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  Audiobook: Purgatory By Rev. François Xavier Schouppe (1824 - 1904) S.J.
Posted by: Stone - 04-16-2021, 06:45 AM - Forum: Resources Online - No Replies

Purgatory 
by Rev. François Xavier Schouppe (1824 - 1904) S.J. - Part 1 of 2




Purgatory 
by Rev. François Xavier Schouppe (1824 - 1904) S.J. - Part 2 of 2

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  Vatican to host conference w/ COVID jab developers, Big Tech leaders, Fauci and Chelsea Clinton
Posted by: Stone - 04-16-2021, 06:16 AM - Forum: Pope Francis - No Replies

Vatican to host conference featuring COVID jab developers, Big Tech leaders, Fauci and Chelsea Clinton
Vaccine developers, Mormon elders, pro-abortion Chelsea Clinton, population control advocate Jane Goodall, a New Age activist, a prominent UK Muslim scholar, and a pro-abortion American actress known for posing nude, are all speakers at an upcoming Vatican conference on ‘health.’ There are only two Catholic clergy listed amongst the 114 speakers.

[Image: vatconf154ai_810_500_75_s_c1.jpg]


VATICAN CITY, April 15, 2021 (LifeSiteNews) – The Vatican has announced its fifth International Health Conference on “Exploring the Mind, Body & Soul,” and will host scores of globalist and abortion-promoting speakers such as Chelsea Clinton, the CEOs of abortion-tainted vaccine companies Pfizer and Moderna, the director of the U.S. National Institutes of Health, and Dr. Anthony Fauci. 

The conference, entitled “Exploring the Mind, Body & Soul. How Innovation and Novel Delivery Systems Improve Human Health,” is due to take place May 6 through 8. 

An incredible 114 speakers are set to appear at the event, which is hosted by the Pontifical Council for Culture, the Cura Foundation, the Science and Faith Foundation (STOQ), and Stem For Life (SFLF).

The speakers include prominent and diverse names such as the CEOs of Pfizer and Moderna, the former of which produces abortion pills; the Director of the National Institute of Health (NIH) Francis Collins, who advocates using fetal tissue in research projects; the head of Google Health, David Feinberg; and Dr. Anthony Fauci from the U.S. National Institute of Allergy and Infectious Diseases, whose advice to government officials played a major role in shutting down American churches last year. 

NIH director Francis Collins has a long history of anti-life policies, and has previously acclaimed the “scientific benefits” which come from fetal tissue research, claiming that such work could be conducted “with an ethical framework.” 

He is joined at the Vatican conference by Salesforce CEO, Marc Benioff, who has firmly aligned himself with the globalist, liberal elite, by banning emails from Republicans and the Trump campaign in the wake of the January 6 Capitol protests, as well as prohibiting all clients from even questioning the 2020 U.S. election. Benioff has a history of promoting LGBT issues, and is described by Time as “one of the most outspoken executives,” for LGBT affairs.

Also speaking at the conference will be United Nations representative and conservationist Jane Goodall, who supports population control; new age activist Deepak Chopra; rock guitarist Joe Perry; Mormon Elder William K. Jackson; executive chair of the British Board of Scholars and Imams, Shaykh Dr. Asim Yusuf; pro-abortion model Cindy Crawford; and disgraced ex-prefect of the Secretariat for Communication, Monsignor Dario Viganò.

Numerous other medical professionals, representatives of U.S. federal agencies, university lecturers, high-ranking company officials, and musicians also form the number of speakers. There are only two Catholic clergy listed amongst the 114 speakers. 

Taking place within Vatican City, the event is being promoted with the social media messaging of “#UniteToPrevent and #UniteToCure.”

The image promoting the conference (featured at the top of this article) appears to be based on Michelangelo’s famous depiction of the Creation of Adam. In the new image two hands reach towards each other, with both hands covered by disposable gloves. 

Indeed, the logo for the conference is a circle of people linking hands, colored in the tones of the LGBT rainbow flag, and positioned next to the crossed keys and Papal tiara of the Pontiff.

The event is hosted by Cardinal Gianfranco Ravasi, the president of the Pontifical Council for Culture, along with the General Secretary of the STOQ Monsignor Tomasz Trafny, and Robin L. Smith, who is the founder, president and chairman of Cura Foundation and Stem for Life, and vice-president and director of STOQ. 

However, the trio will not be moderating the event, as this role will fall to ten “world-renowned journalists,” such as the executive VP of Forbes Moira Forbes,, Katie Couric, and journalists from major left-wing media corporations such as CBS, CNN, MSNBC, and the Wall Street Journal. 


Will Vatican conference ignore God?

Perhaps as a sign of the Vatican’s recent declaration of financial difficulties, the conference is supported by numerous large organizations such as Sanford Health, Akkad Holdings, John Templeton Foundation, vaccine company Moderna, and the Church of Jesus Christ of Latter Day Saints.

The first stated aim of the conference is to foster “open dialogue” and to nurture “an interdisciplinary approach to tackle major health care challenges around the globe.”

Another goal is to “Examine the mind, body and soul interaction and discuss what it means to be human, and how transformative medical technologies are raising new challenges around human enhancement and the interpretation of the mind, body and soul.”

Given the minute presence of Catholic clergy at the conference, and the moderation by secular journalists, it remains to be seen whether this goal will reference to Catholic teaching on the relation between man and God, and whether it will ignore Catholic theological and philosophical thought regarding the soul. 

Pope Francis’s recent environmental encyclical Laudato Si, is a guiding theme of the three-day conference. 

Quoting from the document, the conference aims to “facilitate a conversation…‘about how we are shaping the future of our planet (...) which includes everyone, since the environmental challenge we are undergoing, and its human roots, concern and affect us all’.”

In the ten goals listed for the upcoming 2021 conference, the Pontifical Council for Culture made no reference to God or the Catholic Church. 

As part of the conference, a smaller roundtable event will also take place, entitled “Bridging Science and Faith,” and is directed at the “relationship of religion and spirituality to health and wellbeing, including the relationship between mind, body and soul.”


Fauci to deliver conference’s opening address

The opening day of the conference will be headed by an intervention from Dr. Anthony Fauci, the director of the National Institute of Allergy and Infectious Diseases and President Joe Biden’s chief health advisor, who recently assured the World Health Organization of the Biden regime’s commitment to funding abortion, and last year suggested that sex with strangers was safer than receiving Holy Communion during COVID times. 

Fauci has spent more than a year stoking fear in the American public over the Wuhan coronavirus, despite it only having an infection fatality rate of 0.15%, and able to be effectively treated using Ivermectin, Hydroxychloroquine, vitamin D, and zinc.

Topics for the conference range from “Are We What We Eat?” and “Human Enhancement,” to “Living Healthily to 120 and Beyond” and “Sustainable Health Care: Protecting Our Environment.”

Only six of the topics are remotely connected to religion, and deal with themes such as “Religious Dietary Practices and Health” and “How Do You Define the Soul?”

The conference will also address issues related to the current domination of global affairs by governmental responses to COVID-19.

Aided by the presence of the CEOs of both Pfizer and Moderna, whose abortion-tainted vaccines are increasingly followed by deaths and serious injuries in the thousands, the conference will discuss the “revolutionising” of cell therapy, as well as “Comprehensive COVID-19 Solutions” and “A New Generation of Vaccines.”

Pope Francis will close the event by giving the participants a private, virtual “audience.”

With the first such conference taking place back in 2011, previous events have seen individuals such as pro-LGBT pop star Katy Perry addressing attendees on the subject of transcendental meditation.

This year’s iteration of the event has the largest number of speakers by far, and with its advertised line up of speakers and topics, looks set to continue the irreligious and anti-Catholic themes of previous conferences. 


‘Another body blow to the Church’s prophetic witness against the abominable crime of murdering pre-born babies’

Already, faithful Catholics have taken to social media to express their consternation at the conference. Commenting on the manipulated image of the Creation of Adam, U.K. commentator Deacon Nick Donnelly, wrote: “The Vatican’s pastiche of Michelangelo’s Creation of Adam exposes their promotion of ‘a pseudo-messianism by which man glorifies himself in place of God’ (CCC 675).” 

In a comment provided to LifeSiteNews, Deacon Donnelly said that Pope Francis’s condemnations of abortion are undermined by the choice of speakers due to appear at the event. 

Quote:There is a strange disjunction between Pope Francis’ words about abortion and his actions.  While Pope Francis has issued some very strong statements condemning abortion these have been gravely undermined by his actions.

In 2016 he publicly praised Emma Bonino who boasts about facilitating 10,000 illegal abortions and who spearheaded the legalisation of abortion in Italy.

In 2018 he gave a major papal honor to the Dutch militant abortion activist Lilianne Ploumen, six months after she led a campaign to raise $300 million to fund abortions around the world. 

In 2020 the world’s media trumpeted the pope accepting the use of cell lines in COVID vaccines that originate from aborted babies. 

Now he’s welcoming to the Vatican, Chelsea Clinton, the vice-president of the Clinton Foundation that has deep ties with industrial scale abortionists Planned Parenthood, and the CEO’s of Moderna and Pfizer, experimenters on aborted babies.

The inclusion of prominent abortion advocates such as Chelsea Clinton as speakers at the Vatican’s Conference is another body blow to the Church’s prophetic witness against the abominable crime of murdering pre-born babies. 

In the case of abortion, actions really do speak louder than words.

