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| Fathers of the Church: On the Lord's Day |
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Posted by: Stone - 11-03-2022, 06:32 AM - Forum: Fathers of the Church
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Fathers of the Church: Sabbath (The Lord’s Day)
Taken from here.
![[Image: ?u=https%3A%2F%2Fwww.mediastorehouse.com...ipo=images]](https://external-content.duckduckgo.com/iu/?u=https%3A%2F%2Fwww.mediastorehouse.com%2Fp%2F164%2Ffathers-church-1632-abraham-bloemaert-14337907.jpg&f=1&nofb=1&ipt=f6af12d2ac13d5d98c60b27c72890b5c1f491b7dc33774e906502683af894ba5&ipo=images)
THE DIDACHE
“But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure.” (Didache 14 [A.D. 70])
IGNATIUS OF ANTIOCH
“[T]hose who were brought up in the ancient order of things [i.e. Jews] have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord’s day, on which also our life has sprung up again by him and by his death” (Letter to the Magnesians 9 [A.D. 110])
JUSTIN MARTYR
“[W]e too would observe the fleshly circumcision, and the Sabbaths, and in short all the feasts, if we did not know for what reason they were enjoined [on] you—namely, on account of your transgressions and the hardness of your heart. . . . [H]ow is it, Trypho, that we would not observe those rites which do not harm us—I speak of fleshly circumcision and Sabbaths and feasts? . . . God enjoined you to keep the Sabbath, and imposed on you other precepts for a sign, as I have already said, on account of your unrighteousness and that of your fathers . . .” (Dialogue with Trypho the Jew 18, 21 [A.D. 155])
JUSTIN MARTYR
“But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Savior on the same day rose from the dead.” (First Apology 67 [A.D. 155])
JOHN CHRYSOSTOM
“The rite of circumcision was venerable in the Jews’ account, forasmuch as the law itself gave way thereto, and the Sabbath was less esteemed than circumcision. For that circumcision might be performed, the Sabbath was broken; but that the Sabbath might be kept, circumcision was never broken; and mark, I pray, the dispensation of God. This is found to be even more solemn than the Sabbath, as not being omitted at certain times. When then it is done away, much more is the Sabbath.” (Homilies on Philippians 10 [A.D. 402])
JOHN CHRYSOSTOM
“For though few are now circumcised, yet, by fasting and observing the sabbath with the Jews, they equally exclude themselves from grace... You have put on Christ, you have become a member of the Lord and been enrolled in the heavenly city, and you still grovel in the law [of Moses]? How is it possible for you to obtain the kingdom? Listen to Paul’s words, that the observance of the law overthrows the gospel, and learn, if you will, how this comes to pass, and tremble, and shun this pitfall. Why do you keep the Sabbath and fast with the Jews? Is it that you fear the Law and abandonment of its letter? But you would not entertain this fear, did you not disparage faith as weak, and by itself powerless to save. A fear to omit the sabbath plainly shows that you fear the Law as still in force; and if the Law is needful, it is so as a whole, not in part, nor in one commandment only; and if as a whole, the righteousness which is by faith is little by little shut out. If you keep the sabbath, why not also be circumcised? And if circumcised, why not also offer sacrifices? If the Law is to be observed, it must be observed as a whole, or not at all.” (Homilies on Galatians 2:17 [A.D. 395])
AUGUSTINE
“Well, now, I should like to be told what there is in these ten commandments, except the observance of the Sabbath, which ought not to be kept by a Christian. . . .” (The Spirit and the Letter 23 [A.D. 412])
GREGORY THE GREAT
“It has come to my ears that certain men of perverse spirit have sown among you some things that are wrong and opposed to the holy faith, so as to forbid any work being done on the Sabbath day. What else can I call these [men] but preachers of Antichrist, who when he comes will cause the Sabbath day as well as the Lord’s day to be kept free from all work. For because he [the Antichrist] pretends to die and rise again, he wishes the Lord’s day to be held in reverence; and because he compels the people to Judaize that he may bring back the outward rite of the law, and subject the perfidy of the Jews to himself, he wishes the Sabbath to be observed. For this which is said by the prophet, ‘You shall bring in no burden through your gates on the Sabbath day’ [Jer. 17:24] could be held to as long as it was lawful for the law to be observed according to the letter. But after that the grace of almighty God, our Lord Jesus Christ, has appeared, the commandments of the law which were spoken figuratively cannot be kept according to the letter. For if anyone says that this about the Sabbath is to be kept, he must needs say that carnal sacrifices are to be offered. He must say too that the commandment about the circumcision of the body is still to be retained. But let him hear the apostle Paul saying in opposition to him: ‘If you be circumcised, Christ will profit you nothing’ [Gal. 5:2].” (Letters 13:1 [A.D. 597])
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| Fathers of the Church: On Reward and Merit |
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Posted by: Stone - 11-03-2022, 06:28 AM - Forum: Fathers of the Church
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Fathers of the Church: Reward and Merit
IGNATIUS OF ANTIOCH
“Be pleasing to him whose soldiers you are, and whose pay you receive. May none of you be found to be a deserter. Let your baptism be your armament, your faith your helmet, your love your spear, your endurance your full suit of armor. Let your works be as your deposited withholdings, so that you may receive the back-pay which has accrued to you” (Letter to Polycarp 6:2 [A.D. 110]).
JUSTIN MARTYR
“We have learned from the prophets and we hold it as true that punishments and chastisements and good rewards are distributed according to the merit of each man’s actions. Were this not the case, and were all things to happen according to the decree of fate, there would be nothing at all in our power. If fate decrees that this man is to be good and that one wicked, then neither is the former to be praised nor the latter to be blamed” (First Apology 43 [A.D. 151]).
TATIAN THE SYRIAN
“[T]he wicked man is justly punished, having become depraved of himself; and the just man is worthy of praise for his honest deeds, since it was in his free choice that he did not transgress the will of God” (Address to the Greeks 7 [A.D. 170]).
ATHENAGORAS
“And we shall make no mistake in saying, that the [goal] of an intelligent life and rational judgment, is to be occupied uninterruptedly with those objects to which the natural reason is chiefly and primarily adapted, and to delight unceasingly in the contemplation of Him Who Is, and of his decrees, notwithstanding that the majority of men, because they are affected too passionately and too violently by things below, pass through life without attaining this object. For . . . the examination relates to individuals, and the reward or punishment of lives ill or well spent is proportioned to the merit of each” (The Resurrection of the Dead 25 [A.D. 178]).
THEOPHILUS OF ANTIOCH
“He who gave the mouth for speech and formed the ears for hearing and made eyes for seeing will examine everything and will judge justly, granting recompense to each according to merit. To those who seek immortality by the patient exercise of good works [Rom. 2:7], he will give everlasting life, joy, peace, rest, and all good things, which neither eye has seen nor ear has heard, nor has it entered into the heart of man [1 Cor. 2:9]. For the unbelievers and the contemptuous and for those who do not submit to the truth but assent to iniquity . . . there will be wrath and indignation [Rom. 2:8]” (To Autolycus 1:14 [A.D. 181]).
IRENAEUS
“[Paul], an able wrestler, urges us on in the struggle for immortality, so that we may receive a crown and so that we may regard as a precious crown that which we acquire by our own struggle and which does not grow upon us spontaneously. . . . Those things which come to us spontaneously are not loved as much as those which are obtained by anxious care” (Against Heresies 4:37:7 [A.D. 189]).
TERTULLIAN
“Again, we [Christians] affirm that a judgment has been ordained by God according to the merits of every man” (To the Nations 19 [A.D. 195]).
“In former times the Jews enjoyed much of God’s favor, when the fathers of their race were noted for their righteousness and faith. So it was that as a people they flourished greatly, and their kingdom attained to a lofty eminence; and so highly blessed were they, that for their instruction God spoke to them in special revelations, pointing out to them beforehand how they should merit his favor and avoid his displeasure” (Apology 21 [A.D. 197]).
“A good deed has God for its debtor [cf. Prov. 19:17], just as also an evil one; for a judge is the rewarder in every case [cf. Rom. 13:3–4]” (Repentance 2:11 [A.D. 203]).
