the kingdoms of the world.
Oh, what contentment does he not find, who, having left all for God is able to say with St. Francis: "My God and my All!" and to see himself thus freed from the servitude of the world, from the thraldom of worldly fashion, and from all purely earthly affections. This is the liberty enjoyed by the children of God, and such good Religious are. It is true that in the beginning, the deprivation of the reunions and pastimes of the world, the observances in Community and of the Rules, seem to be thorns; but these thorns, as Our Lord said to St. Bridget, will all become flowers and delights of Paradise to him who courageously bears their first prickles, and then he will taste on earth that peace which, St. Paul says, surpasseth all the gratification of the senses, the enjoyments of feasts, of banquets, and other pleasures of the world: The peace of God which surpasseth all understanding (Phil. iv. 7). And what greater peace can there be than to know that one pleases God?
And what greater good can I hope for than to please Thee, my Lord and my God, Who hast been so partial in Thy love towards me. Thou, O my Jesus, hast left Heaven to live for love of me a poor and mortified life. I leave all to live only for Thee, my most Blessed Redeemer. I love Thee with my whole heart. If only Thou wilt give me the grace to love Thee, treat me as Thou pleasest.
O Mary, Mother of God, protect me and render me like to thee, not in thy glory which I do not deserve, but in pleasing God, and obeying His Holy Will, as thou didst. Amen.
Spiritual Reading
COUNSELS CONCERNING A RELIGIOUS VOCATION
VII. DETACHMENT
I. From Comforts
In Religion, after the year's Novitiate, besides the Vows of Chastity and Obedience, a Vow of Poverty is made, in consequence of which, if solemn, one can never possess anything as one's own, not even a pin, or income, or money, or any other things. The Community will provide him with all that he needs. But the Vow of Poverty alone will not make one a true follower of Jesus Christ if he does not embrace with joy of spirit all the inconveniences of Poverty. "Not poverty but the love of poverty, is a virtue," says St. Bernard, and he means to say that to become holy it is not enough to be simply poor -- one must also love the inconveniences of poverty. "Oh, how many wish to be poor and like to Jesus Christ," says Thomas a Kempis, "but without wanting for anything!" They would have, in a word, the honour and reward of Poverty, but not the inconveniences of Poverty. It is easy to understand that in Religion no one will seek for things that are superfluous -- garments of silk, choice dishes, valuable furniture, and the like; but he will desire to have all things that are necessary, and these he may be unable to get. It is then he gives proof that he truly loves Poverty, when things that are necessary -- such as the usual clothing, bed-covering or food -- happen to be wanting, if he remains content and is not troubled. And what kind of Poverty would that be never to suffer the want of anything necessary? Father Balthasar Alvarez says that in order truly to love Poverty, we must also love the effects of poverty; that is, as he specifies them: cold, hunger, thirst and contempt.
A Religious must not only be content with that which is given to him, without ever asking for anything which the officials of the Community may have forgotten to furnish him with -- which would be a great defect -- but he must be prepared to suffer, now and then, the want even of those simple things that the Rule allows. For it may happen that sometimes he is in want of clothing, bed-covering, linen, food, and such-like things, and then he has to be satisfied with that little which can be given him, without complaining or being disquieted at seeing himself in want even of what is necessary. He who has not this spirit, ought not to think of entering Religion, because it is a sign that he is not called thereto, or that he has not the will to embrace the spirit of a Religious Institute. "He who goes to serve God in His House," says St. Teresa, "ought to consider that he is going, not to be well treated for God, but to suffer for God."
II. From Relations
He who would enter Religion should be detached from and forget his relations, for, in Religious houses of exact observance, detachment from relations is enforced in the highest degree, in order to follow perfectly the teaching of Jesus Christ Who said: I came not to send peace but the sword: I came to set a man at variance with his father (Matt. x. 34, 35); and He added the reason: A man's enemies shall be they of his own household (Ib. 36). And this is especially the case, as has been remarked already, where there is a question of a Religious Vocation. When a person called by God wishes to leave the world, there are no worse enemies than parents, who, either through interest or passion, prefer to become enemies of God, by turning their children away from their Vocation, rather than give their consent. Oh! how many parents shall we see in the Valley of Josaphat damned for having made their children lose their Religious Vocation! and how many youths shall we see lost who, in order to please their parents, and by not detaching themselves from them, have lost their Vocation and afterwards their souls! Hence, Jesus declares to us: If any man hate not his father and mother and wife and children and brethren and sisters, yea, and his own life, he cannot be my disciple (Luke xiv. 26). Let him, then, who wishes to enter a Religious Institute of perfect observance, and to become a true disciple of Jesus Christ, resolve to detach himself from his parents.
And should he have already entered Religion, let him remember that he must practise this same detachment. Let him know that he cannot go to visit his parents in their own house, except in the case of some dangerous illness of his father or mother, or of some urgent necessity, and always with the permission of the Superior. To go to the house of one's parents without this permission would be considered in Religion a most notable and scandalous fault. In Religion it is considered a defect even to ask permission or to show a desire of seeing parents or of speaking with them.
St. Charles Borromeo said that when he visited his family he always, on his return, found himself less fervent in spirit. And let him who goes to his relations by his own will and not through a positive obedience to his Superiors, be persuaded that he will return either tempted or lukewarm.
St. Vincent de Paul could only be induced once to visit his country and his parents, and this out of pure necessity. He said that the love of home and country was a great impediment to his spiritual progress. He narrated how many, on account of having visited their home, had become so tender towards their relatives that they were like flies, which being once entangled in a cobweb, cannot extricate themselves from it. He added: "For that one visit of mine, though it was for a short time only, and though I took care to remove from my relatives every hope of help from me, I, nevertheless, felt at leaving them such pain that I ceased not to weep all along the road, and was for three months harassed by the thought of succouring them. Finally, God in His mercy, took the temptation from me."
Let him know, moreover, that no one can write letters without permission, and without showing them to the Superior. He who would act otherwise would be guilty of a fault that is not to be tolerated in Religion, and he should be punished with severity; for from this might come a thousand disorders tending to destroy the religious spirit. But they especially who have just entered should know that this rule is enforced with the greatest rigour; for novices, during their year of Novitiate, do not easily obtain permission to talk to their parents, or to write to them.
Finally, let it be remembered that should a subject fall ill, it would be a notable defect in him to ask or to show an inclination to go to his own home for his restoration to health, under the plea of better attendance, or of enjoying the benefit of his native air. The air of his own country is almost always, if not indeed always, hurtful and pestilential to the spirit of the subject. And if he should say that he wishes to be cured at home in order to save the Institute expense for remedies, this is no excuse, for he should know that the sick are treated with all care and charity in Religion. As for change of air, the Superiors will think of that; and if the air of one house is not beneficial to him, they will send him to another. And as for remedies, they will even sell their books, if need be, to provide for the sick. And thus he need not fear that Divine Providence will fail him. And if the Lord does not wish his recovery, he ought to conform to the will of God, without even mentioning the word "home." The greatest grace that he who enters Religion can desire is to die, when God wills it, in the House of God, assisted by his brethren in Religion, and not in his home in the world in the midst of his relatives.
Evening Meditation
JESUS IS THE FOUNTAIN OF GRACE.
I.Ye shall draw waters with joy out of the Saviour's fountains (Is. xii. 3).
Consider the four Fountains of grace that we have in Jesus Christ, as contemplated by St. Bernard.
The first is that of Mercy, in which we can wash ourselves from all the filthiness of our sins. This fountain was provided for us by our Redeemer with His tears and His Blood: He loved us, and washed us from our sins in his own blood (Apoc. i. 5).
The second Fountain is that of Peace and Consolation in our tribulations: Call upon me in the day of trouble, and I will console thee (Ps. xlix. 15). He that thirsteth, let him come to me, says Jesus (Jo. vii. 37). He that thirsteth for true consolations even in this world, let him come to me, for I will satisfy him. He that once tastes the sweetness of My love will forever disdain all the delights of the world: But he that shall drink of the water that I will give him shall not thirst forever (Jo. iv. 13). And thoroughly contented will he be when he shall enter into the kingdom of the blessed, for the water of My grace shall raise him from earth to Heaven. It will become in him a fountain of water springing up into life everlasting (Ibid. 14). The peace which God gives to souls that love Him is not the peace that the world promises from sensual pleasures, which leave behind more bitterness than peace: the peace which God bestows exceeds all the delights of the senses: Peace which surpasseth all understanding. Blessed are those who long for this divine fountain. Blessed are they that hunger and thirst after justice (Matt. v. 6).