Similar concerns were expressed by Restoring the Faith Media, who noted how “The COVID Religion appears to have eclipsed the Catholic Faith in Rome. Complete with its own liturgy (socialist distancing), sacramentals (masks, hand sanitizer), and even its own sacraments (unless you inject this tainted serum, you have no life in you), the overt mockery of the faithful is on full display.”

A representative of Restoring the Faith commented to LifeSite: “Rather than correcting course, officials in the Eternal City appear to be accelerating towards that Great Apostasy Our Lady warned us would someday be upon us.”

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  NIH awards $500K grant to General Electric to build COVID-detecting microchip
Posted by: Stone - 04-15-2021, 04:50 PM - Forum: Pandemic 2020 [Secular] - No Replies

National Institute of Health awards $500K grant to General Electric to build COVID-detecting microchip
The project is to create a device, small enough to fit inside a phone or watch, that can 'directly capture, detect, and identify' COVID-19 virus particles.


BETHESDA, Maryland, April 15, 2021 (LifeSiteNews) – The National Institute of Health (NIH) has awarded a two-year grant to multinational company General Electric to develop a microchip that can detect the presence of COVID-19 particles.

The two-year contract began on December 21, 2020, and funding for the initial year amounts to $581,785.

General Electric has been awarded the grant by the government health agency as the NIH looks to fund development projects for “novel, non-traditional approaches to identify the current SARS-CoV-2 virus.”

The project is to create a device, small enough to fit inside a phone or watch, that can “directly capture, detect, and identify” COVID-19 virus particles. The idea is that the “bioreceptors” would be able to detect particles of the virus, and able to differentiate between them and other particles they come into contact with.

Once the sensors have determined the presence of the virus, they would “automatically” transmit this information “to a touchscreen or other digital device.”

General Electric’s New York based team is led by one of their principal research scientists, Radislav Potyrailo, who hailed the project as creating one of the “first lines of defense.”

“The holy grail is to detect a single virus particle,” he said.

Potyrailo’s team is thus designing a “digital bloodhound,” a “microchip smaller than a dime with nanowells, or tiny pores, that can only be activated by a particular molecule — in this case, a molecule from the coronavirus causing COVID-19.”

Each of the nanowells will contain “bioreceptors” which would only be activated upon recognition of the virus particles that they were designed for.

Despite the small size of the sensors, Potyrailo declared that they would have “the same detection capabilities as the high-end analytical instruments the size of a microwave oven.”

Although the initial focus is on using touchscreen devices to collect such data due to their exceptionally widespread usage in every day, the technology is not limited merely to phones. The NIH predicted that it could be “integrated into keyboard, mouse and other frequently touched surfaces.”

Additionally, the sensors could be built into “the surface of specialized virus detectors,” which would thus be used in public places to detect presence of the virus “in respiratory droplets in the air.” Envisaging the sensors being as commonplace as fire alarms or smoke detectors, the NIH proposed that they could be installed in locations like “senior living centers, hospitals, airplanes, and meeting spaces.”

The technology would thus become a part of daily life, and “other digital apps for health and disease conditions will capture the immediate impact of viruses or other pathogens on health and behavior in real-time.”


A new digital age of microchip tracking

While General Electric’s project has made the news headlines, the company is by no means on its own in being tasked with developing technology that could force people to have their surroundings and health constantly monitored. The NIH has predicted it would fund projects up to a total of $10 million.

A number of other, similar projects are being funded by the NIH, focussed on creating sensors for the detection of COVID-19.

The University of Washington, is also developing a “touchscreen-compatible,” virus sensing device, after being awarded $466,500 from the NIH.

Emory University has received $449,696 to develop technology for “automatic surveillance and tracing of airborne” COVID particles. This would be based on “‘Rolosense’ technology” which is a “DNA micromotor” to detect the virus, and can be seen by a normal smart phone camera connected to an app, providing “both geographical tracing and surveillance.”

Washington University in St. Louis has accepted a grant of $433,266 to develop an “electrochemical biosensor,” which would detect airborne particles of COVID-19, as well “other and future pathogens.”

These, and many others, are all part of the NIH’s “Rapid Acceleration of Diagnostics (RADx) program,” which has been drawn up to accelerate development and roll-out of novel technologies for COVID-19 testing.

As a further sub-group of this initiative, NIH also launched the “RADx Radical (RADx-rad) initiative,” which is focused on using new or existing technologies in unique ways, including “unconventional screening, biological or physiological markers, new platforms, and point-of-care devices.”

The RADx-rad, whilst initially drawn up under the guises of detecting and sharing information about COVID-19, will also be used with reference to “other, yet unknown, infectious agents.”

Concerns regarding privacy and potential breach of human rights are not hard to imagine, as all data collected by the various projects are sent to a newly created “hub” - the Data Coordination Center (DCC) - and then in turn to the larger NIH framework. This would include information from the sensors themselves, but also data from “public sources” such as census data, electronic health records, and administrative data.

The DCC will additionally co-operate with other “large-scale COVID-19 research efforts,” by sharing its own harvest of data.

Such revelations come alongside the Pentagon’s own invasive technology in the state funded drive for the recording and tracking of individual’s health and daily life. Scientists from Defense Advanced Research Projects Agency (DARPA), have manufactured a gel tissue-like substance, which is to be inserted underneath the skin.

The insert would “continuously test your blood,” and react with substances in the body, to emit a low level light, visible to a sensor or a smart phone app.

Dr. Kayvon Modjarrad, a scientific researcher based at the Pentagon, echoed the peculiar comments expressed in the various grants awarded by the NIH, claiming that they were working on technology and vaccines which would be universally effective: “We’re trying to not just make a vaccine for this virus, we’re trying to make a vaccine for the whole family of coronaviruses.”

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  St. Edmund Campion
Posted by: Stone - 04-15-2021, 01:02 PM - Forum: The Saints - Replies (1)

Saint Edmund Campion: Priest and Martyr
B. January 25, 1540------D. December 1, 1581
Feast Day: December 1
Taken from here.

[Image: ?u=http%3A%2F%2F1.bp.blogspot.com%2F-tNy...f=1&nofb=1]


"There will never want in England men that will have care of their own salvation, nor such as shall advance other men's; neither shall this Church here ever fail so long as priests and pastors shall be found for their sheep, rage man nor devil never so much."

"And touching our Societie, be it known to you that we have made a league----all the Jesuits in the world, whose succession and multitude must overreach all the practices of England----cheerfully to carry the cross you shall lay upon us, and never to despair your recovery, while we have a man left to enjoy your Tyburn, or to be racked with your torments, or consumed with your prisons. The expense is reckoned, the enterprise is begun; it is of God, it cannot be withstood. So the Faith was planted: so it must be restored."

The year was 1566 in the reign of Elizabeth I, daughter of Henry VIII and Anne Boleyn. Sts. John Fisher and Thomas More had been Martyred and buried for almost a generation. By now merry Olde England was becoming drenched with the blood of Martyrs who died for the Faith, which was on the horizon, the bright horizon of Truth, to be for the sake of the Holy Roman Mass, the immemorial Mass given to the Church by Christ Himself and safeguarded by the Apostles and the sainted Popes, handed down to Catholics as their especial patrimony, not to be touched by innovation, apart from an occasional organic addition, neither a rupture nor a dissolving, whether by priest alone or committee, for it was, is sacred, to be held inviolable as promulgated by Pope St. Pius V and the Council of Trent, complete with anathemas, even for the suggestion of such a possibility, and in the words of English priest, Fr. Fabian Fortescue, "the nearest thing to Heaven."

I was reminded of the indispensable need of the Holy Roman Mass, the Traditional Mass as we now refer to it as I was coming out of church, this last Sunday in August, 2006 A.D. Three people were visiting the locale and had stopped in for Mass. As they exited just ahead of me they were enrapt in conversation, filled with awe. One of the women was almost moved to tears. Her words, as close as I can recall: "How beautiful is that Mass in Latin! I remember it from years ago, when we had it every day in our parish. We need it back again . . ." I dared not intrude . . . Since we do have the Mass, because it never went away------never officially abrogated by the Holy See despite the claims of the Modernists who are ever so willing to cite the modern tendencies in the useless and ceaseless documents from Rome, yet remain mute when the highest cardinals in the Vatican admit at last that such is the case, had always been the case------I am presuming wherever those visitors are from, they are even more impoverished than those of us in Maine, for they were so struck that there could be once again the Mass of the ages, the Mass that has given us countless Saints and Martyrs, and not this little runted stump, this banal imitation of the Anglican service or "mass" as some still call it, the Novus Ordo sacrilege, the "mass" so beloved by heretics and compromisers with the world. We have had this so-called "mass" or "mess" more like it, for a over generation now, and can anyone tell me how many Martyrs, apart from those Saints who were forced to endure it, how many Saints actually died for it, specifically for it? No, no one has yet to recount to me the number, even one. But lo! a time is coming fast upon us when the number of Martyrs, dry and otherwise, for the Roman Rite of Mass, the Mass of Tradition, will increase to the point where even the most sand-immersed ostrich will take note at last! For now it is a little dry martyrdom, the odd withering look from someone when they learn you attend the Mass of Tradition, as if you had an incurable contagion, the inconvenience of time and location, the uncertainty of when it will be taken away, for now . . . the time is coming when we will be known once more as recusants, in hiding, hunted down like heretics and a threat to the public order.