HIPPOLYTUS
“Standing before [Christ’s] judgment, all of them, men, angels, and demons, crying out in one voice, shall say: ‘Just is your judgment,’ and the justice of that cry will be apparent in the recompense made to each. To those who have done well, everlasting enjoyment shall be given; while to lovers of evil shall be given eternal punishment” (Against the Greeks 3 [A.D. 212]).
CYPRIAN OF CARTHAGE
“The Lord denounces [Christian evildoers], and says, ‘Many shall say to me in that day, Lord, Lord, have we not prophesied in your name, and in your name have cast out devils, and in your name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, you who work iniquity’ [Matt. 7:21–23]. There is need of righteousness, that one may deserve well of God the Judge; we must obey his precepts and warnings, that our merits may receive their reward” (The Unity of the Catholic Church 15, 1st ed. [A.D. 251]).
“[Y]ou who are a matron rich and wealthy, anoint not your eyes with the antimony of the devil, but with the collyrium of Christ, so that you may at last come to see God, when you have merited before God both by your works and by your manner of living” (Works and Almsgivings 14 [A.D. 253]).
LACTANTIUS
“Let every one train himself to righteousness, mold himself to self-restraint, prepare himself for the contest, equip himself for virtue . . . [and] in his uprightness acknowledge the true and only God, may cast away pleasures, by the attractions of which the lofty soul is depressed to the earth, may hold fast innocence, may be of service to as many as possible, may gain for himself incorruptible treasures by good works, that he may be able, with God for his judge, to gain for the merits of his virtue either the crown of faith, or the reward of immortality” (Epitome of the Divine Institutes 73 [A.D. 317]).
CYRIL OF JERUSALEM
“The root of every good work is the hope of the resurrection, for the expectation of a reward nerves the soul to good work. Every laborer is prepared to endure the toils if he looks forward to the reward of these toils” (Catechetical Lectures 18:1 [A.D. 350]).
JEROME
“It is our task, according to our different virtues, to prepare for ourselves different rewards. . . . If we were all going to be equal in heaven it would be useless for us to humble ourselves here in order to have a greater place there. . . . Why should virgins persevere? Why should widows toil? Why should married women be content? Let us all sin, and after we repent we shall be the same as the apostles are!” (Against Jovinian 2:32 [A.D. 393]).
AUGUSTINE
“We are commanded to live righteously, and the reward is set before us of our meriting to live happily in eternity. But who is able to live righteously and do good works unless he has been justified by faith?” (Various Questions to Simplician 1:2:21 [A.D. 396]).
“He bestowed forgiveness; the crown he will pay out. Of forgiveness he is the donor; of the crown, he is the debtor. Why debtor? Did he receive something? . . . The Lord made himself a debtor not by receiving something but by promising something. One does not say to him, ‘Pay for what you received,’ but ‘Pay what you promised’” (Explanations of the Psalms 83:16 [A.D. 405]).
“What merits of his own has the saved to boast of when, if he were dealt with according to his merits, he would be nothing if not damned? Have the just then no merits at all? Of course they do, for they are the just. But they had no merits by which they were made just” (Letters 194:3:6 [A.D. 412]).
“What merit, then, does a man have before grace, by which he might receive grace, when our every good merit is produced in us only by grace and when God, crowning our merits, crowns nothing else but his own gifts to us?” (ibid., 194:5:19).
PROSPER OF AQUITAINE
“Indeed, a man who has been justified, that is, who from impious has been made pious, since he had no antecedent good merit, receives a gift, by which gift he may also acquire merit. Thus, what was begun in him by Christ’s grace can also be augmented by the industry of his free choice, but never in the absence of God’s help, without which no one is able either to progress or to continue in doing good” (Responses on Behalf of Augustine 6 [A.D. 431]).
SECHNALL OF IRELAND
“Hear, all you who love God, the holy merits of Patrick the bishop, a man blessed in Christ; how, for his good deeds, he is likened unto the angels, and, for his perfect life, he is comparable to the apostles” (Hymn in Praise of St. Patrick 1 [A.D. 444]).
COUNCIL OF ORANGE II
“[G]race is preceded by no merits. A reward is due to good works, if they are performed, but grace, which is not due, precedes [good works], that they may be done” (Canons on grace 19 [A.D. 529]).
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| King St. Louis IX's Last Instructions to his Eldest Son |
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Posted by: Stone - 11-02-2022, 08:13 AM - Forum: The Saints
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King St. Louis IX's Last Instructions to his Eldest Son
Taken from here
![[Image: StLoiusIXb.jpg]](http://www.seattlecatholic.com/images/articles/StLoiusIXb.jpg)
Then he [Louis] called my Lord Philip, his son, and commanded him, as if by testament, to observe all the teachings he had left him, which are hereinafter set down in French, and were, so it is said, written with the king's own saintly hand:
"Fair son, the first thing I would teach thee is to set thine heart to love God; for unless he love God none can be saved. Keep thyself from doing aught that is displeasing to God, that is to say, from mortal sin. Contrariwise thou shouldst suffer every manner of torment rather than commit a mortal sin.
"If God send thee adversity, receive it in patience and give thanks to our Saviour and bethink thee that thou hast deserved it, and that He will make it turn to thine advantage. If He send thee prosperity, then thank Him humbly, so that thou becomest not worse from pride or any other cause, when thou oughtest to be better. For we should not fight against God with his own gifts.
"Confess thyself often and choose for thy confessor a right worthy man who knows how to teach thee what to do, and what not to do; and bear thyself in such sort that thy confessor and thy friends shall dare to reprove thee for thy misdoings. Listen to the services of Holy Church devoutly, and without chattering; and pray to God with thy heart and with thy lips, and especially at Mass when the consecration takes place. Let thy heart be tender and full of pity toward those who are poor, miserable, and afflicted, and comfort and help them to the utmost of thy power.
"Maintain the good customs of thy realm and abolish the bad. Be not covetous against thy people and do not burden them with taxes and imposts save when thou art in great need.
"If thou hast any great burden weighing upon thy heart, tell it to thy confessor or to some right worthy man who is not full of vain words. Thou shalt be able to bear it more easily.
"See that thou hast in thy company men, whether religious or lay, who are right worthy and loyal and not full of covetousness, and confer with them oft; and fly and eschew the company of the wicked. Hearken willingly to the Word of God and keep it in thine heart, and seek diligently after prayers and indulgences. Love all that is good and profitable and hate all that is evil, wheresoever it may be.
"Let none be so bold as to say before thee any word that would draw or move to sin, or so bold as to speak evil behind another's back for pleasure's sake; nor do thou suffer any word in disparagement of God and of His saints to be spoken in thy presence. Give often thanks to God for all the good things he has bestowed on thee, so that thou be accounted worthy to receive more.
"In order to do justice and right to thy subjects, be upright and firm, turning neither to the right hand nor to the left, but always to what is just; and do thou maintain the cause of the poor until such a time as the truth is made clear. And if anyone has an action against thee, make full inquiry until thou knowest the truth; for thus shall thy counsellors judge the more boldly according to the truth, whether for thee or against.
"If thou boldest aught that belongeth to another, whether by thine own act or the act of thy predecessors, and the matter be certain, make restitution without delay. If the matter be doubtful, cause inquiry to be made by wise men diligently and promptly.
"Give heed that thy servants and thy subjects live under thee in peace and uprightness. Especially maintain the good cities and commons of thy realm in the same estate and with the same franchises as they enjoyed under thy predecessors; and if there be aught to amend, amend and set it right, and keep them in thy favor and love. For because of the power and wealth of the great cities, thine own subjects, and especially thy peers and thy barons and foreigners also will fear to undertake aught against thee.
"Love and honor all persons belonging to Holy Church, and see that no one take away or diminish the gifts and alms paid to them by thy predecessors. It is related of King Philip, my grandfather, that one of his counsellors once told him that those of Holy Church did him much harm and damage in that they deprived him of his rights, and diminished his jurisdiction, and that it was a great marvel that he suffered it; and the good king replied that he believed this might well be so, but he had regard to the benefits and courtesies that God had bestowed on him, and so thought it better to abandon some of his rights than to have any contention with the people of Holy Church.