O my sweet and dearest Saviour, how much do I not owe Thee? How much hast Thou not obliged me to love Thee, since Thou hast done for me what no servant would have done for his master, no son for his father. If Thou, therefore, hast loved me more than any other, it is just that I should love Thee above all others. I could wish to die of sorrow at the thought that Thou hast suffered so much for me, and that Thou even didst accept for my sake the most painful and ignominious death that a man could endure, and yet I have so often despised Thy friendship. But Thy merits are my hope.
The third Fountain is that of Devotion. Oh, how devoted and ready to follow the divine inspiration and increase always in virtue does not he become who often meditates on all that Jesus Christ has done for our sake! He will be like the tree planted by a stream of water. He shall be like a tree that is planted near the running waters (Ps. i. 3).
The fourth Fountain is that of Charity. In my meditation a fire shall flame out (Ps. xxxviii. 4). It is impossible to meditate on the sufferings and ignominy borne by Jesus Christ for the love of us and not to feel inflamed by that blessed fire which He came upon earth to kindle. How true it is then, that he who betakes himself to these blessed Fountains of Jesus Christ will always draw from them waters of joy and salvation! You shall draw waters with joy out of the Saviour's Fountains.
Ah, my dear Jesus, I too desire to be reckoned amongst the number of Thy lovers. I now esteem Thy grace above all the kingdoms of the earth. I love Thee, and for Thy love I accept every suffering, even death itself. And if I am not worthy to die for Thy glory by the hand of executioners, I accept willingly, at least, that death which Thou hast determined for me; I accept it in the manner and at the time that Thou shalt choose. My Mother Mary, do thou obtain for me the grace always to live and die, loving Jesus.
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Cdl. Burke, Bp. Schneider send messages of support to Brazilians protesting disputed Bolsonaro defea |
Posted by: Stone - 12-10-2022, 08:23 AM - Forum: Global News
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Cdl. Burke, Bp. Schneider send messages of support to Brazilians protesting disputed Bolsonaro defeat
The St. Boniface Institute's Alexander Tschugguel also sent a video message to the people in Brazil,
saying that 'you who are fighting to save your country from a communist takeover are not alone.'
Heuler Andrey/Getty Images)
Dec 9, 2022
(LifeSiteNews) — Cardinal Raymond Burke and Bishop Athanasius Schneider have issued messages of support for the massive protests in Brazil over potential election fraud.
“I encourage all in the government of Brazil to take very seriously the responsibility in the present situation, and I will be praying very much that they see the wisdom and strength to do what is right at this critical moment,” Burke said in an interview with the St. Boniface Institute, an Austrian Catholic organization led by co-founder Alexander Tschugguel.
Burke appears to share the concerns of the millions of Brazilians who are taking to the streets daily. The Cardinal was asked the following question in the interview:
Quote:Your Eminence, for six weeks now, millions of citizens have been demonstrating and camping out in front of the army barracks all over Brazil to protest against the proposed communist takeover facilitated by rigged elections. Do you have a message for these courageous people and the Brazilian government?
Burke replied: “Certainly what you are saying is true.”
“I offer every encouragement not only to the people but to those who are responsible presently for the government in Brazil that they will act according to God’s will, according to what is just and right in order to serve the good of all the people of Brazil,” the American Cardinal continued.
RELATED: Millions in Brazil continue election fraud protests following Bolsonaro’s alleged defeat
Bishop Schneider, who spent several years as a priest in Brazil, gave his message of encouragement to the protestors in Portuguese. It was published on the St. Boniface Institute’s YouTube channel.
“People of goodwill all over the world know about your situation,” Schneider said. “We Catholics are praying for our Brazilian brothers and sisters. I want to encourage all Brazilians! Our Lady is with you; she is the most powerful force in the world.”
Commenting on the lack of legacy media coverage that the massive protests in the South American country received, Schneider stated that “[m]ainstream media has abandoned you at this difficult time after your election. But honest people all over the world know about your situation.”
“You may now — for a short period — be suffering oppression and persecution from dictatorial forces, but God will not abandon Brazil. Brazil belongs to Christ, to Our Lady.”
Tschugguel himself also sent a video message to the people in Brazil, saying that “you who are fighting to save your country from a communist takeover are not alone.”
“There are many people outside of Brazil, here in Austria, Germany, France, Italy, Hungary, the United States, and many other countries who know what you are going through, who support your fight, who pray for you, and who are hoping that you will win and the communist will not take power,” Tschugguel continued.
“At our weekly rosary rallies here in Vienna, we have been praying publicly for your intentions for weeks now. We know that your election was rigged. We know about the massive fraud. The truth about Brazil is now spreading throughout the world.”
“Your country now has the chance to show the world that if the people stand firm, evil can be defeated,” the Austrian Catholic stated. “You can prove to everyone that no tyrant stands a chance if a people strengthened by the Grace of God Almighty simply won’t back down.”
These messages of encouragement are a response to what some are calling the biggest political protest in history. Tens of millions of Brazilians have taken to the streets in nearly every city in the country for more than 30 days straight to oppose what they say was an election result stolen from President Jair Bolsonaro. Some believe the military may intervene to prevent the certification of the supposed winner of the race, socialist Lula da Silva.
Following reports of his alleged 50.9%-49.1% loss to Lula, President Bolsonaro filed a lawsuit with the Superior Electoral Court claiming massive voting machine irregularities. However, the left-wing Justice Alexandre de Moraes tossed out the case. De Moraes proceeded to censure conservatives who questioned the validity of the results on social media. He also froze the bank accounts of truck drivers who blocked hundreds of roads across the country. Bolsonaro has addressed the public twice since the election was held but has not expressly conceded the race. According to Reuters, the head of the US Central Intelligence Agency told Bolsonaro last year that he should not challenge the results of the race.
RELATED: Protests in Brazil intensify as rumors swirl military may intervene in presidential election dispute
Investigative journalist Matthew Tyrmand recently told Steve Bannon on his War Room podcast that “They’re going to have to execute some form of 142-driven Marshal Law.”
Section 142 of Brazil’s constitution empowers the president to direct the military to bring law and order to the country when such a need arises.
Tyrmand said on Tucker Carlson Tonight that the military “has a special role in the Brazilian constitution,” because “they are the ones to adjudicate separation of power disputes.”
Tyrmand stated that he believes the military will take power in this situation: “It looks like this will be coming to a head.”
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Benedict XVI Praised the Cosmic Liturgy of Teilhard de Chardin |
Posted by: Stone - 12-09-2022, 04:10 PM - Forum: The Architects of Vatican II
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Benedict XVI Praises the Cosmic Liturgy of Teilhard de Chardin
TIA | August 1, 2009
On July 24, 2009, during his vacation in northern Italy, Pope Benedict XVI delivered a homily in the Cathedral of Aosta before Vespers. He commented on a passage of a Epistle of St. Paul (Rom 8:1-2). At the end of his commentary, he praised the French Jesuit Pierre Teilhard de Chardin as a model for priests, attributing to him the idea of a cosmic liturgy, which he said was something they should aim to achieve.
Teilhard is quoted by the Pope in his homily as if his doctrine were a spring of pure waters that the faithful could approach and drink without any vigilance. The opposite instead is true, since the theological work of the controversial Jesuit - such as his teaching on evolution - was condemned by the Holy See in the past.
[Below], a picture of the L'Osservatore Romano English edition online (July 29, 2009), where the full text of the homily is reproduced. For the original text, click here and scroll to the second title. [Here] we transcribe the last paragraphs for the convenience of our readers.
Quote:So our address to God becomes an address to ourselves: God invites us to join with him, to leave behind the ocean of evil, hatred, violence and selfishness and to make ourselves known, to enter into the river of his love.
This is precisely the content of the first part of the prayer that follows: "Let Your Church offer herself to You as a living and holy sacrifice." This request, addressed to God, is made also to ourselves. It is a reference to two passages from the Letter to the Romans. We ourselves, with our whole being, must be adoration and sacrifice and, by transforming our world, give it back to God.
The role of the priesthood is to consecrate the world so that it may become a living host, a liturgy: so that the liturgy may not be something alongside the reality of the world, but that the world itself shall become a living host, a liturgy. This is also the great vision of Teilhard de Chardin: in the end we shall achieve a true cosmic liturgy, where the cosmos becomes a living host.
And let us pray the Lord to help us become priests in this sense, to aid in the transformation of the world, in adoration of God, beginning with ourselves. That our lives may speak of God, that our lives may be a true liturgy, an announcement of God, a door through which the distant God may become the present God, and a true giving of ourselves to God.