Elizabeth had gone to Oxford, where there were to be a round of speeches and debates, in the interest of garnering intellectuals for the Protestant cause. One such academic shone apart from the others that day, Edmund Campion, a spell-binding orator. The royal entourage, including the Earl of Leicester, close confidante of the Queen, met with him privately, promising him advancement in his endeavors. Campion was invited to speak on the need for learning at the Royal Court on several occasions. He did not as yet realize this heady atmosphere was not his future, for he was still practicing Anglicism and was indeed, preparing for the "priesthood" [Anglican orders are invalid] and had taken "the Oath of Supremacy". He had received the "deaconate" and because he had taken the Oath, he was already excommunicated in reality. His intellectual honesty and keen penetration of the facts at hand were to be his undoing as an Anglican and would be the instruments by which he would be ordained, instead, a Catholic priest in order to serve as a missionary in his own land, now blighted with the revolution against Pope and True Church and her most beautiful legacy, the Holy Mass.

In the course of his studies, Campion came upon the Fathers of the Church and from them, many of whom are Saints, he realized with certainty that the Church of Elizabeth and Cranmer was not the Church of St. Augustine and St. Thomas à Beckett. Now Campion, thoroughly honest, was also thoroughly frank and thus he discussed his disposition with everyone in a time when any leaning towards Catholicism was politically dangerous. Meanwhile a close friend of his at Oxford, Gregory Martin, had gone to Douay and suggested that Campion join him. Martin was a Catholic. It was now the summer of 1569, but still, Edmund Campion was not prepared to go the full way and was diligently looking for the so-called "middle way". This attempt failed when he saw that there was none and that "Anglicanism" just would not work. It was untenable without foundation in Tradition, in Scripture. And yet, when he knew that Catholicism was required for the salvation of his soul and that he must leave Oxford, he could not bring himself to go to Douay, where there was an English Catholic College. Rather, he accepted the invitation of an Irish family, the Stannihursts, as household tutor. There was discussion to establish a college in Dublin and he hoped to be part of that enterprise. This was where he wrote his History of Ireland. His life there was serene and appealing but even then the same religious and political divisions that had brought England to such turmoil were brewing in Ireland and before long, Campion found himself again almost a fugitive. Despite the tensions and conflict, Campion was certain of one thing, he was called to the priesthood, so two years after landing in Ireland he was sailing for Douay as a "religious heretic" to study with Richard Allen, the founder of the seminary there. He was there for two years when he felt drawn to the Jesuits, which Allen, later to be a Cardinal, encouraged him in because he thought it was better for his growth in sanctity.

Campion went to Rome where he was accepted by the Society of St. Ignatius or the Jesuits, and was sent to the novitiate in Prague. He studied and prayed and worked for five more years, and was ordained in in 1578, saying his first Mass that September. At the time the Jesuits were not established as missionaries in England, but Campion was bound to try, so he went in June of 1580, to find the Catholics still left in England, almost in despair, certainly demoralized and at the point of what can only be called desperation. Many of the more fervent Catholics were in prison, had been executed or sent into exile. Those who remained were so driven by hopelessness of ever being able to openly practice their faith that some of them joined plots whereby the Queen might be assassinated or otherwise dispensed with. This unfortunately lent credence to the government's claim that Catholics were seditious. In any event, setting aside the moral problems with sedition, these attempts would have been short-sighted and impractical since Anglicism was now inbred in most of the powerful and Elizabeth or no Elizabeth it would still be "the law of the land".

To quote Dr. Malcolm Brennan in his work, MARTYRS OF THE ENGLISH REFORMATION, p. 46:
Quote:"Seminary priests, following the bloody footsteps of Saint Cuthbert Mayne, had continued to filter into the country, and an unknown number of priests who had remained faithful since the reign of Queen Mary twenty years before, continued their perilous ministry. But so many of these were captured, and their visitations were so erratic and brief, and they had to remain in such secrecy, and recourse to them was so dangerous, and so many leading families had been ruined by confiscations and imprisonments and executions, that a mood of desolation oppressed the scattered flock.

"The way in which Saint Edmund announced new hope to English Catholics was clearly providential. After establishing their necessary contacts in London, and before beginning their ministry in the provinces, Saint Edmund and Father Robert Parsons, S.J., his friend and superior, were persuaded to write a brief defense of their purpose and case. The idea for this was proposed by Thomas Pounde, a Catholic gentleman imprisoned in the Marshalsea, a notoriously lax prison. He had escaped for the day, or bribed his way out, to caution the fathers that when they were captured------as was inevitable sooner or later------they might be executed summarily and false evidence of treason produced against them afterwards. Why not state your cause and your defense, he argued, before the event? They agreed and spent half an hour following his advice before proceeding on their separate journeys.

"Back at the Marshalsea, Pounde read Campion's paper, and its effect on him was intoxicating. He showed it to other prisoners, copies were made and found their way into London and indeed across England. It electrified Catholics with new confidence, and it established Campion as the leader and spokesman for the Catholic cause."

This paper became known as "Campion's Brag". 

Father Campion, unaware of the sensation his paper caused, went about his missionary work, traveling in disguise by necessity, as a Catholic gentleman. He had opportunity to stop off at Protestant estates and unknown to the owner, administer the Sacraments to the Catholic servants, and even family members.

The "Brag" gave rise to refutations from government officials; Father Parsons had launched a counter-refutation before the end of the week. The Fathers had acquired a small printing press, but they deemed it of more benefit to souls for a larger sort of publication than a reproduction of the "Brag". Campion wrote Ten Reasons which was a well-documented, highly reasoned argumentation for Catholicism and was less easily disputed by the Protestants. Campion and Parsons were bold and daring. When the Anglican Oxfordians went to church they found copies on their seats!

    1. All heretics have been obliged to mutilate Holy Scripture in their own interest. The Lutherans and Calvinists have done this in several instances.
    2. In other cases they retain the text, but pervert the clear meaning of the passage.
    3. The Protestants by denying the existence of a visible Church, deny, for all practical purpose, the existence of any Church.
    4. The Protestants pretend to revere the first four General Councils, but deny many of their doctrines.
    5. and 6. The Protestants are obliged to disregard the Fathers.
    7. The history of the Church is continuous. The Protestants are without living tradition.
    8. The works of Zwingli, Luther, and Calvin contain many grossly offensive statements.
    9. The Protestants are obliged to employ many empty tricks of argument.
    10. The variety and extent of Catholic witness are impressive.

This section contains the eloquent passage: "Listen, Elizabeth, most powerful Queen . . . I tell thee; one and the same Heaven cannot hold Calvin and the Princes whom I have named [Elizabeth's ancestors, and the great heroes of Christendom]. With these Princes then associate thyself, and so make thee worthy of thy ancestors, worthy of thy genius, worthy of thy excellence in letters, worthy of thy praises, worthy of thy fortune. To this effect only do I labor about thy person, and will labor, whatever shall become of me) for whom these adversaries so often augur the gallows) as though I were an enemy of thy life. Hail, good Cross. There will come, Elizabeth, the day that will show thee clearly which have loved thee, the Society of Jesus or the offspring of Luther." . . .

We now cite extensively from the Waugh book referred to on the page, Campion's Brag:
Quote:The government's reply was a proclamation dated January 10, 1581, for "recalling Her Majesty's subjects which under pretense of studies do live beyond the seas both contrary to the laws of God and of the realm, and against such as do receive or retain Jesuits and massing priests, sowers of sedition and of other treasonable attempts."

By this proclamation the relatives of seminarists had to recall them, or lose all civil rights. It was illegal to send them any supplies. Jesuits and priests must be surrendered; anyone knowingly harboring them was guilty of sedition and treason.

The Jesuits were already outlaws, and as regards the legal position of them and their hosts the proclamation made little change, but its significance was that by forcibly reaffirming the existing law, the council was giving warning of a further increase of severity in its application. Already, on December 10, the council had started in the case of Kirby and Cottam what was henceforth to be its consistent policy, of putting their religious prisoners to the torture. In the next four weeks, Sherwin, Johnson, Hart, Orton, Thomson, and Roscarock were racked, Sherwin on two succeeding days. On January 25 Sir Walter Mildmay, in the House of Commons, rose to move the Bill for "the retaining of Her Majesty's subjects in due obedience".

. . . News of these events reached Campion in Lancashire and Yorkshire. About six months passed between the conference at Uxbridge and Campion's return to London. They were spent, as before, in visiting Catholic houses of whose names we have some fragmentary information. He spent Christmas with the Pierrepoints of Holme Pierrepoint; on the Tuesday after Twelfth Night he was in Derbyshire at Henry Sacheverell's, from whom he went to Mr. Langford, to Lady Foljambe of Walton, and to Mr. Powdrell, where he met George Gilbert . . . in the third week of January Mr. Tempest took him in charge and led him into Yorkshire. On January 28 he was at Yeafford as the guest of Mr. John Rookby. In the succeeding weeks he visited Dr. Vavasour, Mrs. Bulmer, Sir William Bapthorpe of Osgodby, Mr. Grimston (probably Mr. Ralph Grimston of Nidd, who was hanged seventeen years later for harboring Father Snow), Mr. Hawkeworth, and Mr. Askulph Cleesby. Tempest was then succeeded by a Mr. Smyth, who took him to his brother-in-law's, Mr. William Harrington of Mount St. John, where Campion made a stay of twelve days, and so impressed William, one of his host's six sons, that he became a priest, and was later hanged. From Mount St. John, Campion traveled with a Mr. More and his wife into Lancashire, where almost the whole county was Catholic in sympathy. Here Campion stayed with the Worthingtons, Talbots, Heskeths, Mrs. Allen, widowed sister-in-law of the Cardinal, Houghtons, Westbys, and Rigmaidens. In the middle of May he was summoned to return to London.