"To thy father and mother thou shalt give honor and reverence, and thou shalt obey their commandments. Bestow the benefices of Holy Church on persons who are righteous and of a clean life, and do it on the advice of men of worth and uprightness.
"Beware of undertaking a war against any Christian prince without great deliberation; and if it has to be undertaken, see that thou do no hurt to Holy Church and to those that have done thee no injury. If wars and dissensions arise among thy subjects, see that thou appease them as soon as thou art able.
"Use diligence to have good provosts and bailiffs, and inquire often of them and of those of thy household how they conduct themselves, and if there be found in them any vice of inordinate covetousness or falsehood or trickery. Labor to free thy land from all vile iniquity, and especially strike down with all thy power evil swearing and heresy. See to it that the expense of thy household be reasonable.
"Finally, my very dear son, cause Masses to be sung for my soul, and prayers to be said throughout thy realm; and give to me a special share and full part in all the good thou doest. Fair, dear son, I give thee all the blessings that a good father can give to his son. And may the blessed Trinity and all the saints keep and defend thee from all evils; and God give thee grace to do His will always, so that He be honored in thee, and that thou and I may both, after this mortal life is ended, be with Him together and praise Him everlastingly. Amen."
***
(Joinville, Chronicle of the Crusade of St. Lewis, contained in Memoirs of the Crusades, Everyman Edition.)
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| Fathers of the Church: On Purgatory |
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Posted by: Stone - 11-02-2022, 07:54 AM - Forum: Fathers of the Church
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Fathers of the Church: On Purgatory
Taken from here.
![[Image: ?u=https%3A%2F%2Ftse1.mm.bing.net%2Fth%3...ipo=images]](https://external-content.duckduckgo.com/iu/?u=https%3A%2F%2Ftse1.mm.bing.net%2Fth%3Fid%3DOIP.m_4vXm-ZisC5fdLuLtyxQAHaCv%26pid%3DApi&f=1&ipt=0f8fafce144d54f4ebc855300230e91baac8406ac58a53282c6fefd0ccc00ec4&ipo=images)
THE ACTS OF PAUL AND THECLA
“And after the exhibition, Tryphaena again received her [Thecla]. For her daughter Falconilla had died, and said to her in a dream: ‘Mother, you shall have this stranger Thecla in my place, in order that she may pray concerning me, and that I may be transferred to the place of the righteous’” (Acts of Paul and Thecla [A.D. 160]).
ABERCIUS
“The citizen of a prominent city, I erected this while I lived, that I might have a resting place for my body. Abercius is my name, a disciple of the chaste Shepherd who feeds his sheep on the mountains and in the fields, who has great eyes surveying everywhere, who taught me the faithful writings of life. Standing by, I, Abercius, ordered this to be inscribed: Truly, I was in my seventy-second year. May everyone who is in accord with this and who understands it pray for Abercius” (Epitaph of Abercius [A.D. 190]).
THE MARTYRDOM OF PERPETUA AND FELICITY
“[T]hat very night, this was shown to me in a vision: I [Perpetua] saw Dinocrates going out from a gloomy place, where also there were several others, and he was parched and very thirsty, with a filthy countenance and pallid color, and the wound on his face which he had when he died. This Dinocrates had been my brother after the flesh, seven years of age, who died miserably with disease. . . . For him I had made my prayer, and between him and me there was a large interval, so that neither of us could approach to the other . . . and [I] knew that my brother was in suffering. But I trusted that my prayer would bring help to his suffering; and I prayed for him every day until we passed over into the prison of the camp, for we were to fight in the camp-show. Then . . . I made my prayer for my brother day and night, groaning and weeping that he might be granted to me. Then, on the day on which we remained in fetters, this was shown to me: I saw that the place which I had formerly observed to be in gloom was now bright; and Dinocrates, with a clean body well clad, was finding refreshment. . . . [And] he went away from the water to play joyously, after the manner of children, and I awoke. Then I understood that he was translated from the place of punishment” (The Martyrdom of Perpetua and Felicity 2:3–4 [A.D. 202]).
TERTULLIAN
“We offer sacrifices for the dead on their birthday anniversaries [the date of death—birth into eternal life]” (The Crown 3:3 [A.D. 211]).
“A woman, after the death of her husband . . . prays for his soul and asks that he may, while waiting, find rest; and that he may share in the first resurrection. And each year, on the anniversary of his death, she offers the sacrifice” (Monogamy 10:1–2 [A.D. 216]).
CYPRIAN OF CARTHAGE
“The strength of the truly believing remains unshaken; and with those who fear and love God with their whole heart, their integrity continues steady and strong. For to adulterers even a time of repentance is granted by us, and peace [i.e., reconciliation] is given. Yet virginity is not therefore deficient in the Church, nor does the glorious design of continence languish through the sins of others. The Church, crowned with so many virgins, flourishes; and chastity and modesty preserve the tenor of their glory. Nor is the vigor of continence broken down because repentance and pardon are facilitated to the adulterer. It is one thing to stand for pardon, another thing to attain to glory; it is one thing, when cast into prison, not to go out thence until one has paid the uttermost farthing; another thing at once to receive the wages of faith and courage. It is one thing, tortured by long suffering for sins, to be cleansed and long purged by fire; another to have purged all sins by suffering. It is one thing, in fine, to be in suspense till the sentence of God at the day of judgment; another to be at once crowned by the Lord” (Letters 51[55]:20 [A.D. 253]).
CYRIL OF JERUSALEM
“Then we make mention also of those who have already fallen asleep: first, the patriarchs, prophets, apostles, and martyrs, that through their prayers and supplications God would receive our petition; next, we make mention also of the holy fathers and bishops who have already fallen asleep, and, to put it simply, of all among us who have already fallen asleep, for we believe that it will be of very great benefit to the souls of those for whom the petition is carried up, while this holy and most solemn sacrifice is laid out” (Catechetical Lectures 23:5:9 [A.D. 350]).
GREGORY OF NYSSA
“If a man distinguish in himself what is peculiarly human from that which is irrational, and if he be on the watch for a life of greater urbanity for himself, in this present life he will purify himself of any evil contracted, overcoming the irrational by reason. If he has inclined to the irrational pressure of the passions, using for the passions the cooperating hide of things irrational, he may afterward in a quite different manner be very much interested in what is better, when, after his departure out of the body, he gains knowledge of the difference between virtue and vice and finds that he is not able to partake of divinity until he has been purged of the filthy contagion in his soul by the purifying fire” (Sermon on the Dead [A.D. 382]).
JOHN CHRYSOSTOM
“Let us help and commemorate them. If Job’s sons were purified by their father’s sacrifice [Job 1:5], why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them” (Homilies on First Corinthians 41:5 [A.D. 392]).
“Weep for those who die in their wealth and who with all their wealth prepared no consolation for their own souls, who had the power to wash away their sins and did not will to do it. Let us weep for them, let us assist them to the extent of our ability, let us think of some assistance for them, small as it may be, yet let us somehow assist them. But how, and in what way? By praying for them and by entreating others to pray for them, by constantly giving alms to the poor on their behalf. Not in vain was it decreed by the apostles that in the awesome mysteries remembrance should be made of the departed. They knew that here there was much gain for them, much benefit. When the entire people stands with hands uplifted, a priestly assembly, and that awesome sacrificial Victim is laid out, how, when we are calling upon God, should we not succeed in their defense? But this is done for those who have departed in the faith, while even the catechumens are not reckoned as worthy of this consolation, but are deprived of every means of assistance except one. And what is that? We may give alms to the poor on their behalf” (Homilies on Philippians 3:9–10 [A.D. 402]).
AUGUSTINE
“There is an ecclesiastical discipline, as the faithful know, when the names of the martyrs are read aloud in that place at the altar of God, where prayer is not offered for them. Prayer, however, is offered for other dead who are remembered. It is wrong to pray for a martyr, to whose prayers we ought ourselves be commended” (Sermons 159:1 [A.D. 411]).