(Benedict XVI, Homily at the Vespers July 24, 2009, in the Cathedral of Aosta, L'Osservatore Romano, English online edition, July 29, 2009)
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Cornelius à Lapide: The New Jerusalem |
Posted by: Stone - 12-09-2022, 04:04 PM - Forum: Articles by Catholic authors
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Today the onslaught of Progressivism against Heaven as a place is reaching its apex with the implicit denial of it by Benedict XVI in his book Jesus of Nazareth. In view of this assault, TIA decided to offer our readers documents that confirm this dogma as always taught by Holy Mother Church and professed by Catholics in the Creed: that Heaven exists and is a place where the souls of Catholics go to contemplate God for all eternity, when they have merited it in this life. In this material place, Our Lord Jesus Christ and Our Lady abide in body and soul, and the blessed will also enjoy its material marvels after the resurrection of their bodies. We start with comments of Fr. Cornelius à Lapide on Heaven.
“And I saw a new heaven and a new earth. For the first heaven and the first earth was passed away, and the sea is now no more. And I, John, saw the holy city, the new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband” (Apocalypse 21: 1-2).
… The sea will be another new sea, as will be the sky and the earth. When the sea will be renewed, along with the sky and earth, it will become subtle, pure, translucent, tranquil, and serene, so refulgent that it will appear not as a sea, but as a crystal in its shining brilliance and splendor.
The new Jerusalem should be understood in two ways: First, as the Church herself, that is, the ensemble of the blessed. … Thus she is properly called spouse in verse 9, uxor Christi [spouse of Christ].
Second, the new Jerusalem is understood as the actual city and place of the blessed, i.e., the empyreal heaven, since it is in the first place both the city and tabernacle of God. … St. John speaks here of these two cities, interchanging them, at times speaking of one, at times of the other. …
It is said here figuratively that the celestial Jerusalem descends from heaven to take up the elect. It represents, therefore, the empyreal heaven and the Church, i.e., the ensemble of the blessed, which comes down to take up the elect - principally those who with such great effort and agony will fight against the Antichrist and the tyrants - to receive them as citizens of heaven. …
So that Christians are not tempted to say: “How can I, an earthly and carnal man, ascend to the celestial Jerusalem?” St John depicts it here as coming down to men in order to receive them and take them up. …
Therefore, this Jerusalem is and remains in heaven. Nonetheless, it comes down to earth through its communication with it. It happens as with the sun, which is at the same time in the sky and on earth: It is in the sky by its substance; it is on earth through the rays it sends to it. It is like a spring that is simultaneously at its highest source and in its lowest point: It is at its greatest height at its source at the top of the mountain; it is at its lowest point through the river that comes from the mountain and flows through the valleys. This is how the heavenly Jerusalem is described here.
It is prepared as a bride adorned for her husband
It is adorned, filled with all the glory, beauty, happiness and majesty appropriate to one espoused by the celestial Lamb. It is adorned like the spouse of a King who dresses herself in her most beautiful and precious garments, adorns herself with precious stones and other ornaments, preparing herself to be brought before her King and spouse. …
Note that this refers to both Jerusalems of which I spoke, that is, on one hand, it refers to the Church and the blessed ones; on the other hand, it refers to the empyreal heaven [as a place].
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Anne Catherine Emmerich: Various Visions concerning the Immaculate Conception |
Posted by: Stone - 12-08-2022, 09:17 AM - Forum: Our Lady
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Anne Catherine Emmerich: Various Visions concerning the Immaculate Conception
Taken from here
1. JOACHIM AND ST. ANNE MEET BENEATH THE GOLDEN GATE.
It was a warning from on high that had led Joachim into the Holy Place, and it was by a similar inspiration that he was brought into a subterranean passage which belonged to the consecrated part of the Temple and ran under it and under the Golden Gate. I have been told what was the meaning and origin of this passage when the Temple was built, and also what it was used for, but I have no clear recollection of this. Some religious observance relating to the blessing and reconciliation of the unfruitful was, I think, connected with this passage. In certain circumstances people were brought into it for rites of purification, expiation, absolution, and the like. Joachim was led by priests near the slaughtering-place through a little door into this passage. The priests turned back, but Joachim continued along the passage, which gradually sloped downwards. Anna had also come to the Temple with her maidservant, who was carrying the doves for sacrifice in wicker baskets. She had handed over her offering and had revealed to a priest that she had been bidden by an angel to meet her husband under the Golden Gate. I now saw that she was led by priests, accompanied by some venerable women (among whom I think was the prophetess Anna), through an entrance on the other side into the consecrated passage, where her companions left her.
I had a very wonderful view of what this passage was like. Joachim went through a little door; the passage sloped downwards, and was at first narrow but became broader afterwards. The walls were of glistening gold and green, and a reddish light shone in from above. I saw beautiful pillars like twisted trees and vines. After passing through about a third of the passage Joachim came to a place in the midst of which stood a pillar in the form of a palm tree with hanging leaves and fruits. Here he was met by Anna, radiant with happiness. They embraced each other with holy joy, and each told the other their good tidings. They were in a state of ecstasy and enveloped in a cloud of light. I saw this light issuing from a great host of angels, who were carrying the appearance of a high shining tower and hovering above the heads of Anna and Joachim. The form of this tower was the same as I see in pictures, from the litany of the Blessed Virgin, of the Tower of David, the Tower of Ivory, and so forth. I saw that this tower seemed to disappear between Anna and Joachim, who were enveloped in a glory of brightness. I understood that, as a result of the grace here given, the conception of Mary was as pure as all conceptions would have been but for the Fall. I had at the same time an indescribable vision. The heavens opened above them, and I saw the joy of the Holy Trinity and of the angels, and their participation in the mysterious blessing here bestowed on Mary's parents. Anna and Joachim returned, praising God, to the exit under the Golden Gate: towards the end the passage sloped upwards. They came into a kind of chapel under a beautiful and high arch, where many lights were burning. Here they were received by priests who led them away. The part of the Temple above which was the hall of the Sanhedrin lay over the middle of the subterranean passage; above this end of it were, I think, dwellings of priests whose duty it was to look after the vestments. Joachim and Anna now came to a kind of bay at the outermost edge of the Temple hill, overlooking the valley of Josaphat, where the path could no longer go straight on but branched to right and left. After they had visited another priest's house, I saw Joachim and Anna and their servants starting on their journey home. On their arrival at Nazareth, Joachim, after a joyful meal, gave food to many poor people and distributed generous alms. I saw how full he and Anna were of joy and fervor and gratitude to God when they thought of His compassion towards them; I often saw them praying together with tears.
It was explained to me here that the Blessed Virgin was begotten by her parents in holy obedience and complete purity of heart, and that thereafter they lived together in continence in the greatest devoutness and fear of God. I was at the same time clearly instructed how immeasurably the holiness of children was encouraged by the purity, chastity, and continence of their parents and by their resistance to all unclean temptations; and how continence after conception preserves the fruit of the womb from many sinful impulses. In general, I was given an overflowing abundance of knowledge about the roots of deformity and sin.
2. SUPPLEMENTAL INFORMATION ABOUT THE CONCEPTION OF THE BLESSED VIRGIN.
[Here follow various visions which Catherine Emmerich communicated at different times in the course of her yearly meditations during the octave of the feast of the Immaculate Conception. Though they do not directly continue the story of the Blessed Virgin's life, yet they throw a remarkable light on the mystery of her election, preparation, and veneration as the vessel of grace. As these visions were related by Catherine Emmerich in the midst of much suffering and many interruptions, it is not surprising if they are somewhat fragmentary in character.]
2.1 THE ANGELS ARE SHOWN THE RESTORATION OF MANKIND.
I saw in a wonderful picture that God showed the angels how it was His will to restore mankind after the Fall. At first sight I did not understand this picture, but soon it became quite clear to me. I saw the Throne of God and the Holy Trinity, and at the same time a movement within that Trinity. I saw the nine choirs of angels, and how God announced to them in what manner it was His will to restore the fallen human race. I saw an inexpressible joy among the angels over this. I was now shown in a number of symbolic pictures the unfolding of God's designs for the salvation of mankind. I saw these pictures appearing among the nine choirs of angels and following each other in a kind of historical sequence. I saw the angels helping to make these pictures, protecting and defending them. I cannot now remember for certain the order in which they appeared, but will tell in God's name what I can still recollect. I saw a mountain as of precious stones appear before the Throne of God; it grew and spread. It was in terraces, like a throne; then it changed into the shape of a tower—a tower which enshrined every treasure of the spirit and every gift of grace and was surrounded by the nine choirs of angels. At one side of this tower vine tendrils and ears of corn, intertwined like the fingers of folded hands, seemed to be streaming down from the edge of a golden cloud. I cannot remember at what exact moment in the whole picture I saw this. I saw in the sky a figure like a virgin which passed into the tower and as it were melted into it. The tower was very broad and was flat at the top; it seemed to have an opening at the back through which the virgin passed into it. This was not the Blessed Virgin as she is in time, but as she is in eternity, in God. I saw the appearance of her being formed before the face of the Holy Trinity, just as when one breathes, a little cloud is formed before one's mouth. I also saw something going forth from the Holy Trinity towards the tower. At this moment of the picture I saw a vessel like a ciborium being formed among the choirs of angels. The angels all joined in giving this vessel the form of a tower surrounded by many pictures full of significance. Beside it stood two figures joining hands behind it. This spiritual vessel went on increasing in size, beauty, and richness. Then I saw something proceed from God and pass through all nine choirs of angels; it seemed to me like a little shining holy cloud which became more and more distinct as it approached the sacramental vessel which it finally entered. But in order that I should recognize this to be a real and essential blessing of God, conferring the grace of a pure and sinless line from generation to generation (like the cultivation of some plant in all its purity), I finally saw this blessing in the shape of a shining bean, enter the ciborium, which then passed into the tower. I saw the angels actively taking part in the showing forth of these visions. There rose, however, from the depths below a series of what seemed to be false visions, for I saw the angels combating these and thrusting them aside. Many of these false visions I have forgotten, but here is what I still remember about them.