These names are taken from Burghley's list, drawn up after Campion's arrest. It is far from complete . . . Probably twice its number remained undetected, if, as it is reasonable to suppose, Campion maintained the practice of constant change of residence. It is significant that much of Burghley's information seems to be of places where Campion remained some days and thus risked attracting the attention of Protestant informers; other names, such as Sir William Bapthorpe's and Dr. Vavasour's, were already well known to the authorities; Vavasour had been in prison at Hull in the preceding August, and Bapthorpe had given a bond of £200 to the Archbishop for his good behavior.

His work in the north was apostolic, as it had been in the Midlands. Nearly a century later Father Henry More found that the tradition of Campion's passage was still fresh in Lancashire, and that Catholics still spoke of his sermons on the Hail Mary, the ten lepers, the king who went on a journey, and the Last Judgment. . . .

With the publication of the Ten Reasons the first part of Campion's task was accomplished. He had been in England now for over a year; that was his achievement, that in all Her centuries the English Church was to count one year of Her life by his devotion; others were now ready to take over the guard; since Easter thirty of Allens priests had crossed the Channel and landed successfully; the work would go on; Mass would still be offered in England; the growing generation would still learn the truths of the Faith; the Church of Augustine and Edward and Thomas would still live; for Campion there remained only the final sacrifice. His road to Harrow took him past Tyburn gibbet, and here, Persons records, he would often pause, hat in hand, "both because of the sign of the Cross and in honor of some martyres who had suffered there, and also because he used to say that he would have his combat there." . . .


MARTYRDOM

[Father Campion, a naturally friendly and trusting person, had allowed himself to be on too familar terms with the people about him as he served as priest. He was captured at Lyford Grange, a Catholic house, by George Eliot, who had been a servant in two such households and had been jailed for rape and murder. To win his release he offered to inform on "religious services".-----Web Master]

. . . As SOON AS NEWS of the discovery reached him, the High Sheriff, Humphrey Foster, rode over from Aldermaston to take charge of the house. He saw to it that Campion and the other prisoners were decently used, and dispatched a messenger to the court for further instructions. Eliot, however, had anticipated him, arrived first with the news and was given, as was very clearly his right, full credit for the capture. Before Thursday he was back at Lyford with authority to bring Campion and the men taken with him to London as his own prisoners. The Sheriff was instructed to provide a guard.

In Eliot's absence there had been another arrest, of a fourth priest named William Filby, who unwittingly came to call at Lyford Grange and found the magistrates in possession.

The party set out on the twentieth, passed through Abingdon, and rested the first night at Henley. At every stage of the journey large numbers turned out to see them, some with open sympathy. Persons was still in hiding at Stonor; he sent his servant to see how Campion was looking, and the man brought back word that his gentleness and charm had already put him on easy terms with his captors. The party dined together at the same table. Campion chatted easily with them, as well as with several members of the university who had been allowed to approach him.

Eliot was ignored; neither magistrates nor soldiers troubled to hide their dislike of the man; once or twice on the road there had been hostile movements in the crowd as the informer passed, and cries of "Judas"; his first elation was exhausted; the praise which he had received at court sounded faint and distorted; it was almost as though this were Campion's triumph, and he the malefactor.

At last he could bear Campion's neglect no longer, and so broke out: "Mr. Campion, you look cheerfully upon everyone but me. I know you are angry with me for this work."

Then, perhaps for the first time since Sunday morning, when Eliot had knelt after Mass to receive the holy bread from his hands, Campion turned his eyes on him. "God forgive thee, Eliot," he said, "for so judging of me; I forgive thee and in token thereof, I drink to thee." He raised his cup, and then added more gravely, "Yea, and if thou repent and come to confession, I will absolve thee; but large penance must thou have."

According to Eliot, Campion warned him that no good would result from the service he had done; which prediction Eliot, as was his nature, took as a threat of Catholic vengeance; from that day he imagined he was being followed and bewitched, and, though no attempt was ever made at reprisal, went in fear of his life, so that the report gained credence that he had lost his wits.

At Henley, that night, after they had all retired to bed, there was a sudden wild shouting; the guards took alarm that an attempt was being made to rescue the prisoners; torches were brought and it was discovered that Father Filby was suffering from nightmare; he had dreamed that someone was ripping down his body and taking out his bowels.

They spent the succeeding night at Colebrook and there, on special instructions from the council, the character of the procession was altered. The prisoners were pinioned on their horses; their elbows being tied behind them and their wrists in front; their ankles were strapped together under the horses' bellies. Campion was driven on in front with a paper stuck in his hat reading "Campion the Seditious Jesuit: In this way they were paraded through the London streets, crowded for the Saturday market. At Cheapside, the statues at the foot of the old cross were all defaced by the Protestants, but the cross itself still stood beyond their reach. As he passed it, Campion made a low reverence. Finally they reached the Tower, where the Governor, Sir Owen Hopton, took them into his custody. Before he parted with the Berkshire guard, who had had no responsibility for his humiliation, Campion thanked them and blessed them. Then the gates of the Tower shut behind him.

The conditions of imprisonment in the Tower were very different from the sociable, haphazard life at the Marshalsea. The regulations for solitary confinement are on record; the windows were blocked up; light and ventilation came through a "slope tunnel," barred at top and bottom, so that nothing could be conveyed to the prisoner from outside. The lieutenant had to be present whenever a keeper entered the cell, and it was rarely possible, and then only under the strictest supervision, for prisoners to receive a visitor. In some cases, no doubt, severity was tempered by venality, but Campion was a prisoner of the highest importance, suspect of having wide, subterranean connections, and Hopton treated him with more than customary harshness. He was placed in the Little Ease, the cell, still an object of interest in the Tower dungeons, in which it was impossible for a full-grown man to stand erect or lie at full length. Here, crouching in the half-dark, he remained for four days. Then the cage was opened and he was summoned to emerge; under a strong guard he was led up to the level of the ground, out into the air and sunshine, across the yard to the water gate, where a boat awaited them; they rowed upstream among the ferrymen and barges and busy river traffic. Presently they reached Leicester House.

We cannot know what hopes may have stirred in Campion's heart as he recognized the home of his old friend and patron, as the guard led him through the familiar, frequented anterooms to the Earl's apartment. The doors were thrown open; the soldiers at Campion's side stiffened; they were in the presence of the Queen. Beside her chair stood Leicester, Bedford, and two Secretaries of State. The guards stood back and Campion advanced to make his salutations.

It was a singular meeting. The grime of the dungeon was still on Campion; his limbs as he knelt were stiff from his imprisonment.

The vast red wig nodded acknowledgment; the jewels and braid and gold lace glittered and the sunken, painted face smiled in recognition. They received him courteously, almost affectionately. "There is none that knoweth me familiarly," Campion had written to Leicester ten years earlier, "but he knoweth withal how many ways I have been beholden to your lordship. How often at Oxford, how often at the Court, how at Rycote, how at Windsor, how by letters, how by reports, you have not ceased to further with advice and to countenance with authority, the hope and expectation of me, a single student."

Campion had followed other advice, recognized another authority, in those ten years; he had lived in a different hope and expectation; he stood before them now as an outcast, momentarily interrupted in his passage from the dungeon to the scaffold. But, for the occasion, politeness was maintained.

They questioned Campion about his purpose in coming to England, about Persons, about his instructions from Rome. He answered easily and quietly; he had come for the salvation of souls. The harsh, peremptory tones of Elizabeth broke in; did he acknowledge her as his Queen or no? Campion replied that he did indeed recognize her as his lawful Queen and governess, and was bound to her in obedience in all temporal matters. She pressed him with the question of her deposition. He answered, with perfect candor, that it was a subject upon which theologians were still divided, and began to explain the distinction between the potestas ordinata and potestas inordinata of the papacy, and quoted the text "Render unto Caesar the things that are Caesar's." [Matt. 22:21; Mark 12:17; Luke 20:25]

But the politicians were not in the mood for a debate upon canon law. They were satisfied that he had no treasonable designs, and told him that they had no fault to find with him except that he was a papist.

"Which is my greatest glory," Campion replied. They then made the proposal for which he had been summoned. The past ten years should be forgotten; the road of preferment was still open; if he would publicly adjure his Faith and enter the Protestant ministry there was still no limit to the heights he might reach. The offer was kind in its intention. They had no desire to kill the virtuous and gifted man who had once been their friend, a man, moreover, who could still be of good service to them. From earliest youth, among those nearest them, they had been used to the spectacle of men who would risk their lives for power, but to die deliberately, without hope of release, for an idea, was something beyond their comprehension.

They knew that it happened; they had seen it in the preceding reign, but not among people of their own acquaintance; humble, eccentric men had gone to the stake; argumentative men had gone into exile in Germany and Geneva, but Elizabeth and Cecil and Dudley had quietly conformed to the prevailing fashion; they had told their beads and eaten fish on Fridays, confessed and taken Communion. Faith------as something concrete and indestructible, of such transcendent value that, once it was held, all other possessions became a mere encumbrance------was unknown to them; in rare, pensive moments shadows loomed and flickered across their minds, sentiment, conscience, fear of the unknown; some years Leicester patronized the Catholics, at others "the Family of Love"; Elizabeth looked now on the crucifix, now on a talisman; Bible and demonology lay together beside her bed. What correspondence, even in their charity, could they have with Campion?

He returned to the Tower, and, five days later, Leicester and Burghley signed the warrant to put him to the torture.