“But by the prayers of the holy Church, and by the salvific sacrifice, and by the alms which are given for their spirits, there is no doubt that the dead are aided, that the Lord might deal more mercifully with them than their sins would deserve. The whole Church observes this practice which was handed down by the Fathers: that it prays for those who have died in the communion of the Body and Blood of Christ, when they are commemorated in their own place in the sacrifice itself; and the sacrifice is offered also in memory of them, on their behalf. If, then, works of mercy are celebrated for the sake of those who are being remembered, who would hesitate to recommend them, on whose behalf prayers to God are not offered in vain? It is not at all to be doubted that such prayers are of profit to the dead; but for such of them as lived before their death in a way that makes it possible for these things to be useful to them after death” (ibid., 172:2).
“Temporal punishments are suffered by some in this life only, by some after death, by some both here and hereafter, but all of them before that last and strictest judgment. But not all who suffer temporal punishments after death will come to eternal punishments, which are to follow after that judgment” (The City of God 21:13 [A.D. 419]).
“That there should be some fire even after this life is not incredible, and it can be inquired into and either be discovered or left hidden whether some of the faithful may be saved, some more slowly and some more quickly in the greater or lesser degree in which they loved the good things that perish, through a certain purgatorial fire” (Handbook on Faith, Hope, and Charity 18:69 [A.D. 421]).
“The time which interposes between the death of a man and the final resurrection holds souls in hidden retreats, accordingly as each is deserving of rest or of hardship, in view of what it merited when it was living in the flesh. Nor can it be denied that the souls of the dead find relief through the piety of their friends and relatives who are still alive, when the Sacrifice of the Mediator [Mass] is offered for them, or when alms are given in the Church. But these things are of profit to those who, when they were alive, merited that they might afterward be able to be helped by these things. There is a certain manner of living, neither so good that there is no need of these helps after death, nor yet so wicked that these helps are of no avail after death” (ibid., 29:109).
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| Ratzinger is a 'Dangerous Modernist,' Affirms his Doctoral Thesis Assessor |
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Posted by: Stone - 11-02-2022, 07:46 AM - Forum: The Architects of Vatican II
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Ratzinger is a 'Dangerous Modernist,' Affirms his Doctoral Thesis Assessor
TIA | September 26, 2009
For those who insist that Benedict XVI was never a modernist, it seems useful to bring to their attention an article that was recently published by the progressivist weekly The Tablet (September 12, 2009, p. 30). Indeed, as the photocopy below reports, Prof. Michael Schmaus - to whom Fr. Ratzinger submitted his post-doctoral thesis - rejected it as being "dangerously modernist."
It is also worthwhile keeping in mind that Card. Joseph Ratzinger affirmed many times that he never changed the convictions he had when he was young.
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| Audacity of Heresy & Chivalrous Humility |
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Posted by: Stone - 11-02-2022, 07:43 AM - Forum: Resources Online
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Audacity of Heresy & Chivalrous Humility
TIA | September 25, 2017
Some people pretend that Aristotle said: "Anyone who tries to discuss whether it is possible or not to kill his own mother does not deserve arguments but lashes." On this saying I comment with the Italians: “Se non è vero, è ben trovato” [if this is not true, it is well founded] because today's liturgy of the Mass contains almost the same idea.
The Church today teaches us how to act before the pernicious tendency of people who with audacity put aside the will of God and do their own. This word "audacity" reminds us of another much more serious word: heresy.
![[Image: C039_Nicholas.jpg]](https://www.traditioninaction.org/religious/images_A-E/C039_Nicholas.jpg)
St. Nicholas punches the heretic Arius in the Council of Nicaea
One of the meanings of heresy (from the Greek αἵρεσις) is "opinion." It is to abandon the doctrine of the Church and go “further,” as the Apostle says (1 Cor:4:6). Going beyond one’s right, a person declares his opinion as if it were a correct guide of conduct. Heresy is characterized by a position in which one pretends to know more than all the Apostles, Apostolic Fathers, Saints and Doctors of the Church.
Heresy is to go so far as to say "That is the opinion of the Church, but ... this is my opinion, which I prefer." No, Ma´am. No, Sir. When you know the teaching of the Church and you still prefer to go astray from it and follow "your opinion," you become a manifest heretic.
Now, the Church also speaks to us today of a fundamental issue for the Christian, something that distinguishes us from the Pharisees whom the Lord addresses in this Gospel: He speaks of the spirit of the law that surpasses the pharisaical heresy of the letter of the law.
As we heard, Christ was eating in the house of a Pharisee ... In fact, not all Pharisees were bad. Several of them were integrated into the first Christian nucleus: Joseph of Arimathea, Nicodemus and the champion of the faith, St. Paul.
So, the problem with Pharisaism (which Christ denounces here) is the tendency of the Pharisees to manipulate Revelation to accommodate it to their own intentions. St. Paul in today's Epistle gives us the antidote: "Being rooted and grounded in charity you may be able to know Christ's charity which surpasses knowledge, in that you may be filled to the fullness of God."
It is interesting to see how St. Paul, even measuring everything – like the good Pharisee that he was – concludes his address with the words "love surpasses knowledge" as referring to a mystery, and then he moves on to simply talk about "love." But what is love? Love is the correspondence of our spirit to Truth, Beauty and Goodness, because, as St. John says: "God is love." (1 Jn 4: 8)
![[Image: C039_Pharisees.jpg]](https://www.traditioninaction.org/religious/images_A-E/C039_Pharisees.jpg)
The hatred of the Pharisees well-depicted in the film The Passion of Christ
This is the spirit of the Law. The salvation of humanity through love (the true love we have just defined). Canon Law (the compendium of the Law of the Church) establishes the above by the phrase "Salus animarum suprema lex est" (The salvation of souls is the supreme law).
This is why we are gathered here today – because we want to remain Catholic and because we are fighting for the salvation of our souls. Any law that prevents this must be rejected, contradicted, disobeyed and fought. And this should be done not timidly but bravely and publicly. It is what Christ did, who cared little for the Sabbath laws when making His miracles.
As we said, there were also good Pharisees, but the ensemble of the Pharisees was evil and corrupted; they had departed from the will of God and certainly did not walk according to His spirit.
Now then, there is no better way to fight doctrinal corruption, heresy, than by exposing its intrinsic contradictions. From this it follows that, in order to know a man, it is not enough to listen to what he claims to defend, but also what he condemns. In fact, the practice of condemning errors was common in the History of the Church. And this is precisely what Christ does when confronting the Pharisees with their hypocrisy.
The main reason why most heresies have appeared in History is because of that which is called subversion, disorder, confusion. It is not in vain that the Devil is the father of confusion and heresy. He was the first rebel and always tries to subvert the natural order of Creation. That is why we see today that those who were made to obey are commanding, those who must teach cannot do so, the ignorant never remain silent, and the vote of the manipulated fool counts as much as that of the wise. This situation is a total absurdity, where ignorance has the same right as wisdom and social disease is esteemed as highly as health.
A chivalrous way to practice humility
Christ also teaches us how to fight the tendency to vanity on our own: Putting ourselves always in the last place.
In the days of the Roman Empire, what did the early Christians do? They went to the last place, to the desert. It did not occur to those who did not end up in the mouth of the lions to establish a Christian Democratic Party and start a campaign to be elected Emperors. In a subverted world, it is futile to seek titles or honors. We must flee to the desert, to the catacombs, and work from there to preserve the remnant. God raised up His Church from small groups of Christians who escaped from cities, from "civilization."
In the Middle Ages, God raised up great men known as knights to raise up the secular concept of honor to the supernatural ideal of Christian honor, characterized by a love for God and, through Him, for all men. These Christian knights were clothed in the armor of courage and guided by the principle of humility: "Non nobis Domine, non nobis, sed Nomine Tuo da gloriam" [Not to us, O Lord, not to us, but to Thy Name bestow glory].