I saw a church rise up from below, almost in the same form in which the holy universal Church always appears to me when I see it not as a particular building but as the Holy Catholic Church in general. There was, however, this difference, that the latter has a tower over the entrance and the church rising from the depths had not. It was a very large church but a false one. The angels thrust it aside so that it stood all crooked. I also saw a great bowl, with a lip on one side; which tried to enter the false church but was also thrust aside. I then saw the angels preparing a chalice, of the shape of the Chalice of the Last Supper, which passed into the tower entered by the virgin. I also saw a lower tower or building appear, with many doors, through which I saw crowds of people passing, among them figures like Abraham and the Children of Israel. I think this had reference to the slavery in Egypt. I saw a round terraced tower arise, which also had reference to Egypt. This was thrust back and made to stand crooked. I also saw an Egyptian temple arise, like the one on the ceiling of which I had seen the Egyptian priests, idolaters, fastening the image of a winged virgin after receiving from Elijah' messenger communications of a prophetic vision of the Blessed Virgin. I will speak of his vision later; it was seen by the prophet on Mount Carmel. This temple, too, was thrust back and made to stand crooked.
I then saw between the choirs of angels, to the right of the holy tower, a branch which put forth buds, making a whole ancestral tree of little male and female figures holding each other's hands. This family tree ended with the appearance of a little crib with a little child in it. The crib was of the same shape as the one I had seen exposed in the temple of the Three Kings. Then I saw a beautiful great church appear.
The way in which all these pictures were united with each other and yet melted one into the other was very wonderful. The whole vision was indescribably rich and full of significance. Even the hateful, evil, false appearances of towers, chalices, and churches, which were thrust aside, were made to assist in the unfolding of the scheme of salvation.
[When recounting these scattered visions, she came back again and again to the unspeakable joy of the angels. There was no real conclusion to these fragmentary visions, which seem to have been a series of symbolic pictures of the history of our salvation. She added: First of all I saw the emblems of the work of redemption among the choirs of angels, and then a series of pictures from Adam down to the Babylonian captivity.']
2.2 AN EGYPTIAN REPRESENTATION OF MARY PRIOR TO ELIJAH.
I saw something happening in Egypt very long ago which had a symbolic application to the Blessed Virgin. It must have been long before the days of Elijah. I also saw something in Egypt, in his lifetime, which I will tell later.
I saw a place in Egypt, much farther away from the Promised Land than On or Heliopolis, where on an island in the river an idol stood. This idol had a head which was something between that of a man and of an ox, with three horns, one in the middle of the forehead. The figure was hollow, and had openings in its body in which sacrifices were burnt as in an oven. Its feet were like claws, and in one hand it held a plant like a lily which grows out of the water and opens and shuts with the sun. In the other hand the idol held a plant like ears of corn with quite thick grains; I think it grows out of the water too, but am not quite sure of this. After a great victory a temple had been built in honor of this idol, which was now to be consecrated, and all preparations had been made for the sacrifice. But as the people were on their way to the island I saw something wonderful happen.
Near the idol I saw a dark and dreadful apparition, and then I saw a great angel descending upon it from heaven like the one who appeared to St. John the Evangelist in the Apocalypse. This angel struck the dark figure in the back with his staff. The demon, writhing, was forced to speak out of the mouth of the idol, warning the people to consecrate the temple, not in honor of it but of a virgin who was to appear upon earth and to whom thanks for their victory were due. I cannot remember the exact circumstances, but I saw that the people set up in the new temple the image of a winged virgin, which was fixed to the wall. The virgin as she flew was bending down over a little ship in which lay a child in swaddling clothes. The ship stood on a little pillar, with a leafy top like a tree. One of her outstretched hands had a balance hanging from it, and I saw two figures beside her on the wall who were putting something into each scale of the balance. The little ship in which the child lay was like that in which Moses lay on the Nile, but it was uncovered, whereas Moses' one was entirely closed in except for a small opening at the top.
2.3 ELIJAH'S VISION OF THE BLESSED VIRGIN.
I saw the whole Promised Land withered and parched with drought, and I saw Elijah ascending Mount Carmel with two servants to beseech God to give rain. First they climbed over a high ridge, then up steps of rock to a terrace, then up many more rock steps, and so reached a great open space with a hill of rocks in its midst in which was a cave. Elijah climbed up steps to the top of this rocky hill. He left the servants at the edge of the open space and bade one of them look towards the Sea of Galilee, which had, however, a terrible aspect, for it was quite dried up and was full of hollows and caverns with rotting bodies of animals in the swampy ground. Elijah crouched down on the ground with his head sunk between his knees, and covering himself in his mantle prayed fervently to God and cried seven times to his servant to know whether he did not see a cloud rising out of the lake. At his seventh call I saw the cloud rise up, and saw the servant announce it to Elijah, who sent him to King Ahab. I saw a white eddy form itself in the middle of the lake; out of this eddy rose a little black cloud like a fist, which opened and spread itself out. In this little cloud I saw from the first a little shining figure like a virgin. I saw, too, that Elijah perceived this figure in the spreading cloud. The head of this virgin was encircled with rays; she stretched her arms out in the form of a cross, and had a triumphal wreath hanging from one hand. Her long robe seemed to be tied beneath her feet. She appeared as if hovering above the whole Promised Land in the cloud as it spread ever farther. I saw how this cloud divided into different parts and fell in eddying showers of crystal dew on certain holy and consecrated places inhabited by devout men and those who were praying for salvation. I saw these showers edged with the colors of the rainbow and the blessing taking shape in their midst like a pearl in its shell. It was explained to me that this was a symbolic picture, and that the favored places watered by the showers from the cloud were in fact those which had had their share in contributing to the coming of the Blessed Virgin.
I saw as well a prophetic vision of how Elijah, while the cloud was rising, discerned four mysteries relating to the Blessed Virgin. Unfortunately I have forgotten the details, and much else, as a result of disturbances and interruptions. Elijah discerned in the cloud, among other things, that Mary would be born in the seventh age of the world; hence his sevenfold call to his servant. He saw, too, from what family she was to come. On one side of the country he saw a low but very broad family tree, and on the other a very high one, broad at the base but tapering towards its top, which bent down into the first tree. He understood all this, and discerned in this way four mysteries relating to the future mother of the Savior. Hereupon I had a vision of how Elijah enlarged the cave above which he had prayed and how he made the Sons of the Prophets into a more regular organization. Some of these were always praying in this cave for the coming of the Blessed Virgin and paying her honor in anticipation of her future birth. I saw that this devotion to the Blessed Virgin continued here uninterrupted, that the Essenes carried it on during Mary's earthly life, and that subsequently it was perpetuated up to our time by hermits and the Carmelite Order which eventually succeeded them.
2.4 AN EXPOUNDING ON ELIJAH'S VISION OF THE BLESSED VIRGIN.
[When Catherine Emmerich communicated later her visions of the time of John the Baptist, she saw the same vision of Elijah with reference to the state of the country and of mankind which prevailed in St. John's time. We therefore reproduce from this what follows as explanatory of what she has said above.]
I saw a great commotion in the Temple at Jerusalem, much consultation, much writing with reed pens, and messengers being sent about the country. Rain was besought from God with cries and supplications, and search was made everywhere for Elijah. I saw Elijah receiving food and drink in the wilderness from the angel, who held a vessel like a little shining barrel with white and red diagonal stripes. I saw all Elijah' dealings with Ahab, the sacrifice on Mount Carmel, the slaughter of the priests of Baal, Elijah' prayer for rain and the gathering of the clouds. I saw as well as the dryness of the earth, a great dryness and failing of good fruit amongst men. I saw that by his prayer Elijah called forth the blessing of which the cloud was the form, and that he guided and distributed its showers in accordance with inner visions; otherwise it might perhaps have become a destroying deluge. He asked his servant seven times for news of the cloud; this signifies the seven generations or ages of the world which must go by before the real blessing (of which this cloud of blessing was but a symbol) took root in Israel. Elijah himself saw in the ascending cloud an image of the Blessed Virgin, and discerned several mysteries relating to her birth and descent.