From now until December 1, when he was dragged out to Tyburn, Campion disappeared from the world. He was seen again at the conference in September with the Anglican clergy, and at his trial in November, but of the agony and endurance of those four months we have only hints and fragments of information. The little that we know was hidden from his contemporaries, and rumor was busy with his name.

First it was said that he had turned Protestant, had accepted a bishopric, and was about to make a public avowal of his apostasy and burn the Ten Reasons at St. Paul's Cross. Hopton himself seems to have been responsible for this report, and so authoritatively that it was made an official announcement at many of the pulpits of London. Then it was said that he had taken his own life; then that he had purchased his safety by accusing his former friends of treason. No one was allowed to see him. All over the country gentlemen were being arrested and charged with Catholicism on Campion's authority. His friends were thrown into despair and shame. The Protestants taunted them with their champion's treachery. Then he reappeared, at the conferences, at his trial, at Tyburn. In those brief glimpses they recognized the man whom they had known and trusted, the old gentleness, the old inflexible constancy. Opinion veered again; the confessions were challenged and could not be produced. They were denounced as forgeries. Only in recent years, when the archives are open and the bitter passions still, can we begin to pierce the subterranean gloom and guess at the atrocious secrets of the torture chamber.

Two things seem certain, that Campion told something and that he told very little. The purpose of his captors was to make him convict himself and his friends of treason, and in this they failed absolutely. Hardened criminals, at the mere sight of the rack, would break down and testify to whatever their jailers demanded. Campion, the gentle scholar, was tortured on three occasions and said nothing that was untrue; nothing to which he was bound in secrecy by the seal of confession; nothing which, in the actual event, brought disaster to anyone. He seems, however, to have made certain admissions with which his scrupulous conscience, always more ready with accusation than with excuse, troubled him on the scaffold.

These all dealt with the hospitality he had received during his mission. His first examination took place on July 30 or 31, and immediately afterwards Burghley wrote to Lord Shrewsbury that "he would confess nothing of moment." The subject upon which the council particularly desired a "confession" was the sum of £30,000 which he was reputed to have conveyed to the rebels in Ireland, how the money had been collected, how transferred. On this topic they could obtain no information. Immediately afterwards, however, they had knowledge of names of several people associated with Campion. On August 2 Burghley drew up a list of his hosts in Lancashire, on the fourth in Yorkshire, the sixth in Northamptonshire, and the seventh and fourteenth in Derbyshire. He attributed these to Campion's confessions. Thirty-two persons in all were questioned as a result of the lists, but in no case was the evidence considered strong enough for a conviction.

What importance Campion's admissions had in the compilation, and how those admissions were extorted, cannot be certainly known, but it is possible to make a conjecture.

The examiners were men proficient in every trick of their profession, and they were already well informed from other sources. For months the pursuit had been closing in; there had been other arrests; the two servants, taken at Lyford, had turned Queen's evidence. For over a year spies had been at work all over the country bribing and threatening; indiscreet conversations at the Marshalsea had been overheard; scraps of information from count- less sources had been collected and arranged. Before the examination began the Crown lawyers had a fair idea of Campion's movements.

All the devices of cross-examination were then employed. They would pretend to certain knowledge, where they had only a suspicion. "When you were at such-and-such a house you spoke about Mary Queen of Scots"; "No, we spoke only of religion"; "Then you were at that house"; they would quote to him spurious confessions of others; they would tell him of arrests that had not been made, of false betrayals. All the bluffs and traps which, in a court of law, will confuse a witness, cool-headed and protected by counsel, were now used upon a man stretched in the last extremity of physical agony.

It is certain that neither then, nor in his subsequent examinations, did Campion ever break down. He never blurted out all that he knew, anything his tormentors required of him, only so that he might be released from the unendurable pain. There are no signed depositions. It was the custom of the time for the clerk, seated beside the rack, to record all that the witness said; then, when he was released, as soon as his fingers could hold a pen, he was required to put his name at the foot of each sheet. The pitiful, straggling, barely recognizable signatures were then admissible as evidence. In Campion's case they could produce no such testimony; if in the last minutes before the senses failed, in the delirium of pain before unconsciousness gratefully intervened and he was taken inert from the rack; as the pitiless questioning went on and on and the body lost its dependence upon the will------if then he spoke of things that should have been kept secret, his first conscious act was to repudiate them; the confessions were useful as a bluff to use against other prisoners, but they were valueless in a court of law.

And, even so, it was very little that was wrung from him. . . . It was recognized that the itinerary was incomplete and the details inadequate. On August 7 the council dispatched to the Earl of Huntingdon a list of some of Campion's Yorkshire hosts with instructions to examine "bothe of them and others of their familyes and neighbourhood . . . how long he continued in their said houses or anie others, from where he came, whither he went and with whom; how often he or anie other jesuite or priest said anie masse in their houses . . . whether they themselves or anie other have heard masse or been reconciled or confessed."

On the back of the letter was a list similar to the one quoted: "Campion confesseth he was in the City of York at the house of D. Vavasour. Thither resorted soche of the neighbours as Mrs. Vavasour called her husband being then in prison. He was also at the house of one Mrs. Boulmer. He hath forgotten who brought him thither neither did he know the company" and so on.

The Vavasours were notorious recusants; their house would be under surveillance; Dr. Vavasour was in prison for his religion; it was a common practice to shut up a spy with the prisoners to gain their confidence; a secret note from his wife may have fallen into the jailer's hands. There are many ways in which the council might have information about Campion's visit. But of the details which only Campion could tell, the waverers who conformed in public to the state Church but came to him secretly for advice, there is not a word. "He hath forgotten who brought him thither." One can guess what efforts were made to stimulate his memory; what endurance and triumph is recorded in that phrase.

It will be seen from the above quotations that Campion very rarely admitted to having performed any priestly office, and without that admission the case against his hosts was extremely slender. The recent proclamation had made it treasonable to harbor a priest, but Campion had traveled in disguise and under an assumed name. In the open hospitality of the age, the mere fact of Campion having slept under a certain roof was not enough to convict the master of complicity. Persons's letter, quoted in the preceding chapter, shows that he frequently stayed, unsuspected, in the houses of irreproachable Protestants.

But the men who were now arrested and questioned on the authority of Campion's "confessions" had no means of judging the weakness of the case against them. They were told that Campion had betrayed them. The news reached Pounde in prison, and impetuous as ever, he wrote a letter to Campion, which his jailer accepted a bribe to deliver. The whole incident is obscure. He may have written in reproach or in inquiry about the authenticity of the "confessions:' In any case, the message was shown to Hopton who, having read it, told the man to deliver it to Campion and bring him back the answer.

This note has not been preserved, nor have we any exact transcript of its terms; it was quoted at the trial of Lord Vaux, Tresham, Catesby, and others before the Star Chamber as follows: "A letter produced, said to be intercepted, which Mr. Campion should seem to write to a fellow prisoner of his, namely, Mr. Pounde; wherein he did take notice that by frailty he had confessed of some houses where he had been which now he repented him, and desired Mr. Pounde to beg pardon of the Catholics therein, saying that in this he rejoiced, that he had discovered no things of secret, nor would he, come rack, come rope. Without Pounde's letter, to which it was a reply, this message is capable of more than one interpretation. Its value to the council was as evidence of conspiracy, "the things of secret" being taken as a political plot. The plainest and most probable meaning would seem to be that by "frailty", either of endurance or astuteness, Campion had been forced into admissions which he now repented, but that he had merely confirmed what they already knew and had given no new information to the inquisitors------nothing that had hitherto been secret to them. His anxiety was not to defend his own reputation, but to warn his friends against an attempt to bluff them, as he had himself been bluffed.

One other point must be noticed regarding the "confessions." At the beginning of his conferences with the Anglican clergy there was some discussion of Campion's treatment on the rack. Beale, the Clerk of the Council, asked if he had been examined on any point of religion. Campion answered, "that he was not indeed directly examined of religion, but moved to confess in what places he had been conversant since his repair into the realm." Beale replied, "that this was required of him because many of his fellows and by likelihood himself also, had reconciled divers of her Highnesses subjects to the Romish Church." To which Campion replied, "that forasmuch as the Christians of old time being commanded to deliver up the books of their religion to such as persecuted them, refused so to do, and misliked with them that did so, calling them traditores, he might not betray his Catholic brethren which were, as he said, the temples of the Holy Ghost."

Now Beale himself had been present at the racking; Hopton, Hammond, and Norton, the other examiners, were present in the conference room. The chief purpose of the meeting was to discredit Campion publicly in every way they could. And yet when he made this provocative comparison of himself with the Christian Martyrs in ancient Rome, no one retorted that he had betrayed his brethren, the temples of the Holy Ghost, and that out of his own mouth he was condemned as traditor. Instead the question was immediately dropped. The examiners did not wish to give Campion the opportunity of challenging the "confessions" that were being circulated under his name.

The conferences referred to above were four in number. They were held at the express orders of the council, who were anxious that Campion's challenge, contained in the Brag and in the Ten Reasons, should not seem to go unanswered. Aylmer, the Bishop of London, chose the disputants.