They used to "put themselves in the last place" in a very unique way. Should someone make a rude offense against them, they would intensify the harm to themselves. For example, when King Alfonso banished El Cid Campeador for a year, he banished himself for four:
![[Image: C039_cid.jpg]](https://www.traditioninaction.org/religious/images_A-E/C039_cid.jpg)
El Cid gave examples of how to shame an unworthy adversary with a noble gesture
Pláceme dijo el buen Cid, Pláceme dijo de grado
Por ser la primera cosa, que mandas en tu reinado.
Por un año me destierras, yo me destierro por cuatro.
[I am pleased, said the good Cid, I am pleased, he said voluntarily;
That this is the first thing that you command in your kingdom.
Since you deport me for one year, I deport myself for four].
("Romance del juramento que tomó el Cid al rey don Alonso," Anonymous)
Then, he fought his enemies in exile and created a Christian kingdom for himself. Then, when he returned to Burgos, he gave that kingdom to the ungrateful King. This is "putting oneself in the last place."
It is also to "turn the other cheek," which doesn´t always mean turning the other cheek literally, but rather seeking the conversion of the enemy by making him discover by a noble gesture his wrong position. This is precisely what St. Paul means when he tells us: "Do not take revenge on your enemy, just throw burning coals on his head" [Rom 12:20], that is, make him feel shame for his actions.
Finally, regarding that counsel of turning the other cheek, if we ever doubt how to respond to an aggression, and we ask ourselves “What would Jesus do in my place?”, it is important to remember that taking a whip, throwing tables and delivering the lashes that Aristotle recommended are among the possibilities.
If someone does not agree, he must show me a place in the Bible where Christ turned the other cheek. When He had the opportunity to do so in front of the servant of Caiaphas, He defended himself and exposed the foolishness of the guard in front of the whole court.
May God give us the grace to be humble, loving Him always above our own desires, and to have the courage to conquer ourselves each day.
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| Pope St. Pius X: Anti-Modernist Oath |
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Posted by: Stone - 11-02-2022, 06:27 AM - Forum: In Defense of Tradition
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To be sworn to by all clergy, pastors, confessors, preachers, religious superiors, and professors in philosophical-theological seminaries.
I . . . . firmly embrace and accept each and every definition that has been set forth and declared by the unerring teaching authority of the Church, especially those principal truths which are directly opposed to the errors of this day. And first of all, I profess that God, the origin and end of all things, can be known with certainty by the natural light of reason from the created world (see Rom. 1:19), that is, from the visible works of creation, as a cause from its effects, and that, therefore, his existence can also be demonstrated: Secondly, I accept and acknowledge the external proofs of revelation, that is, divine acts and especially miracles and prophecies as the surest signs of the divine origin of the Christian religion and I hold that these same proofs are well adapted to the understanding of all eras and all men, even of this time. Thirdly, I believe with equally firm faith that the Church, the guardian and teacher of the revealed word, was personally instituted by the real and historical Christ when he lived among us, and that the Church was built upon Peter, the prince of the apostolic hierarchy, and his successors for the duration of time. Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical’ misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue to develop indefinitely. Fifthly, I hold with certainty and sincerely confess that faith is not a blind sentiment of religion welling up from the depths of the subconscious under the impulse of the heart and the motion of a will trained to morality; but faith is a genuine assent of the intellect to truth received by hearing from an external source. By this assent, because of the authority of the supremely truthful God, we believe to be true that which has been revealed and attested to by a personal God, our creator and lord.
Furthermore, with due reverence, I submit and adhere with my whole heart to the condemnations, declarations, and all the prescripts contained in the encyclical Pascendi and in the decree Lamentabili,especially those concerning what is known as the history of dogmas. I also reject the error of those who say that the faith held by the Church can contradict history, and that Catholic dogmas, in the sense in which they are now understood, are irreconcilable with a more realistic view of the origins of the Christian religion. I also condemn and reject the opinion of those who say that a well-educated Christian assumes a dual personality-that of a believer and at the same time of a historian, as if it were permissible for a historian to hold things that contradict the faith of the believer, or to establish premises which, provided there be no direct denial of dogmas, would lead to the conclusion that dogmas are either false or doubtful. Likewise, I reject that method of judging and interpreting Sacred Scripture which, departing from the tradition of the Church, the analogy of faith, and the norms of the Apostolic See, embraces the misrepresentations of the rationalists and with no prudence or restraint adopts textual criticism as the one and supreme norm. Furthermore, I reject the opinion of those who hold that a professor lecturing or writing on a historico-theological subject should first put aside any preconceived opinion about the supernatural origin of Catholic tradition or about the divine promise of help to preserve all revealed truth forever; and that they should then interpret the writings of each of the Fathers solely by scientific principles, excluding all sacred authority, and with the same liberty of judgment that is common in the investigation of all ordinary historical documents.
Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact-one to be put on a par with the ordinary facts of history-the fact, namely, that a group of men by their own labor, skill, and talent have continued through subsequent ages a school begun by Christ and his apostles. I firmly hold, then, and shall hold to my dying breath the belief of the Fathers in the charism of truth, which certainly is, was, and always will be in the succession of the episcopacy from the apostles. The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.
I promise that I shall keep all these articles faithfully, entirely, and sincerely, and guard them inviolate, in no way deviating from them in teaching or in any way in word or in writing. Thus I promise, this I swear, so help me God. . .
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| Japan and Turkey are testing digital currencies combined with digital ID |
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Posted by: Stone - 11-01-2022, 06:29 PM - Forum: Global News
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Japan and Turkey are testing digital currencies combined with digital ID
Plans to end privacy.
Reclaim the Net | November 1, 2022
The Japan Credit Bureau, in collaboration with fintech company Soft Space and payment card provider Idemia, launched a pilot program to test CBDC acceptance.
The companies said they want to complete the development of JCBDC (JCB Digital Currency) by the end of the year and conduct pilot tests with merchants in Tokyo up to March 2023.
Idemia will provide offline payment options for digital currencies for people without smartphones, including biometric payment cards.
“We at Idemia firmly believe that CBDCs are redefining the very fundamentals of the payment ecosystem,” comments the company’s managing director of APAC financial institutions, Romain Zanolo.
“We’re proud that our ability to innovate has enabled CBDC payments with existing card and POS terminal hardware. Idemia’s, JCB’s, and Soft Space’s joint payment system expertise will usher in worldwide CBDC growth.”
Turkey has a similar project. The government said it was working on a CBDC system that will be integrated with the country’s central bank FAST instant payments service and its digital identity system.
The new phase of the CBDC project, which was announced in September 2021, will involve testing the CBDC’s use in payments and wholesale banking transactions.
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| "A miracle, since it is the work of God, must be ordained to the glory of God." |
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Posted by: Stone - 11-01-2022, 11:43 AM - Forum: Articles by Catholic authors
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Taken from Miracles - True and False by Rev. Gregory O’Connor, O.P, published in the Dominicana, vo1. 13, issue 1, 1928, pp. 31-37 (taken from here).
Quote:A miracle, since it is the work of God, must be ordained to the glory of God.
It would be contradictory to the divine wisdom and goodness to permit any created agent to perform a true miracle which would tend to confirm error or immorality. The extraordinary event is to be considered miraculous only when it confirms revealed truth and moral practice.
Hence, we must remember that the Eucharistic "miracles" related to the Novus Ordo Mass can only be considered in fact to be false, as it would be 'contradictory to the Divine Wisdom' to seemingly confirm the errors of an schismatic Rite of Mass.
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| Pope St. Pius V: De Defectibus - On Defects That May Occur In The Celebration Of Mass |
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Posted by: Stone - 11-01-2022, 11:09 AM - Forum: Papal Documents and Bulls
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De Defectibus
On Defects That May Occur In The Celebration Of Mass
Pope St. Pius V - 1570
I - Defects of the Missing
1. The priest who is to celebrate Mass should take every precaution to make sure that none of the things required for celebrating the Sacrament of the Eucharist is missing. A defect may occur with regard to the matter to be consecrated, with regard to the form to be observed and with regard to the consecrating minister. There is no Sacrament if any of these is missing: the proper matter, the form, including the intention, and the priestly ordination of the celebrant. If these things are present, the Sacrament is valid, no matter what else is lacking. There are other defects, however, which may involve sin or scandal, even if they do not impair the validity of the Sacrament.