I saw that Elijah' prayer called down the blessing at first in the form of dew. Layers of cloud sank down which formed themselves into eddies with rainbow edges; these finally dissolved into falling drops. I saw therein an association with the manna in the desert, but the manna lay thick and crisp on the ground in the morning like fleeces, and could be rolled up and taken away. I saw this whirling eddy of dew floating along the banks of the Jordan, but dropping down only at certain notable places, not everywhere. In particular at Ainon, opposite Salem, and at the places where baptisms took place later, I clearly saw these shining eddies floating downwards. I asked what the colored edges of these dew eddies portended, and was given as an explanation the example of the mother-of-pearl shells in the sea which also bore edges of shining color; they expose themselves to the sun, absorbing the light and cleansing it of color until the pure white pearls take form in their centers. It was shown to me, too, that this dew and the rain that followed it was something much more than the ordinary refreshing of the earth by moisture. I was given clearly to understand that, without this dew, the coming of the Blessed Virgin would have been delayed by more than a hundred years; whereas, after this softening and blessing of the earth, nourishment and refreshment were imparted to the human beings who lived on the fruits of the soil; the blessing communicated itself to their bodies and ennobled them. This fructifying dew was associated with the coming of the Messiah, for I saw its rays penetrating generation after generation until they reached the substance of the body of the Blessed Virgin. I cannot describe this. Sometimes, on the colored edge that I have mentioned I saw emerge one or more pearls having the likeness of a human figure which disappeared in a breath to unite itself with others of these pearls. The picture of the pearl shell was a symbol of Mary and Jesus.
I saw, too, that just as the earth and mankind were parched and panting for rain, so, at a later time, was the spirit of man thirsting for the baptism of John; so that the whole picture was not only a prophecy of the coming of the Blessed Virgin, but also of the state of the people at the time of the Baptist. In the first instance there was the alarm of the people, their longing for rain and their search for Elijah, followed, nevertheless, by their persecution of him; and later there was a like yearning of the people for baptism and penance, and again the lack of comprehension by the synagogue and its messages to John.
2.5 A REPRESENTATION OF THE BLESSED VIRGIN IN EGYPT.
In Egypt I saw the message of salvation being announced in the following manner. I saw that by God's command Elijah sent messages to summon devout families scattered about in three regions to the east, north, and south. For this purpose he sent forth three of the sons of the prophets, but only after asking a sign from God that he had decided rightly, for it was a difficult and dangerous mission, and he had to choose messengers whose prudence would lessen the danger of their being murdered. One traveled northwards, one eastwards, and the third southwards. This last one had to pass through a considerable part of Egyptian territory, where the Israelites were in particular danger of being killed. This messenger took the way followed by the Holy Family on their flight into Egypt. I think, too, that he passed near On, where the Child Jesus took refuge. I saw him come to an idolatrous temple on a great plain; in this temple, which was surrounded by a meadow and by many other buildings, they adored a living bull. They had an image of a bull and many other idols in their temple; their sacrifices were gruesome and they slaughtered deformed children. They seized the son of the prophet and brought him before the priests. Fortunately, the latter were very inquisitive; otherwise, they might easily have murdered him. They questioned him as to whence he came and what brought him there, and he answered without hesitation, telling them how a virgin would be born from whom the salvation of the world was to come, and that then all their idols would fall in pieces.
They were amazed at his announcement, seemed greatly moved thereby, and let him go unharmed. I saw them taking counsel together thereafter, and having the image of a virgin constructed and fixed in the middle of the temple roof. This image [See Figure 4], represented as floating downwards at full length, had a headdress like the idols, so many of which lie in rows there, half like a woman, half like a lion. On the top of the head was something like a little high vessel or bushel of fruit; the elbows were close to the body, while the forearms were held out in a gesture as it were of withdrawal and repulse. In her hands were ears of corn. She had three breasts; a large one in the middle, with two smaller ones on each side of it but lower down. The lower part of the body was clothed in a long dress, and from the feet, which were comparatively small and pointed, hung tassels or something of the sort. She had as it were wings on her arms both above and below the elbows; these wings seemed to be made of delicate feathers spreading out on each side like rays and intertwined with each other. Feathers ran crosswise down both thighs and over the middle of the body to the feet. The dress had no folds. They venerated this image and sacrificed to it, begging it not to destroy their God Apis and their other gods. At the same time they continued their gruesome idolatry as before, except that they always began by invoking this virgin. In making this image they had, I believe, followed the indications given them by the son of the prophet in his account of the vision which Elijah had seen.
2.6 MARY PROCLAIMED TO PIOUS PAGANS.
I saw also that by the great mercy of God it was announced to certain God-fearing heathens that the Messiah was to be born from a virgin in Judea. The ancestors of the three holy kings, the star-worshippers of Chaldea, received this message by the appearance of a picture in a star or in the sky, by which they made prophecies. I saw traces of these prophetic images of the Blessed Virgin in the pictures in their temple, which I have described in my account of Jesus' visit to them after the raising of Lazarus in the last quarter of the third year of His ministry.
2.7 THE LIFE STORY OF TOBIAS. AN ALLEGORY OF THE COMING OF SALVATION.
[On the feast of the Archangel Michael in September 1821, Catherine Emmerich recounted, amongst other fragments of a vision of the holy angels, the following fragment of the story of Tobias, whom she had seen with the Archangel Raphael as his guide.]
I saw many things from the life of Tobias, which is an allegory of the history of the coming of salvation in Israel; not an imaginative allegory, but one which actually happened and was lived. It was shown to me that Sarah, the wife of the young Tobias, was a prototype of St. Anne. I will relate as much as I can remember of the many things that happened, but shall not be able to reproduce them in their right order. The elder Tobias was an emblem of the God-fearing branch of the Jewish race, those who were hoping for the Messiah. The swallow, the messenger of spring, indicated the near approach of salvation. The blindness of old Tobias signified that he was to beget no more children, and was to devote himself entirely to prayer and meditation; it signified also the faithful, though dim, longing and waiting for the light of salvation and the uncertainty as to whence it was to come. Tobias' quarrelsome wife represented the empty and harassing forms into which the Pharisees had converted the Law. The kid which she had brought home in lieu of wages had, as Tobias warned her, really been stolen, and had for that reason been handed on to her in return for very little. Tobias knew the people concerned and all about it, but his wife only mocked him. This mockery also indicated the contempt of the Pharisees and formalists for the devout Jews and Essenes and the relationship between the two groups, but I cannot now remember how this was.
The Archangel Raphael was not telling an untruth when he said that he was Azarias, the son of Ananias, for the general meaning of these words is: The help of the Lord out of the cloud of the Lord'. This angel, the companion of young Tobias, represented God's watchfulness over the Blessed Virgin's descent through her ancestors and His preservation and guidance of the Blessing through the generations which preceded her conception. In the prayer of the Elder Tobias, and of Sarah, the daughter of Raguel (I saw both these prayers being brought by the angels at one and the same time before the Throne of God and there granted), I recognized the supplications of the God-fearing Israelites and of the Daughters of Sion for the coming of salvation, as well as the simultaneous prayers of Joachim and Anna, separated from each other, for the promised offspring. The blindness of the elder Tobias and his wife's mockery of him also symbolized Joachim's childlessness and the rejection of his sacrifice at the Temple. The seven husbands of Sarah, the daughter of Raguel, who were destroyed by Satan, came to their end through sensuality; for Sarah had made a vow to give herself only to a chaste and God-fearing man. These seven men symbolized those whose entry into Jesus' ancestry according to the flesh would have hindered the coming of the Blessed Virgin, and thus the advent of salvation.
There was also a reference to certain unblessed periods in the history of salvation and to the suitors whom Anna had to reject that she might be united to Joachim, the father of Mary. The maidservant's reviling of Sarah ( Tob.3.7) symbolized the reviling by the heathen and by the godless and unbelieving among the Jews against the expectation of the Messiah, for whose coming all God-fearing Jews were, like Sarah, inspired to pray with ever-increasing fervor. It was also an image of the reviling of Anna by her maidservant, whereafter that holy mother prayed with such fervor that her prayer was granted. The fish which was about to swallow young Tobias symbolized the powers of darkness, heathendom, and sin striving against the coming of salvation, and also Anna's long barrenness. The killing of the fish, the removal of its heart, liver, and gall, and the burning of this by Tobias and Sarah to make smoke—all these symbolized the victory over the demon of fleshly lusts who had strangled Sarah's seven husbands, as well as the good works and continence of Joachim and Anna, by which they had obtained the blessing of holy fruitfulness. I also saw therein a deep significance relating to the Blessed Sacrament, but can no longer explain this. The gall of the fish, which restored the sight of Tobias' father, symbolized the bitterness of the suffering through which the chosen ones among the Jews came to know and share in salvation; it indicated also the entry of the light into the darkness brought about by Jesus' bitter sufferings from His birth onwards.