The first took place in the Tower of London on September 1. No opportunity was given to Campion to prepare himself; he was roused without warning, unfettered, and led from his cell. Sherwin, Bosgrave, Pounde, and some other Catholic prisoners were waiting under escort. They may well have supposed that their hour had come, and that they were being taken to summary execution. Instead they were marched to the chapel, where they found a formidable array drawn up to meet them. On one side a state box had been erected in which lounged members of the court and council; opposite stood a table littered with books and papers, behind which were enthroned two clergymen, in starched linen and voluminous, academic robes. They were Nowell, the Dean of St. Paul's, and Day, the Dean of Windsor; round them sat a number of chaplains and clerks, helping to arrange the notes and mark the passages to be quoted. Another table, and other high chairs, accommodated Charke and Dr. Whitaker, the Regius Professor of Divinity at Cambridge, who were to act as notaries. The Governor of the Tower sat with the rack-master and other officials; a large and varied audience filled every available space, for theological dispute was a popular recreation of the day. Some Catholics were in the crowd, one of whom took notes which furnished Bombinus with the material for his description. The official reports, both of this and the subsequent conferences, were not published until two years after Campion's death. The Anglicans had then the opportunity to revise them, and one editor, Field, admitted in his preface that "If Campion's answers be thought shorter than they were, you must know that he had much waste speech, which, being impertinent, is now omitted." Throughout all the conferences Campion shows constant anxiety that he is not being reported justly.

A little stool was set for him among the soldiers in the body of the court. He had now been in solitary confinement for five weeks; his second examination under torture had taken place ten days before and, although he was gradually recovering the use of his limbs, his health was broken. The Catholic witness reports that his face was colorless, "his memory destroyed and his force of mind almost extinguished: With unconscious irony the Dean of St. Paul's opened the discussion by blandly rebuking Campion for having, in his Ten Reasons, dared to accuse Her Majesty's most merciful government of "inusitata supplicia"------"uncommon cruelty"------and the Anglican bishops of offering "tormenta non scholas"------"tortures instead of conference."

Campion replied by protesting against the manifest inequality of the contest, his own lack of preparation, his deprivation of texts and notes. It was here that the subject of his "confessions" was raised, and hastily shelved, as described above.

The Deans then proceeded to the debate, the scheme of which was that they should propose the subjects, taken from the Ten Reasons, should state their argument in the form of a syllogism, and Campion should answer them. In this way, with a recess for dinner, they continued until nightfall. The chief topic was the Anglican defense of Luther's doctrine of justification by faith alone. The report makes tedious and shameful reading, and the results were inconclusive. Campion was freely insulted, described as "os impudens" and "miles gloriosus," and any demonstration in his favor was instantly checked by the soldiers.

Only twice did he seem clearly to be in the wrong. He was unable to verify his quotation from Luther that described the epistle of St. James as "a thing of straw.' It occurred in the Jena edition, from which he had taken it, but not in the expurgated Wittenberg edition, with which he was now provided. The second occasion was when he became confused in a passage from the Greek Testament, and refused to continue the argument. His opponents eagerly seized upon this, and both now and later asserted that his much-advertised scholarship was spurious. Apologists have suggested that the type was too small for him to read, but the simplest explanation is that his Greek was, in fact, rather rusty. He was pre-eminently a Latinist. He had read Greek at Oxford and Douay, could quote it familiarly and write it in a clear and scholarly hand------of this there is abundant proof------but he had used it little at Prague, and, when he did so, spoke it with the Bohemian accent which was confusing in England. He regarded the conference as a test of the truth of his creed, not of his own accomplishments, and he was unwilling to compromise his case by straying on uncertain ground. At the end of the day, when the Catholics returned to the cells and the Deans to their comfortable lodgings, both sides were satisfied that they had had the best of it.

Eighteen days passed, but Campion, in his sunless dungeon, had lost count of time, and, lying in constant prayer, thought that it had been only a week, when he was again led out to debate. This time his opponents were Dr. Goode, the Provost of King's College, Cambridge, and William Fulke, the popular preacher whose delight at the execution of Dr. Storey has been reported earlier in this narrative. Fulke was a contemporary of Campion's, and had been his unsuccessful rival for the silver pen offered to the prize boy at the City schools. He was an enthusiastic opponent of the surplice, and had inflamed a riot at the university on that subject which led to his being sent down; he was triumphantly reinstated in 1567, but was again expelled for conniving at an incestuous marriage; court favor did not fail him, and in 1569 he was restored to his fellowship, became Leicester's chaplain, a Doctor of Divinity by royal mandate, and Master of Pembroke Hall, where he augmented the Master's stipend by cutting down the number of fellowships. From 1580 he was in regular employment as an official Anglican controversialist, both against Catholics and the more extreme Protestants of the "Family of Love."

On this occasion the conference took place in greater privacy, in Hopton's Hall, but the method was the same as before, the Anglicans stating their arguments and Campion objecting. In the morning the Anglicans set themselves to deny the existence of a visible Church; in the afternoon to prove that the Church was capable of error. As before, Campion was forbidden to take any lead, and when he attempted to press an argument was sharply reprimanded, "It is your part to answer, not to oppose"------and Campion replied wearily, "I have answered, but I wish to God I had a notary. Well, I commit it all to God."

In the afternoon the dispute veered again to justification by works. Campion asserted that children who died without sin were saved. The Anglicans maintained the contrary doctrine, that they were damned unless specially "elected"; that Baptism had no power to save. . . . Campion was never allowed to forget the difference of position between himself and his opponents.

Later in the afternoon the Anglicans were denying the Real Presence in the Mass, saying that the doctrine denied the bodily resurrection of Christ. Campion broke out impatiently, "What? Will you make Him a prisoner now in Heaven? Must He be bound to those properties of a natural body? Heaven is His palace and you will make it His prison."

. . . Campion was consistently refused the courtesies of debate. "If you dare, let me show you Augustine and Chrysostom:' he cried at one moment, "if you dare."

. . . A majority in the council favored Campion's execution; under the recent laws his office as
priest made him guilty of high treason, but respect for public opinion, both in the country and abroad, made them hesitate to bring him to the scaffold upon this charge alone. Walsingham was in Paris that summer, on an embassy connected with the Queen's marriage; he employed his leisure in interviewing various informers and renegade emigres, and on August 20 he was able to report to Cecil a popish plot for the conquest of Scotland which was being offered for sale at twenty crowns, but the council do not seem to have found it suitable. . . .

. . . On Tuesday, November 14, Campion, Sherwin, Kirby, Bosgrave, Cottam, Johnson, Orton, and Rishton were arraigned at the bar of Westminster Hall, and the preposterous charge was first read to them.

"I protest before God and His holy Angels," Campion replied, "before Heaven and earth, before the world and I this bar whereat I stand, which is but a small resemblance of the terrible judgment of the next life, that I am not guilty of any part of the treason contained in the indictment, or of any other treason whatever."

The jury was impaneled for the following Monday. "Is it possible," Campion said, "to find twelve men so wicked and void of all conscience in this city or land that will find us guilty together of this one crime, divers of us never meeting or knowing one the other before our bringing to this bar?"

"The plain reason of our standing here is religion and not treason," said Sherwin.

Sir Christopher Wray, the Chief Justice of the King's Bench: "The time is not yet come wherein you shall be tried, and therefore you must now spare speech . . . wherefore now plead to the indictment whether you be guilty or not."

When they were called to take the oath, Campion, as was mentioned above, could not lift his arm; his crippled hands were tucked into the cuffs of his gown, whereupon one of his companions drew up the sleeve, kissed his hand, and raised it for him.

Next day Collington, Richardson, Hart, Ford, Filby, Briant, and Short were arraigned in the same manner on the same charge.

The trial took place on November 20. Three gentlemen, originally impaneled as jurymen, refused their attendance, because they doubted that justice would have a free course that day; their places were filled with less scrupulous substitutes . . .

. . . Campion was now allowed to speak to the jury; he did so courteously, reasonably, hopelessly.
"What charge this day you sustain, and what accompt you are to render at the dreadful Day of Judgment, whereof I could wish this also were a mirror, I trust there is no one of you but knoweth. I doubt not but in like manner you forecast how dear the innocent is to God, and at what price He holdeth man's blood. Here we are accused and impleaded to the death. We have no whither to appeal but to your consciences." He showed how the most part of the evidence was general and vague, a matter of conjecture and capricious association. Only a few particulars had been precise and damning, and those had emanated from the gang. "What truth may you expect from their mouths? One hath confessed himself a murderer [Eliot], the other [Munday] a detestable atheist, a profane heathen, a destroyer of two men already. On your consciences, would you believe them -they that have betrayed both God and man, nay, that have left nothing to swear by, neither religion nor honesty? Though you would believe them, can you? . . . I commit the rest to God, and our convictions to your good discretions."

The jury retired. Ayloff was left alone on the bench, and, pulling off his glove, found all his hand and signet ring bloody, "without any wrong, pricking, or hurt." The jury returned with the inevitable verdict. The Lord Chief Justice demanded whether there was any cause why he should not pass sentence of death upon the prisoners.

It was then that Campion's voice rose in triumph. He was no longer haggling with perjurers; he spoke now, not merely for the handful of doomed men behind him, nor to that sordid court, but for the whole gallant company of the English Counter-Reformation; to all his contemporaries and all the posterity of his race:

"It was not our death that ever we feared. But we knew that we were not lords of our own lives, and therefore for want of answer would not be guilty of our deaths. The only thing that we have now to say is, that if our religion do make us traitors, we are worthy to be condemned; but otherwise are, and have been, as good subjects as ever the Queen had. In condemning us you condemn all your own ancestors------all the ancient priests, bishops and kings------all that was once the glory of England, the island of Saints, and the most devoted child of the See of Peter.

"For what have we taught, however you may qualify it with the odious name of treason, that they did not uniformly teach? To be condemned with these lights------not of England only, but of the world------by their degenerate descendants, is both gladness and glory to us.