II - Defects of the matter
2. Defects on the part of the matter may arise from some lack in the materials required. What is required is this: bread made from wheat flour, wine from grapes, and the presence of these materials before the priest at the time of the Consecration.
III - Defect of bread
3. If the bread is not made of wheat flour, or if so much other grain is mixed with the wheat that it is no longer wheat bread, or if it is adulterated in some other way, there is no Sacrament.
4. If the bread has been made with rose-water or some other distillation, the validity of the Sacrament is doubtful.
5. If the bread has begun to mold, but it is not corrupt, or if it is not unleavened according to the custom of the Latin Church, the Sacrament is valid but the celebrant is guilty of grave sin.
6. If the celebrant notices before the Consecration that the host is corrupt or that it is not made of wheat flour, he is to replace that host with another, make the offering at least mentally and continue from where he left off.
7. If he notices this after the Consecration, or even after having consumed the host, he is to put out another host, make the offering as above and begin from the Consecration, namely from the words Qui pridie quam pateretur. If he has not consumed the first host, he is to consume it after taking the Body and the Blood, or else reserve it somewhere with reverence. If he has already consumed the first host, he is nevertheless to consume the one that he has consecrated, because the precept of completing the Sacrament is more important than the precept of fasting before Communion.
8. If this should happen after the Blood has been consumed, not only should new bread be brought, but also wine with water. The priest should first make the offering, as above, then consecrate, beginning with the words Qui pridie. Then he should immediately receive under both species and continue the Mass, so that the Sacrament will not remain incomplete and so that due order will be observed.
9. If the consecrated host disappears, either by some accident such as a gust of wind or by some animal's taking it, and it cannot be found, then another is to be consecrated, beginning from the Qui pridie quam pateretur, having first been offered as above.
10. In the cases referred to in paragraphs 5-9 above, the elevation of the Sacrament is to be omitted, and everything is to be done so as to avoid, as far as possible, any scandal or wonderment on the part of the faithful.
IV - Defect of wine
11. If the wine has become mere vinegar, or is completely bad, or if it has been made from sour or unripe grapes, or if so much water has been mixed with it that the wine is adulterated, there is no Sacrament.
12. If the wine has begun to turn to vinegar or to become corrupt, or if it is souring, or if it is unfermented, being made from newly pressed grapes, or if it has not been mixed with water, or if it has been mixed with rose-water or some other distillation, the Sacrament is valid, but the celebrant is guilty of grave sin.
13. If the celebrant notices before the consecration of the Blood, even if the Body has already been consecrated, that there is no wine in the chalice, or no water, or neither wine nor water, he should immediately put in wine and water, make the offering as above and consecrate, beginning with the words Simili modo, etc.
14. If after the words of the Consecration he notices that there was no wine in the chalice, but only water, he is to pour the water into some vessel, put wine and water into the chalice and consecrate, starting again from the words Simili modo, etc.
15. If he notices this after consuming the Body, or after drinking the water in question, he is to set out another host to be consecrated, together with wine and water in the chalice, offer both, consecrate them and consume them, even though he is not fasting.
16. In the cases referred to in paragraphs 13-15 above, the elevation of the Sacrament is to be omitted, and everything is to be done so as to avoid, as far as possible, any scandal or wonderment on the part of the faithful.
17. If he finds out, before or after the Consecration, that the wine is completely vinegar or otherwise corrupt, he is to follow the same procedure as above, as if he were to find that no wine had been put into the chalice, or that only water had been put in.
18. If the celebrant remembers before the consecration of the chalice that there was no water added, he is to put some in at once and say the words of the Consecration. If he remembers this after the consecration of the chalice, he is not to add any water, because the water is not necessary to the Sacrament.
19. If a defect either of bread or of wine is discovered before the consecration of the Body, and the material needed cannot be obtained in any way, the priest should not continue any further. If after the consecration of the Body, or even of the wine, a defect in either species is discovered, and the material needed cannot be obtained in any way, then the priest should continue and complete the Mass if the defective material has already been consecrated, omitting the words and signs that pertain to the defective species. But if the material needed can be obtained with some little delay, he should wait, in order that the Sacrament may not remain incomplete.
V - Defects of the form
20. Defects on the part of the form may arise if anything is missing from the complete wording required for the act of consecrating. Now the words of the Consecration, which are the form of this Sacrament, are: Hoc est enim Corpus meum, and Hic est enim Calix Sanguinis mei, novi et aeterni testamenti: mysterium fidei: qui pro vobis et pro multis effundetur in remissionem peccatorum. If the priest were to shorten or change the form of the consecration of the Body and the Blood, so that in the change of wording the words did not mean the same thing, he would not be achieving a valid Sacrament. If, on the other hand, he were to add or take away anything which did not change the meaning, the Sacrament would be valid, but he would be committing a grave sin.
21. If the celebrant does not remember having said the usual words in the Consecration, he should not for that reason be worried. If, however, he is sure that he omitted something necessary to the Sacrament, that is, the form of the Consecration or a part of it, he is to repeat the formula and continue from there. If he thinks it is very likely that he omitted something essential, he is to repeat the formula conditionally, though the condition need not be expressed. But if what he omitted is not necessary to the Sacrament, he is not to repeat anything; he should simply continue the Mass.
VI - Defects of the minister
22. Defects on the part of the minister may arise with regard to the things required in him. These are: first of all the intention, then the disposition of soul, the bodily disposition, the disposition of vestments, the disposition in the rite itself with regard to the things that may occur in it.
VII - Defect of intention
23. The intention of consecrating is required. Therefore there is no consecration in the following cases: when a priest does not intend to consecrate but only to make a pretense; when some hosts remain on the altar forgotten by the priest, or when some part of the wine or some host is hidden, since the priest intends to consecrate only what is on the corporal; when a priest has eleven hosts before him and intends to consecrate only ten, without determining which ten he means to consecrate. On the other hand, if he thinks there are ten, but intends to consecrate all that he has before him, then all will be consecrated. For that reason every priest should always have such an intention, namely the intention of consecrating all the hosts that have been Placed on the corporal before him for consecration.
24. If the priest thinks that he is holding one host but discovers after the Consecration that there were two hosts stuck together, he is to consume both when the time comes. If after receiving the Body and Blood, or even after the ablution, he finds other consecrated pieces, large or small, he is to consume them, because they belong to the same sacrifice.
25. If, however, a whole consecrated host is left, he is to put it into the tabernacle with the others that are there; if this cannot be done, he is to consume it.
26. It may be that the intention is not actual at the time of the Consecration because the priest lets his mind wander, yet is still virtual, since he has come to the altar intending to do what the Church does. In this case the Sacrament is valid. A priest should be careful, however, to make his intention actual also.
VIII - Defects of the disposition of soul
27. If a priest celebrates Mass in a state of mortal sin or under some ecclesiastical penalty, he does celebrate a valid Sacrament, but he sins most grievously.
IX - Defects of the disposition of body
28. If a priest has not been fasting for at least one hour before Communion, he may not celebrate. The drinking of water, however, does not break the fast.
29. The sick, even though they are not bed-ridden, may take non-alcoholic liquids as well as true and proper medicine, whether liquid or solid, before the celebration of Mass, without any time limit.
30. Priests who can do so are earnestly invited to observe the ancient and venerable form of the Eucharistic fast before Mass.
X - Defects occurring in the celebration of the rite itself
31. Defects may occur also in the performance of the rite itself, if any of the required elements is lacking, as in the following cases: if the Mass is celebrated in a place that is not sacred, or not lawfully approved, or on an altar not consecrated, or not covered with three cloths; if there are no wax candles; if it is not the proper time for celebrating Mass, which is from one hour before dawn until one hour after noon under ordinary circumstances, unless some other time is established or permitted for certain Masses; if the priest fails to wear some one of the priestly vestments; if the priestly vestments and the altar cloths have not been blessed; if there is no cleric present nor any other man or boy serving the Mass; if there is not a chalice, with a cup of gold, or of silver with the inside gold-plated; if the paten is not gold-plated; if both chalice and paten are not consecrated by a bishop; if the corporal is not clean (and the corporal should be of linen, not decorated in the middle with silk or gold; and both corporal and pall should be blessed); if the priest celebrates Mass with his head covered, without a dispensation to do so; if there is no missal present, even though the priest may know by heart the Mass he intends to say.