I received many explanations of this kind, and saw many details of the history of Tobias. I think the descendants of young Tobias were among the ancestors of Joachim and Anna. The elder Tobias had other children who were not godly. Sarah had three daughters and four sons. Her first child was a daughter. The elder Tobias lived to see his grandchildren.
2.8 THE GENEALOGICAL TREE OF THE MESSIAH.
I saw the line of the descent of the Messiah proceeding from David and dividing into two branches. The right-hand one went through Solomon down to Jacob, the father of St. Joseph. I saw the figures of all St. Joseph's ancestors named in the Gospel on this right-hand branch of the descent from David through Solomon. This branch has the greater significance of the two; I saw the line of descent issuing from the mouths of the separate figures in streams of white colorless light. The figures were taller and looked more spiritual than those of the left-hand line. Each one held a long flower stem with hanging leaves like those of palms: this stem was crowned with a great bell-shaped flower shaped like a lily and having five stamens, yellow at the top, from which a fine yellow dust was scattered. These flowers differed in size, vigor, and beauty. The flower borne by Joseph, the foster-father of Jesus, was the most beautiful and purest of all, with fresh and abundant petals. Halfway down this ancestral tree were three rejected shoots, blackened and withered. In this line through Solomon there were several gaps separating its fruits more widely from each other. The right-hand and left-hand branches met several times, and they crossed each other at a point a few generations before the end. I was given an explanation about the higher significance of the line of descent through Solomon. It had in it more of the spirit and less of the flesh, and had some of the significance belonging to Solomon himself. I cannot express this.
The left-hand line of descent went from David through Nathan down to Heli, which is the real name of Joachim, Mary's father, for he did not receive the name of Joachim till later, just as Abram was not called Abraham until later. I forget the reason, but it will perhaps come back to me. In my visions I often hear Jesus called after the flesh a son of Heli.
I saw this whole line from David through Nathan flowing at a lower level: it generally issued from the navels of the separate figures. I saw it colored red, yellow, or white, but never blue. Here and there were stains; then the stream became clear again. The figures upon it were smaller than those of the line through Solomon. They carried smaller branches which hung down sideways and had little yellow-green leaves with serrated edges; their branches were crowned with reddish buds of the color of wild roses. These were always closed; they were not flower buds but the beginnings of fruits. A double row of little twigs hung down on the same side as the serrated leaves. At a point three or four generations above Heli or Joachim, the two lines crossed each other and rose up, ending with the Blessed Virgin. At the point of crossing I think I already saw the blood of the Blessed Virgin beginning to shine in the stream of descent.
St. Anne descended on her father's side from Levi, and on her mother's side, from Benjamin. I saw in a vision the Ark of the Covenant being borne by her ancestors with great piety and devotion; I saw them receiving rays of blessing from it which extended to their descendants, to Anna and to Mary. I always saw many priests in the house of Anna's parents, and also in Joachim's house; this was the result of the relationship with Zechariah and Elizabeth.
2.9 APPARITION OF SAINT ANNE.
[On the afternoon of July 26th, 1819, Sister Emmerich, after relating many things about Anna, the Blessed Virgin's holy mother, fell asleep as she was praying. After a while she sneezed three times and exclaimed impatiently, but still half asleep, O, why must I wake up?' Then she woke up completely and said with a smile: I was in a much better place, I was much better off than here. I was being much comforted, and then all of a sudden I was woken by my sneeze and someone said to me "You must wake up ", but I did not want to, I was so happy there and was annoyed at having to go away, then I had to sneeze, and I woke up.'
[Next day she told me:] I had just fallen asleep last night after saying my prayers when someone whom I recognized as a young girl I had often seen before came to my bed. She said to me rather shortly: You have been speaking a great deal about me today, you shall now have a sight of me, so that you may make no mistakes.' So I asked her: Have I perhaps talked too much?' She answered abruptly No!' and disappeared. She was still a girl, slim and attractive, her head was covered with a white hood, drawn together at the back of her neck and ending there in a hanging knot as if her hair were inside it. Her long dress, which completely covered her, was of whitish wool; the sleeves of it seemed to be rather full at the elbows. Over this she wore a long cloak of brownish wool, like camel's hair.
Hardly had I had time to feel touched and pleased by this vision, when suddenly I saw by my bed an aged woman in similar dress with her head more bent and very hollow cheeks—a Jewess of some fifty years, thin but handsome. Why,' I thought, does this old Jewess come to me?' Then she said: You need not be afraid; I only want to show you how I was when I bore the mother of the Lord, so that you may make no mistakes.' I asked at once: O, where is the dear little child Mary?' and she replied: I have not got her with me now.' Then I asked again: How old is she now?' And she answered: Four years old.' I asked her once more: But have I spoken rightly?' and she said shortly, Yes.' I asked her: O, please do not let me say too much!' She did not answer and disappeared.
Then I woke up, and thought over everything that I had seen of Anna and of the childhood of the Blessed Virgin, and everything became clear to me and I felt blissfully happy. Next morning, when I was again asleep, I had a new and very beautiful vision. I thought I could not forget it, but the next day brought with it so many interruptions and sufferings that nothing of it remains in my mind.
2.10 VISION OF THE FEAST OF THE IMMACULATE CONCEPTION.
During the whole night I saw a terrible, horrifying picture of the sins of the whole world; but towards morning I fell asleep again and was transported to the place in Jerusalem where the Temple had stood, and then on to the region of Nazareth, where the house of Joachim and Anna used to stand. I recognized the country round. Here I saw a slender column of light rising out of the earth like the stem of a flower. This column was crowned with the appearance of a shining octagonal church, which grew forth from the stem like the calyx of a flower or the seed vessel of a poppy. The column grew up within this church like a little tree, with symmetrical branches bearing the figures of those among the Blessed Virgin's family who were the objects of veneration on this feast. It was as if they were standing on the stamens of a flower. I saw the Blessed Virgin's holy mother St. Anne, standing between Joachim and another man, her father perhaps. Beneath St. Anne's breast I saw a space filled with light, somewhat in the shape of a chalice, and in this I saw the figure of a shining child growing and developing. Its little hands were crossed on its breast and its little head was bent, and countless rays of light issued from it towards one part of the world. (I thought it strange that they did not shine in all directions.) On others of the surrounding branches were many figures turned towards the center in veneration, and all round within the church I saw orders and choirs of saints, countless in number, all turning in prayer towards that holy mother. This celebration, in the sweetness of its harmony and devotion, can only be compared to a meadow of innumerable flowers, stirred by a gentle wind and lifting their heads to offer their scents and their colors to the sun from which they have received life itself and all they have to offer. Above this symbolical picture of the Feast of the Immaculate Conception the tree of light sent up another shoot, and in this second crown I saw a further moment of the feast being celebrated. Mary and Joseph were kneeling here, and a little lower St. Anne, all in adoration of the child Jesus, whom I saw above them in the top of the tree, holding in His hand the orb or globe and surrounded by an infinite glory of light. Around this scene, and bowing in adoration before it, were, nearest of all, the three holy kings, the shepherds, and the apostles and disciples; farther away other saints joined in the choirs of worshippers. In the light from above I saw indistinct figures of Powers and Principalities, and still higher I saw as it were a half-sun, its light streaming down through the dome of the church. This second picture seemed to indicate the approach of the Feast of the Nativity after the Feast of the Immaculate Conception. When the picture first appeared, I seemed to be standing outside the church, looking outwards from under the pillar; later I saw into the inside of the church as I have described it. I saw, too, the little child Mary developing in the space of light under St. Anne's heart, and received, at the same moment, an inexpressible conviction of the Immaculate Conception. I read it as clearly as in a book, and understood it. It was shown to me, that a church to the glory of God had once stood here, but had been given over to destruction in consequence of unworthy disputes about this holy mystery; that the Church Triumphant, however, still celebrated this feast on this spot.
2.11 THE BLESSED VIRGIN REVEALS SECRETS ABOUT THEIR LIVES.
[During her visions of Jesus' ministry Catherine Emmerich related the following on December 16th, 1822.]