"God lives; posterity will live; their judgment is not so liable to corruption as that of those who are now going to sentence us to death." The Lord Chief Justice answered: "You must go to the place from whence you came, there to remain until ye shall be drawn through the open City of London upon hurdles to the place of execution, and there be hanged and let down alive, and your privy parts cut off, and your entrails taken out and burnt in your sight; then your heads to be cut off and your bodies divided into four parts, to be disposed of at Her Majesty's pleasure. And God have mercy on your soul."

While the Lord Chief Justice's final commendation sounded, with peculiar irony, through Westminster Hall, the condemned men broke into the words of the Te Deum and were led back in triumph to their several prisons.

Next day the remaining seven priests were tried on Burghley's indictment and------except for Collington, who could prove that he was in Grays Inn in London when he was supposed to be at Rheims------were condemned in the same way.

An alibi for Ford, similar to Collington's, was offered by a priest named Nicholson, but the judges ordered the witness to be committed to prison, where he came near to death from starvation.

Campion lay in irons for eleven days between his trial and his execution. Hitherto his family have made no appearance in the story; now a sister, of whom we know nothing, came to visit him, empowered to make him a last offer of freedom and a benefice if he would renounce his Faith.

There may have been other visitors------for certain details of his life in prison, such as his statement, quoted above, that in his last racking he thought they intended to kill him, can only have reached Bombinus through the report of friends------but the only one of whom we have record is George Eliot.

"If I had thought that you would have had to suffer aught but imprisonment through my accusing of you, I would never have done it," he said, "however I might have lost by it."

"If that is the case," replied Campion, "I beseech you, in God's name, to do penance, and confess your crime, to God's glory and your own salvation."

But it was fear for his life rather than for his soul that had brought the informer to the Tower; ever since the journey from Lyford, when the people had called him "Judas," he had been haunted by the specter of Catholic reprisal.

"You are much deceived," said Campion, "if you think the Catholics push their detestation and wrath as far as revenge; yet to make you quite safe, I will, if you please, recommend you to a Catholic duke in Germany, where you may live in perfect security."

But it was another man who was saved by the offer. Eliot went back to his trade of spy; Delahays, Campion's jailer, who was present at the interview, was so moved by Campion's generosity that he became a Catholic. . . .

Campion's last days were occupied entirely with his preparation for death; even in the cell he was able to practice mortifications; he fasted and remained sleepless on his knees for two nights in prayer and meditation.

Sherwin and Briant had been chosen as his companions at the scaffold. They met at the Coleharbour Tower, early in the morning of December 1, [1581] and were left together while a search was made for the clothes in which Campion had been arrested; it had been decided to execute him in the buff leather jerkin and velvet venetians which had been so ridiculed at his trial. But the garments had already been misappropriated, and he was finally led out in the gown of Irish frieze which he had worn in prison.

It was raining; it had been raining for some days, and the roads of the city were foul with mud. A great crowd had collected at the gates. "God save you all, gentlemen," Campion greeted them. "God bless you, and make you good Catholics." There were two horses, each with a hurdle at his tail. Campion was bound to one of them, Briant and Sherwin together on the other.

Then they were slowly dragged through the mud and rain, up Cheapside, past St. Martin le Grand and Newgate, along Holborn to Tyburn. Charke plodded along beside the hurdle, still eager to thrash out to the last word the question of justification by faith alone, but Campion seemed not to notice him; over Newgate Arch stood a figure of our Lady which had so far survived the Anglican hammers. Campion saluted her as he passed.

Here and there along the road a Catholic would push himself through the crowd and ask Campion's blessing. One witness, who supplied Bombinus with many details of this last morning, followed close at hand and stood by the scaffold. He records how one gentleman, "either for pity or affection, most courteously wiped" Campion's "face, all spattered with mire and dirt, as he was drawn most miserably through thick and thin; for which charity or haply some sudden moved affection, God reward him and bless him."

The scene at Tyburn was tumultuous. Sir Thomas More had stepped out into the summer sunshine, to meet death quietly and politely at a single stroke of the ax. Every circumstance of Campion's execution was vile and gross.

Sir Francis Knollys, Lord Howard, Sir Henry Lee, and other gentlemen of fashion were already waiting beside the scaffold. When the procession arrived, they were disputing whether the motion of the sun from east to west was violent or natural; they postponed the discussion to watch Campion, bedraggled and mud-stained, mount the cart which stood below the gallows. The noose was put over his neck. The noise of the crowd was continuous, and only those in his immediate neighborhood could hear him as he began to speak. He had it in mind to make some religious exhortation.

"Spectaculum facti sumus Deo, angelis et hominibus," he began. "These are the words of St. Paul, Englished thus, 'We are made a spectacle unto God, unto His Angels and unto men,' [1 Cor. 4:9] verified this day in me, who am here a spectacle unto my Lord God, a spectacle unto His Angels and unto you men." But he was not allowed to continue. Sir Francis Knollys interrupted, shouting up at him to confess his treason.

"As to the treasons which have been laid to my charge," he said, "and for which I am come here to suffer, I desire you all to bear witness with me that I am thereof altogether innocent."

One of the council cried that it was too late to deny what had been proved in the court.

"Well, my Lord," he replied, "I am a Catholic man and a priest; in that Faith have I lived and in that Faith I intend to die. If you esteem my religion treason, then am I guilty; as for other treason I never committed any, God is my judge. But you have now what you desire. I beseech you to have patience, and suffer me to speak a word or two for discharge of my conscience."

But the gentlemen round the gallows would not let him go forward; they still heckled him . . .

In a few halting sentences he made himself heard above the clamor. He forgave the jury and asked forgiveness of any whose names he might have compromised during his examination; he addressed himself to Sir Francis Knollys on Richardson's behalf, saying that, to his knowledge, that man had never in his possession a copy of the book which the informers declared they had found in his baggage.

Then a schoolmaster named Hearne stood forward and read a proclamation in the Queen's name, that the execution they were to witness that morning was for treason and not for religion.

Campion stood in prayer. The lords of the council still shouted up questions to him about the Bull of Excommunication, but now Campion would not answer and stood with his head bowed and his hands folded on his breast. An Anglican clergyman attempted to direct his prayers, but he answered gently, "Sir, you and I are not one in religion, wherefore I pray you content yourself. I bar none of prayer; but I only desire them that are of the household of Faith to pray with me, and in mine agony to say one creed."

They called to him to pray in English, but he replied with great mildness that "he would pray God in a language which they both well understood."

There was more noise; the councilors demanded that he should ask the Queen's forgiveness.

"Wherein have I offended her? In this I am innocent. This is my last speech; in this give me credit------I have and do pray for her."

Still the courtiers were not satisfied. Lord Howard demanded to know what Queen he prayed for.

"Yea, for Elizabeth your Queen and my Queen, unto whom I wish a long quiet reign with all prosperity."

The cart was then driven out from under him, the eager crowd swayed forward, and Campion was left hanging, until, unconscious, perhaps already dead, he was cut down and the butcher began his work.

When the spectacle was over the crowd dispersed. An emotional witness records that several thousand were turned to the Faith by the events of that day. Many thousands there have been, but they were not in that assembly. The Elizabethan mob dearly loved a bloody execution, and any felon was the hero of a few hours, whatever his crimes. If any felt uneasy about the Queen's justice, there were gentler pleasures to attract their minds; in particular two Dutchmen, who were the rage of the moment; the one was seven feet seven inches in height, "comelie of person but lame of the legs (for he had broken them of lifting a barrel of beer)"; his companion was a midget who could walk between the giant's legs, wearing a feather in his cap; he had "never a good foot nor any knee at all and yet could dance a gallard, no arm but a stump on which he could dance a cup and after toss it about three or four times and every time receive the same on the said stump." With distractions of this kind the fate of the three priests was soon forgotten. One man, however, returned from Tyburn to Grays Inn profoundly changed: Henry Walpole, Cambridge wit, minor poet, satirist, flaneur, a young man of birth, popular, intelligent, slightly romantic. He came of a Catholic family and occasionally expressed Catholic sentiments, but until that day had kept at a discreet distance from Gilbert and his circle, and was on good terms with authority. He was a typical member of that easygoing majority, on whom the success of the Elizabethan settlement depended, who would have preferred to live under a Catholic regime but accepted the change without very serious regret. He had an interest in theology and had attended Campion's conferences with the Anglican clergy. He secured a front place at Tyburn; so close that when Campion's entrails were torn out by the butcher and thrown into the cauldron of boiling water, a spot of blood splashed upon his coat. In that moment he was caught into a new life; he crossed the sea, became a priest, and, thirteen years later, after very terrible sufferings, died the same death as Campion's on the gallows at York.

And so the work of Campion continued; so it continues. He was one of a host of Martyrs, each, in their several ways, gallant and venerable; some performed more sensational feats of adventure, some sacrificed more conspicuous positions in the world, many suffered crueler tortures, but to his own, and to each succeeding generation, Campion's fame has burned with unique warmth and brilliance; it was his genius to express, in sentences that have resounded across the centuries, the spirit of chivalry in which they suffered, to typify in his zeal, his innocence, his inflexible purpose, the pattern which they followed.

Years later, in the somber, skeptical atmosphere of the eighteenth century, Bishop Challoner set himself to sift out and collect the English Martyrology. The Catholic cause was very near to extinction in England. Families who had resisted the onset of persecution were quietly conforming under neglect. The Church survived here and there in scattered households, regarded by the world as, at the best, something Gothic and slightly absurd, like a ghost or a family curse. Emancipation still lay in the distant future; no career was open to the Catholics; their only ambition was to live quietly in their houses, send their children to school abroad, pay the double land taxes, and, as best they could, avoid antagonizing their neighbors. It was then, when the whole gallant sacrifice appeared to have been prodigal and vain, that the story of the Martyrs lent them strength.