32. If, while the priest is celebrating Mass, the church is violated before he has reached the Canon, the Mass is to be discontinued; if after the Canon, it is not to be discontinued. If there is fear of an attack by enemies, or of a flood or of the collapse of the building where the Mass is being celebrated, the Mass is to be discontinued if it is before the Consecration; if this fear arises after the Consecration, however, the priest may omit everything else and go on at once to the reception of the Sacrament.
33. If before the Consecration the priest becomes seriously ill, or faints, or dies, the Mass is discontinued. If this happens after the consecration of the Body only and before the consecration of the Blood, or after both have been consecrated, the Mass is to be completed by another priest from the place where the first priest stopped, and in case of necessity even by a priest who is not fasting. If the first priest has not died but has become ill and is still able to receive Communion, and there is no other consecrated host at hand, the priest who is completing the Mass should divide the host, give one part to the sick priest and consume the other part himself. If the priest has died after half-saying the formula for the consecration of the Body, then there is no Consecration and no need for another priest to complete the Mass. If, on the other hand, the priest has died after half- saying the formula for the consecration of the Blood, then another priest is to complete the Mass, repeating the whole formula over the same chalice from the words Simili modo, postquam cenatum est; or he may say the whole formula over another chalice which has been prepared, and consume the first priest's host and the Blood consecrated by himself, and then the chalice which was left half-consecrated.
34. If anyone fails to consume the whole Sacrament aside from cases of necessity of this kind, he is guilty of very grave sin.
35. If before the Consecration a fly or spider or anything else falls into the chalice, the priest is to pour out the wine in a suitable place, put other wine into the chalice, add a little water, offer it, as above, and continue the Mass. If after the Consecration a fly or something of the kind falls into the chalice, he is to take it out, wash it with wine, burn it after the Mass is over, and throw the ashes and the wine which was used for washing into the sacrarium.
36. If something poisonous falls into the chalice after the Consecration, or something that would cause vomiting, the consecrated wine is to be poured into another chalice, with water added until the chalice is full, so that the species of wine will be dissolved; and this water is to be poured out into the sacrarium. Other wine, together with water, is to be brought and consecrated.
37. If anything poisonous touches the consecrated host, the priest is to consecrate another and consume it in the way that has been explained, while the first host is to be put into a chalice full of water and disposed of as was explained regarding the Blood in paragraph 36 above.
38. If the particle of the host remains in the chalice when he consumes the Blood, he is to bring it to the edge of the cup with his finger and consume it before the purification, or else he is to pour water in and consume it with the water.
39. If before the Consecration the host is found to be broken, it is to be consecrated anyway, unless the people can see plainly that it is broken. But if there may be scandal for the people, another host is to be taken and offered. If the broken host has already been offered, the priest is to consume it after the ablution. If the host is seen to be broken before the offerings however, another complete host is to be taken, if this can be done without scandal and without a long delay.
40. If the consecrated host falls into the chalice, nothing is to be repeated on that account, but the priest is to continue the Mass, performing the ceremonies and making the usual signs of the Cross with the part of the host that is not moistened with the Blood, if he can conveniently do so. But if the entire host has become wet, he is not to take it out; he is to say everything as usual, omitting the signs of the Cross that pertain to the host alone, and he is to consume the Body and the Blood together, signing himself with the chalice and saying: Corpus et Sanguis Domini nostri, etc.
41. If the Blood freezes in the chalice in winter time, the chalice should be wrapped in cloths that have been warmed. If this is not enough, it should be placed in boiling water near the altar until the Blood melts, but care should be taken that none of the water gets into the chalice.
42. If any of the Blood of Christ falls, if it is only a drop or so, nothing need be done except to pour a little water over the spilled drops and dry it afterwards with a purificator. If more has been spilled, the corporal or the altar cloth or other place is to be washed in the best way possible, and the water is then to be poured into the sacrarium.
43. If, however, all the Blood is spilled after the Consecration, the little that remains is to be consumed, and the procedure described above is to be followed with the rest which has been spilled. But if none at all remains, the priest is to put wine and water into the chalice again and consecrate from the words Simili modo, postquam cenatum est, etc., after first making an offering of the chalice, as above.
44. If anyone vomits the Eucharist, the vomit is to be gathered up and disposed of in some decent place.
45. If a consecrated host or any particle of it falls to the ground or floor, it is to be taken up reverently, a little water is to be poured over the place where it fell, and the place is to be dried with a purificator. If it falls on clothing, the clothing need not be washed. If it falls on a woman's clothing, the woman herself is to take the particle and consume it.
46. Defects may occur in the celebration of the rite itself also if the priest does not know the rites and ceremonies to be observed, all of which have been fully described in the above rubrics.
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| SSPX adopts the Conciliar Conditions for Indulgences for the Poor Souls |
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Posted by: Stone - 11-01-2022, 10:02 AM - Forum: The New-Conciliar SSPX
- No Replies
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SSPX adopts the Conciliar Conditions for Indulgences for the Poor Souls
To begin with, the EWTN website lists the Novus Ordo version of the Conditions for a Plenary Indulgence:
Quote:Norm of Confession for Gaining a Plenary Indulgence
Apostolic Penitentiary
The following was received by EWTN in response to a question directed to the Apostolic Penitentiary, the Roman dicastery responsible for the administration of Indulgences. The question asked was whether the norm enunciated in the Jubilee document Gift of the Indulgence, which allowed about 20 days before or after doing an indulgenced work to make one's confession, applied only to the Jubilee Year or continues in force. The traditional norm, still cited by many Catholic sources, is 8 days before or after (counting the day of the work).
As the response notes, the norm of about 20 days was given under "General remarks on indulgences" in Gift, and so remains in effect.[/b] Remaining in effect also, therefore, would be the entirety of the "General remarks" in Gift, as a reflection of the mind of the Holy See.
Official Response
APOSTOLIC PENITENTIARY
Prot. N. 39/05/I
APOSTOLIC PENITENTIARY to a doubt proposed on 16 February 2005, by the beloved in Christ Fr. (sic.) Colin B. Donovan, STL: <<regarding the force of the norm in "Gift of the Indulgence" which provided that sacramental Confession could be made "about 20 days" before or after the indulgenced work. Did this norm apply only to the Indulgences granted during the Great Jubilee or does it apply in perpetuity, so that even today a plenary indulgence may be gained based on a confession made within "about 20 days before or after the indulgenced work" >>, it is responded: Negative as far as the first part, Affirmative as far as the second (for this was not written under "Specific Aspects of the Jubilee Year", but in "General remarks on indulgences").
Given in Rome, from the offices of the Apostolic Penitentiary, 18 February 2005.
IOANNES FRANCISCUS GIROTTI, O.F.M. Conv.
Regent
Ioannes Maria Gervais
Assisting in Studies
[unofficial translation]
The new Conciliar-SSPX's main website lists the same condition of the extended 20 days - from the traditional 8 days - of Confession and Communion before or after the indulgenced act.
This is also seen in this past Sunday's (October 30, 2022) St. Mary's Kansas Sunday Bulletin:
Apparently the SSPX Canadian website hasn't caught up with the rest of the SSPX - it still lists the traditional 8 days:
How unfortunate to see yet another example of the SSPX turning embracing the Novus Ordo. And yet another reason for the (True) Resistance to the new direction of the SSPX.