I often hear the Blessed Virgin telling the women who were her close intimates (for instance, Joanna Chuza and Susanna of Jerusalem) various secrets about herself and about Our Lord, which she knows partly from inner knowledge and partly from what her holy mother Anna told her. Thus today I heard her telling Susanna and Martha that during the time when she was bearing Our Lord within her she never felt the slightest discomfort, nothing but infinite inner joy and beatitude. She told them, too, that Joachim and Anna had met in the hall under the Golden Gate in a golden hour; and that God's grace had been granted to them here in such abundance as to make it possible for her alone, from her parents' holy obedience and pure love of God, to have been conceived in her mother's womb without any stain of sin. She also explained to them that but for the Fall the conception of all men would have been as pure. She spoke, too, of her beloved elder sister Mary Heli, that her parents had realized that she was not the promised fruit, and how, in their longing for that fruit, they had long practiced continence. It was a joy to me to hear now from the Blessed Virgin herself what I have always seen about her elder sister. I saw now the whole sequence of grace received by Mary's parents just as I have always described it, from the appearance of the angel to Anna and Joachim down to their meeting under the Golden Gate; that is to say, in the subterranean ball under the Golden Gate. I saw Joachim and Anna encompassed by a host of angels with heavenly light. They themselves shone and were as pure as spirits in a supernatural state, as no human couple had ever been before them. I think that the Golden Gate itself was the scene of the examination and absolution of women accused of adultery, and that other ceremonies of reconciliation took place here. There were five of these subterranean passages under the Temple, and one also under the part where the virgins lived. These were used for certain ceremonies of atonement. I do not know whether others before Joachim and Anna had gone there, but I think the place was very seldom visited. I cannot at present recall whether it was in general connected with sacrifices offered by the unfruitful, but the priests had been given some order about it.
2.12 CELEBRATION OF THE CONCEPTION OF MARY IN VARIOUS LOCATIONS.
[On December 8th, 1820, on the Feast of the Immaculate Conception of Mary, the soul of Catherine Emmerich was transported in an active state of prayer and meditation over a great part of the earth. The whole of this visionary journey will be described in its proper place, but in the meantime we will reproduce the following extracts from it in order to give some idea of these journeyings of her soul.
[She came to Rome, was with the Holy Father, visited a much-loved and devout nun in Sardinia, reached Palestine after a short visit to Palermo, went to India, and thence to what she calls the mountain of the Prophet. Thence she journeyed to Abyssinia, where she came to a strange Jewish city on a high mountain rock and visited its ruler Judith, with whom she spoke of the Messiah, of that day's feast of the Conception of His Mother, of the holy Advent time, and of the approaching Feast of His Birth. During the whole of this journey she did all that a conscientious missionary would have done on a similar journey to carry out his task and make use of his opportunities; she prayed, taught, helped, comforted, and learnt. But in order to make plain to the reader, in her own words, what she perceived on this journey regarding the Feast of the Immaculate Conception, we must refer him to the note on page 46, in which that part of Jesus' ministry to which she here alludes is described in detail.]
When in my great dream-journey I came into the Promised Land, I saw all those things which I have related about the Conception of the Blessed Virgin. Thereupon I entered into the daily visions of Our Lord's ministry and had today reached the 8h of December of the third year of His teaching. I found Jesus not in the Promised Land, but was brought by my guide eastwards over the Jordan to Arabia, where the Lord, accompanied by three young men, was in a tent city of the three holy kings in which they had settled after their return from Bethlehem.
2.13 THE HOLY KINGS CELEBRATE A FEAST HONORING MARY'S CONCEPTION.
I saw that the two holy kings who were still alive were celebrating with their tribe a three-day feast starting from today, December 8th. On this night, fifteen years before Christ's birth, they had seen for the first time the star promised by Balaam rise in the sky [ Num.24.17: A star shall rise out of Jacob']—the star for which they and their forefathers had waited so long, scanning the heavens in patient watchfulness. They discerned in it the picture of a virgin, bearing in one hand a scepter and in the other a balance. The scales were held even by a perfect ear of wheat in the one and by a cluster of grapes in the other. Therefore every year since their return from Bethlehem they kept a three-day feast beginning with this day.
2.14 ELIMINATION OF HUMAN SACRIFICE BY THE STAR-WORSHIPPERS.
I saw, too, that as a result of this vision on the day of the conception of Mary, fifteen years before the birth of Christ, these star-worshippers did away with a terrible religious custom of theirs—a cruel sacrifice of children, long practiced among them as the result of revelations which had been misunderstood by them and confused by evil influences. They had carried out at different times and in different manners sacrifices of both children and grown people. I saw that before Mary's conception they had the following custom. They took a child of one of the purest and most devout mothers amongst the followers of their religion, and she esteemed herself very fortunate to offer up her child in this way. The child was flayed and strewn with flour to absorb the blood. They ate this blood-soaked flour as a holy repast, and continued strewing the flour and eating until there was no blood left in the child's body. Finally the child's flesh was cut up into small pieces, which were distributed among them and eaten. [48] I saw them performing this gruesome ceremony with the greatest simplicity and devoutness, and I was told that they had adopted this dreadful practice as a result of misunderstanding and distorting certain prophetic and symbolical indications which they had received regarding the Holy Eucharist. I saw that this terrible sacrifice was carried on in Chaldea, in the country of Mensor, one of the three holy kings, until he put an end to its horrors on receiving enlightenment in a vision from heaven on the day of Mary's conception. I saw him on a high wooden pyramidal edifice, engaged in studying the stars, as his people had done for centuries in accordance with their ancient traditions. I saw King Mensor lying in an ecstasy as he contemplated the stars; his limbs were rigid and he had lost consciousness. His companions came to him and brought him back to himself, but at first he seemed not to know them at all. He had seen the picture in the star with the Virgin, the scales, the ear of corn, and the cluster of grapes, and had received an inner admonition, after which that cruel ceremony was abolished.
2.15 A PARALLEL VISION OF CHILD SACRIFICE.
After seeing at night in my sleep the fearful picture of the murdered child on my right hand, I turned over in horror in my bed, but saw it again on my left hand. I begged God most earnestly to free me from this dreadful sight. I woke up and heard the clock strike. My heavenly Bridegroom said to me, pointing round Him as He spoke: See far more evil that befalls Me every day at the hands of many throughout the whole world.' And as I looked about me into the distance, many things came before my soul which were indeed still more dreadful than that sacrifice of children; for I saw Jesus Himself cruelly sacrificed on the Altar by unworthy and sinful celebrations of the Holy Mysteries. I saw how the blessed Host lay on the altar before unworthy degenerate priests like a living Child Jesus, whom they cut and terribly mutilated with the paten. Their sacrifice, though an efficacious celebration of the Holy Mysteries, appeared like a cruel murder.
The same cruelty was shown to me in the heartless treatment of the members of Christ, His followers, and God's adopted children. I saw at the present time countless good, unhappy men being everywhere oppressed, tormented, and persecuted; and I always saw that it was Jesus who suffered this ill-treatment. The times are terrible; a refuge is no longer anywhere to be found; a dense cloud of sin lies over the whole world, and I see men giving way to the worst crimes with complete indifference and unconcern. I saw all this in many visions while my soul was being led through many lands over the whole earth. At last I came back to the visions of the Feast of Mary's Conception.
2.16 HISTORY OF THE CELEBRATIONS OF THE CONCEPTION OF MARY.
I am quite unable to tell in what a wonderful way I journeyed last night in dream. I was in the most different parts of the world and in the most different ages, and very often saw the Feast of Mary's Conception being celebrated in the most different places. I was in Ephesus, and saw this feast being celebrated in the house of the Mother of God, which was still standing there as a church. It must have been at a very early time, for I saw the Way of the Cross set up by Mary herself still in perfect preservation. [The second Way of the Cross was set up in Jerusalem and the third in Rome.]
The Greeks kept this feast long before the schism. I still remember something of this, but am not quite sure what led up to it. I saw how a saint, Sabbas, I think, had a vision relating to the Immaculate Conception. He saw the picture of the Blessed Virgin …
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New Zealand court takes guardianship of baby after parents refuse vaccinated blood for heart surgery |
Posted by: Stone - 12-07-2022, 08:17 AM - Forum: Socialism & Communism
- No Replies
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New Zealand court takes guardianship of baby after parents refuse vaccinated blood for heart surgery
New Zealand's High Court will take temporary guardianship of the baby until he has recovered from the surgery.
CNN | December 7, 2022
A critically-ill six-month-old baby will be placed under the temporary guardianship of New Zealand’s High Court after his parents refused to allow him to undergo lifesaving heart surgery using blood from people vaccinated against Covid-19.
Handing down the judgment on Wednesday, Justice Ian Gault ruled that the boy, who cannot be identified for legal reasons, would remain under the court’s guardianship until he had recovered from the surgery.
The court also appointed two doctors as its agents to oversee issues around the operation and the administration of blood, according to court documents.
The baby has a congenital heart defect and needs urgent open-heart surgery to survive – but the operation has been delayed by his parents’ insistence that only blood from donors not vaccinated against Covid-19 be used.
The case has drawn attention to the ramifications of vaccine misinformation two years into global inoculation drives.