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| Fathers of the Church: Private Revelation |
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Posted by: Stone - 11-01-2022, 07:39 AM - Forum: Fathers of the Church
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Fathers of the Church: Private Revelation
Taken from here
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HERMAS
“The vision which I saw, my brethren, was of the following nature . . . [An] old woman approached, accompanied by six young men . . . [And] she said to me . . . ‘Lo! do you not see opposite to you a great tower, built upon the waters, of splendid square stones?’ For the tower was built square by the six young men who had come with her. But myriads of men were carrying stones to it, some dragging them from the depths, others removing them from the land, and they handed them to these six young men. . . . [And the woman said:] ‘The tower which you see building is myself, the Church . . . the tower is built upon the waters . . . because your life has been and will be “saved through water” [1 Pet. 3:20–21] . . . the six young men . . . are the holy angels of God . . . the other persons who are engaged in carrying the stones . . . also are holy angels of the Lord . . . [And] when the tower is finished and built, then comes the end’” (The Shepherd 1:3:1–8 [A.D. 80]).
THE MARTYRDOM OF POLYCARP
“While he [Polycarp] was thus at his prayers, three days before his arrest, he had a vision in which he saw flames reducing his pillow to ashes; whereupon he turned to his companions and said, ‘I must be going to be burnt alive.’ . . . [After his arrest, the crowd called] loud demands for the Asiarch Philip to let loose a lion at Polycarp. However, he told them that the rules would not allow him to do so, since he had already declared the beast-fighting closed; whereupon they decided to set up a unanimous outcry that he should have Polycarp burnt alive” (Martyrdom of Polycarp 5, 12 [A.D. 155]).
“Polycarp was . . . bishop of the Catholic Church at Smyrna, and a teacher in our own day who combined both apostle and prophet in his own person. For indeed, every word that ever fell from his lips either has had or will have its fulfillment” (ibid., 16).
JUSTIN MARTYR
“For the prophetical gifts remain with us [Christians], even to the present time. And hence you [Jews] ought to understand that [the gifts] formerly among your nation have been transferred to us” (Dialogue with Trypho the Jew 82 [A.D. 155]).
IRENAEUS
“In like manner we do also hear many brethren in the Church who possess prophetic gifts and who through the Spirit speak all kinds of languages and who bring to light for the general benefit the hidden things of men, and declare the mysteries of God” (Against Heresies 5:6:1 [A.D. 189]).
PIONIUS
“I, Pionius, have made a fresh transcript of [The Martyrdom of Polycarp]. I found them after Polycarp the Blessed had revealed their whereabouts in a vision, as I will explain hereafter. Time had reduced them almost to tatters, but I gathered them carefully together in the hope that the Lord Jesus may likewise gather myself amongst his elect into his heavenly kingdom. To him, with the Father and the Holy Spirit, be glory forever and ever. Amen” (Martyrdom of Polycarp, copyist note 2 [A.D. 250]).
CONSTANTINE THE GREAT
“And while he [the Emperor Constantine] was praying with fervent entreaty, a most marvelous sign appeared to him from heaven, the account of which it might have been hard to believe had it been related by any other person. But since the victorious emperor himself long afterwards declared it to the writer of this history [Eusebius], when he was honored with his acquaintance and society, and confirmed his statement by an oath, who could hesitate to accredit the relation, especially since the testimony of after-time has established its truth? He said that about noon, when the day was already beginning to decline, he saw with his own eyes a trophy of a cross of light in the heavens, above the sun, and bearing the inscription, ‘Conquer By This.’ At this sight he was struck with amazement, and his whole army also, which followed him on this expedition, and witnessed the miracle. He said [to me], moreover, that he doubted within himself what the import of this apparition could be. And while he continued to ponder and reason on its meaning, night suddenly came on; then in his sleep the Christ of God appeared to him with the same sign which he had seen in the heavens, and commanded him to make a likeness of that sign which he had seen in the heavens, and to use it as a safeguard in all engagements with his enemies. . . . eing struck with amazement at the extraordinary vision, and resolving to worship no other God save him who had appeared to him, he sent for those who were acquainted with the mysteries of [God’s] doctrines and inquired who that God was and what was intended by the sign of the vision he had seen” (Eusebius, Life of Constantine 1:28–32 [A.D. 337]).
[b]ANTHONY OF EGYPT
“[Anthony told his monks:] When, therefore, they [demons] come by night to you and wish to tell the future, or say ‘We are the angels,’ give no heed, for they lie. . . . But if they shamelessly stand their ground, capering, and change their forms of appearance, fear them not, nor shrink, nor heed them as though they were good spirits. For the presence either of the good or evil by the help of God can easily be distinguished. The vision of the holy ones is not fraught with distraction: ‘For they will not strive, nor cry, nor shall anyone hear their voice’ [Matt 12:19; cf. Is. 42:2]. But it comes quietly and gently that an immediate joy, gladness, and courage arise in the soul. For the Lord who is our joy is with them, and the power of God the Father” (Ambrose, Life of St. Anthony 35 [A.D. 359]).
AUGUSTINE
“For even now miracles are wrought in the name of Christ, whether by his sacraments or by the prayers or relics of his saints . . . The miracle which was wrought at Milan when I was there . . . [and when people] had gathered to the bodies of the martyrs Protasius and Gervasius, which had long lain concealed and unknown but were now made known to the bishop Ambrose in a dream and discovered by him” (City of God 22:8 [A.D. 419]).
“[T]he martyrs, by the very benefits which are given to them that pray, indicate that they take an interest in the affairs of men . . . For not only by effects of benefits, but in the very beholding of men, it is certain that the confessor Felix . . . appeared when the barbarians were attacking Nola, as we have heard not by uncertain rumors but by sure witness” (ibid., 19).
“A certain man by [the] name Curma [was in a coma] . . . Yet he was seeing many things as in a dream; when at last after a great many days he woke up, he told that he had seen. . . . [He also saw] Hippo, where he was seemingly baptized by me . . . After much that he saw, he narrated how he had, moreover, been led into paradise and how it was there said to him, when he was dismissed to return to his own family, ‘Go, be baptized if you want to be in this place of the blessed.’ Thereupon being admonished to be baptized by me, he said it was done already. He who was talking with him replied, ‘Go, be truly baptized, for you only saw that in a vision.’ After this he recovered, went his way to Hippo. . . . He was baptized [and] at the close of the holy days [of Easter] returned to his own place . . . Why should we not believe these to be angelic operations through the dispensation of the providence of God?” (The Care to be Had for the Dead 15 [A.D. 421]).
SOZOMEN
“Gregory of Nazianz presided over those who maintain the consubstantiality of the Holy Trinity, and assembled them together in a little dwelling, which had been altered into the form of a house of prayer, by those who held the same opinions and had a like form of worship. It subsequently became one of the most conspicuous in the city, and is so now, not only for the beauty and number of its structures, but also for the advantages accruing to it from the visible manifestations of God. For the power of God was there manifested, and was helpful both in waking visions and in dreams, often for the relief of many diseases and for those afflicted by some sudden transmutation in their affairs. The power was accredited to Mary, the Mother of God, the holy Virgin, for she does manifest herself in this way” (Church History 7:5 [A.D. 444]).
PATRICK OF IRELAND
“And there truly [in Ireland] one night I heard in my sleep a voice saying to me, ‘You fast well; soon you will go to your fatherland.’ And again, after I very short time, I heard the heavenly voice saying to me, ‘Lo, your ship is ready.’ And it was not near at hand, but was distant, perhaps two hundred miles. And I had never been there, nor did I know any person living there. And thereupon I shortly took flight and left the man with whom I had been for six years. And I came in the strength of God, who prospered my way for good; and I met with nothing to alarm me until I reached that ship” (Confession of St. Patrick 17 [A.D. 452]).
“And once more, after a few years, I was in Britain with my family. . . . And there indeed I saw in a vision of the night a man whose name was Victoricus coming as it were from Ireland with countless letters. He gave me one of them, and I read the beginning of the letter, which was entitled ‘The Voice of the Irish.’ And while I was reading aloud the beginning of the letter, I thought that at that very moment I heard the voices of those who dwelt beside the Wood of Foclut [in Ireland], which is nigh unto the Western Sea. And thus they cried, as with one mouth, ‘We beseech you, holy youth, to come and walk once more among us!’” (ibid., 23).
“Let those who will, laugh and mock. I shall not be silent nor conceal the signs and wonders which were shown to me by the Lord many years before they came to pass, since he knows all things even before the world’s beginnings” (ibid., 45).
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