The baby’s parents believed there were “spike proteins in the blood of people who have been vaccinated and that these proteins were causing unexpected deaths relating to transfusions,” according to the judgment.
The parents had previously demanded the New Zealand Blood Service take a donation from a person chosen by the family, but the agency refused and said it does not make a distinction between vaccinated and unvaccinated donors.
The court heard that Dr Kirsten Finucane, the chief pediatric cardiac surgeon at Auckland’s Starship Hospital, had told the parents it was “simply impractical to have a directed donor.”
Finucane had consulted with other experts and found that a cardiac bypass without using blood or blood products would not be an option for the baby’s surgery, the court heard.
With the parents and doctors unable to agree on the infant’s treatment and blood transfusion, the New Zealand Health Service made an application under the Care of Children Act in November, requesting the court to appoint a doctor to take temporary guardianship of the baby for his medical care only.
Following the court’s ruling, Dr. Mike Shepherd, Auckland’s interim director of the New Zealand Health Service, said its decisions were “always made with the best interests of the child in mind.”
“We acknowledge the decision made by the court, following our application in relation to the baby’s surgery and recognize this is a difficult situation for all involved,” Shepherd said in a statement.
CNN has reached out to the lawyer representing the baby’s parents but has not received a response.
New Zealand has relatively high vaccination rates for Covid-19, with about 90% of people aged 12 or above having had two shots and over 70% of eligible adults having received a first booster shot, according to its ministry of health.
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Dominion Energy reportedly cutting off electricity to homes that refused ‘smart’ meters |
Posted by: Stone - 12-07-2022, 06:53 AM - Forum: Socialism & Communism
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Dominion Energy reportedly cutting off electricity to homes that refused ‘smart’ meters
August Free Press | November 17, 2022 |
Ahead of the Thanksgiving holiday, Dominion Energy Virginia disconnected electricity to, threatened to or forced a “smart” meter on more than half a dozen households across Virginia.
According to Virginians for Safe Technology, based in Fredericksburg, households are in Petersburg, Fauquier, Prince William, Fluvanna, Albemarle, Henrico and Spotsylvania counties. Customers swapped out their “smart” meters for analog meters, and now are left without electricity.
“Dominion has crossed a line,” Jenny DeMarco, Communications Director of Virginians for Safe Technology, said in a press release. “When families taking reasonable steps to protect themselves and their children have their power cut-off in the middle of November, local police and sheriff’s departments are escorting the corporation doing so, and the government and regulatory agencies stand idly by, that’s a pretty strong signal that our system is broken.”
Milton Williams posted a video on YouTube on Nov. 8, 2022 about letters from Dominion threatening to shut off electricity of he did not install the “smart” meter in his home. Electricity was shut off November 10, and remains off.
According to the press release, the Virginia State Corporation Commission (SCC) approved the statewide installation of “smart” meters in January 2022, as part of the Grid Transformation Plan.
“Dominion ‘upgraded’ my new house to a ‘smart’ meter without my knowledge or consent,” Aeron Mack of Fauquier said in the press release. “I have Lyme disease and cannot function with a smart meter on my home, but Dominion wouldn’t remove it so I had it replaced with an analog by a trained professional. I had just gotten home and was recovering from minor cancer surgery when Dominion showed up to cut off my power. I called the police to help me and instead of checking on my welfare, they stood laughing with the Dominion technicians while I cried and was forced to choose between a smart meter and no power.”
The press release stated that Dominion Energy’s “smart” meters can emit radiation bursts up to 190,000 times per day. The meters have not been fully tested to determine the public’s safety. Health effects including ringing in the ears, leg cramps, balance problems, heart and eye issues, fatigue, headaches, nausea, vomiting, dizziness and disorientation.
Children are the most vulnerable to the radiation exposure, because their bodies are still developing and growing. Symptoms include headaches, persistent nosebleeds, fatigue, nausea, dizziness, sleep disruption, ADHD symptoms, weakened immune system and abnormal brain development.
“Parents must be free to protect their children from this invisible toxin and an analog meter is a safer solution,” Kathy Blum, President of the Virginia Chapter of Children’s Health Defense, said in the press release. “If children can’t be safe in their own home, where can they be?”
Virginians for Safe Technology Radio Frequency Engineer Mary Bauer said in the press release that “the SCC and other state government officials need to better protect the public by authorizing an “opt-in” to retain our analog meters without cost, and support the inevitable transition to a wired ethernet electric utility meter, such as an intelligent energy meters.”
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German bishop accused of covering up abuse announces laywomen will administer baptism |
Posted by: Stone - 12-06-2022, 06:45 AM - Forum: Vatican II and the Fruits of Modernism
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German bishop accused of covering up abuse announces laywomen will administer baptism
Bishop Franz-Josef Bode also advocated for the ordination of married men to the priesthood, including those who hold professions as laymen.
Bishop Franz-Josef Bode speaks to the media on the opening day of a congress of the "Synodal Way" on February 3, 2022, in Frankfurt, Germany
Photo by Thomas Lohnes/Getty Images
Dec 5, 2022
OSTERCLAPPELN, Germany (LifeSiteNews) — German bishop Franz-Josef Bode announced on Sunday that female “lay ministers” will be trained to perform baptisms.
The prelate also advocated for opening “the priesthood to married men, including those with a civil profession.”
Bode made the comments in a parish meeting in Osterclappeln, a village in his diocese of Osnabrück, according to a report by Katholische Nachrichtenagentur (KNA).
In September, Bode was accused in an extensive report, published in September, of covering up sexual abuse and promoting abusive priests but he refused to resign.
Bode, who is the vice president of the German bishops’ conference (DBK) and of the heterodox “Synodal Way,” defended his decision to remain in office during the assembly on Sunday.
The German prelate acknowledged that the trust between himself and many of his employees was broken, and it would “not be easy to heal this.” However, he stressed that he “could be accused of moral, but not legal misconduct.”
Instead of resigning, Bode used the occasion to promote the Synodal Way, a long-term project of the DBK which has backed the ordination of women to the priesthood and admittance of divorced and “remarried” Catholics to Holy Communion, among other anti-Catholic positions. He defended the Synodal Way by claiming that it would help to clarify the systematic background behind abuses of power.
For this reason, the 71-year-old bishop said he wants to strengthen the role of women not only in church administration but also in pastoral ministry and to entrust them with the administration of baptism.
The project of training laypeople, “especially full-time and voluntary women in the parishes,” to perform baptisms is set to start on Easter next year. These so-called lay ministers could start to administer baptisms by 2025, according to Bode.
At the same time, he called for the priesthood to be opened to married men, including those with a civil profession.
This is not the first time that a German bishop assigned laypeople, especially women, to administer baptism. Bishop Franz-Josef Overbeck of the diocese of Essen authorized 17 women to confer baptism in his diocese in March 2022, and 13 more in October of this year.
While Overbeck justified his decision by citing an alleged “lack of priests,” Bode said he “wants to strengthen the role of women.”
The parish meeting initially convened as a response and, indeed, protest in the village after the name of a priest accused of sexual abuse, who had been working there for many years, became known, despite the interim report on sexual abuse in the diocese not explicitly naming the alleged abuser.
Full-time and volunteer staff members criticized the diocesan leadership for not informing them that the cleric had been accused of abuse. Bode defended the diocese’s secrecy, stating that there had been a dilemma between the protection of the accused’s privacy and the public’s interest in transparency.
The priest in question, who has been accused of “having a relationship” with a female minor in the 1980s, was banned from celebrating public masses or assuming other ecclesiastical duties in September of this year.
Bode has been in high-level positions in the Catholic Church in Germany for many years. He became Bishop of Osnabrück in 1995 and the following year took on important tasks in the DBK. From 1996–2010 he was chairman of the DBK Youth Commission, colloquially known as the “youth bishop.” He then became chairman of the DBK Pastoral Commission and its sub-commission “Women in Church and Society.”
From 2017 until today he has been vice president of the DBK. On top of that, he was one of the DBK delegates to the 2015 General Assembly of the World Synod of Bishops in Rome. In 2019, the DBK appointed Bode as the responsible leader of the preparatory forum for questions of sexual morality within the framework of the German Synodal Way. In dialogue with the Central Committee of German Catholics, Bode was also responsible for the issue of sexuality and sexual morality. He is now one of the two vice presidents of the Synodal Way.
Bode has made numerous heterodox statements in past. He claimed that the Catholic Church could start giving Communion to non-Catholics in mixed marriages and publicly supported blessings for same-sex couples, as well as female ordinations. In February of 2020, the German prelate made a scandalous statement, saying “For us, Christ became a human being, not a man.” This led to a public correction by his fellow Bishop Joseph Strickland of Tyler, Texas, who described the statement as “ridiculous & heretical.”
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