We are the heirs of their conquest, and enjoy, at our ease, the plenty which they died to win.

Today a chapel stands by the site of Tyburn; in Oxford, the city he loved best, a noble college has risen dedicated in Campion's honor,

"There will never want in England men that will have care of their own salvation, nor such as shall advance other men's; neither shall this Church here ever fail so long as priests and pastors shall be found for their sheep, rage man or devil never so much."

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  The Sacrament of the Holy Eucharist
Posted by: Stone - 04-15-2021, 10:37 AM - Forum: Church Doctrine & Teaching - Replies (3)

Holy Eucharist
(Greek eucharistia, thanksgiving).


The name given to the Blessed Sacrament of the Altar in its twofold aspect of sacrament and Sacrifice of Mass, and in which Jesus Christ is truly present under the appearances of bread and wine.

Other titles are used, such as "Lord's Supper" (Coena Domini), "Table of the Lord" (Mensa Domini), the "Lord's Body" (Corpus Domini), and the "Holy of Holies" (Sanctissimum), to which may be added the following expressions, and somewhat altered from their primitive meaning: "Agape" (Love-Feast), "Eulogia" (Blessing), "Breaking of Bread", "Synaxis" (Assembly), etc.; but the ancient title "Eucharistia" appearing in writers as early as Ignatius, Justin, and Irenæus, has taken precedence in the technical terminology of the Church and her theologians. The expression "Blessed Sacrament of the Altar", introduced by Augustine, is at the present day almost entirely restricted to catechetical and popular treatises.

This extensive nomenclature, describing the great mystery from such different points of view, is in itself sufficient proof of the central position the Eucharist has occupied from the earliest ages, both in the Divine worship and services of the Church and in the life of faith and devotion which animates her members.

The Church honors the Eucharist as one of her most exalted mysteries, since for sublimity and incomprehensibility it yields in nothing to the allied mysteries of the Trinity and Incarnation. These three mysteries constitute a wonderful triad, which causes the essential characteristic of Christianity, as a religion of mysteries far transcending the capabilities of reason, to shine forth in all its brilliance and splendor, and elevates Catholicism, the most faithful guardian and keeper of our Christian heritage, far above all pagan and non-Christian religions.

The organic connection of this mysterious triad is clearly discerned, if we consider Divine grace under the aspect of a personal communication of God. Thus in the bosom of the Blessed Trinity, God the Father, by virtue of the eternal generation, communicates His Divine Nature to God the Son, "the only begotten Son who is in the bosom of the Father" (John 1:18), while the Son of God, by virtue of the hypostatic union, communicates in turn the Divine Nature received from His Father to His human nature formed in the womb of the Virgin Mary (John 1:14), in order that thus as God-man, hidden under the Eucharistic Species, He might deliver Himself to His Church, who, as a tender mother, mystically cares for and nurtures in her own bosom this, her greatest treasure, and daily places it before her children as the spiritual food of their souls. Thus the Trinity, Incarnation, and Eucharist are really welded together like a precious chain, which in a wonderful manner links heaven with earth, God with man, uniting them most intimately and keeping them thus united. By the very fact that the Eucharistic mystery does transcend reason, no rationalistic explanation of it, based on a merely natural hypothesis and seeking to comprehend one of the sublimest truths of the Christian religion as the spontaneous conclusion of logical processes, may be attempted by a Catholic theologian.

The modern science of comparative religion is striving, wherever it can, to discover in pagan religions "religio-historical parallels", corresponding to the theoretical and practical elements of Christianity, and thus by means of the former to give a natural explanation of the latter. Even were an analogy discernible between the Eucharistic repast and the ambrosia and nectar of the ancient Greek gods, or the haoma of the Iranians, or the soma of the ancient Hindus, we should nevertheless be very cautious not to stretch a mere analogy to a parallelism strictly so called, since the Christian Eucharist has nothing at all in common with these pagan foods, whose origin is to be found in the crassest idol- and nature-worship. What we do particularly discover is a new proof of the reasonableness of the Catholic religion, from the circumstance that Jesus Christ in a wonderfully condescending manner responds to the natural craving of the human heart after a food which nourishes unto immortality, a craving expressed in many pagan religions, by dispensing to mankind His own Flesh and Blood. All that is beautiful, all that is true in the religions of nature, Christianity has appropriated to itself, and like a concave mirror has collected the dispersed and not infrequently distorted rays of truth into their common focus and again sent them forth resplendently in perfect beams of light.

It is the Church alone, "the pillar and ground of truth", imbued with and directed by the Holy Spirit, that guarantees to her children through her infallible teaching the full and unadulterated revelation of God. Consequently, it is the first duty of Catholics to adhere to what the Church proposes as the "proximate norm of faith" (regula fidei proxima), which, in reference to the Eucharist, is set forth in a particularly clear and detailed manner in Sessions XIII, XXI, and XXII of the Council of Trent.

The quintessence of these doctrinal decisions consists in this, that in the Eucharist the Body and Blood of the God-man are truly, really, and substantially present for the nourishment of our souls, by reason of the transubstantiation of the bread and wine into the Body and Blood of Christ, and that in this change of substances the unbloody Sacrifice of the New Testament is also contained.

These three principle truths — Sacrifice, Sacrament, and Real Presence — are given a more detailed consideration in the following articles:

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  ‘Falsifying history’: VICE media flogged for publishing Cambodia genocide victims’ photoshopped
Posted by: Stone - 04-15-2021, 08:55 AM - Forum: Socialism & Communism - No Replies

‘Falsifying history’: VICE media flogged for publishing Cambodia genocide victims’ photos with SMILES photoshopped on their faces

[Image: 6073056a2030272a90683004.JPG]
FILE PHOTO. A survivor of the Khmer Rouge regime Hem Sakou, 79,
stands in front of portraits of victims at the Tuol Sleng (S-21) genocide museum in Phnom Penh May 31, 2011. © Reuters / Samrang Pring


RT | 11 Apr, 2021 

Altered images of people executed by the Khmer Rouge regime have been published by VICE media group, with smiles “photoshopped” to the victims’ faces. The now-deleted article has caused a public outcry and a warning from Cambodia.

VICE’s interview with Matt Loughrey, originally published on Friday, contained images from Cambodia’s Tuol Sleng prison, also known as S21, where thousands of people were tortured and killed between 1975 and 1979. However, the photographs were not only colorized, but also edited, with the artist adding a fake smile to the victims’ faces. No original images were published alongside the altered ones.



The artist, who apparently claimed he was in close contact with the victims’ families while he was working on this project, had in fact never been in contact with the rightful owners of the photographs, Cambodia’s Ministry of Culture and Fine Arts (MCFA) said in a statement on Sunday. “MCFA does not accept this kind of manipulation and considers this work of Matt Loughrey to seriously affect the dignity of the victims, the reality of Cambodia’s history,” it said, calling on the media to remove the images. Cambodia might consider taking legal action, both national and international, it added.

Having been contacted by several media agencies, the artist declined to comment. However, in an alleged screenshot of a private message, he seemingly doubled down on the claim that he “worked with” the relatives and that some of them “requested their relative to smile.” In the same message, he appeared to suggest VICE put his words out of context, claiming that one French outlet managed to do a better job at presenting the altered photos.



While the text of the VICE’s interview did mention Loughrey speculating that the prisoners might have been smiling in some of the photos due to “nervousness,” it never revealed the fact that the people in the images selected for the story did not have smiling faces in the originals.The latter has apparently been confirmed by an army on internet sleuths, who began posting black and white originals from the museum alongside the “enhanced” mugshots.



VICE eventually took the entire article down, replacing it with an editorial note saying that “The story did not meet the editorial standards of VICE and has been removed. We regret the error and will investigate how this failure of the editorial process occurred.”

However, critics on social media were not satisfied with the ‘non-apology’. Numerous outraged readers have called the published works “insulting,” “disgusting” and “falsifying history.”



It quickly turned out that the bizarre approach to “restoring” old photos was Loughrey’s “thing” for quite some time, and he’s apparently dubbed it “service with a smile.”

An online petition that was originally created to pressure VICE into removing the story is now demanding a proper apology.

Minimising the pain and trauma of our community by those who are not connected to the experience is not only revising and erasing history, it is a violent act,” the petition, which has been signed by over six thousand people, says, also calling on the artist to “stop using photos of Cambodian genocide victims for your experimentation and entertainment.”

At least 1.7 million people were killed during the rule of the repressive Khmer Rouge regime led by Pol Pot. While some of them died as result of dislocations and forced labor, others were tortured to death in prisons and camps. Between 14,000 and 17,000 people, including children, were sent into the infamous S21 prison, where many of them were photographed before executions. Only seven of its prisoners survived.

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  Pope Pius VI: Auctorem Fidei
Posted by: Stone - 04-15-2021, 08:27 AM - Forum: Papal Documents and Bulls - Replies (1)

Auctorem Fidei
A Bull issued by Pius VI, 28 August, 1794, in condemnation of the Gallican and Jansenist acts and tendencies of the Synod of Pistoia (1786).


AUCTOREM FIDEI
Errors of the Synod of Pistoia
[Condemned in the Constitution, "Auctorem fidei," Aug. 28, 1794]


A. Errors about the Church


Obscuring of Truths in the Church [From the Decree de Grat., sec. I]

1. The proposition, which asserts "that in these later times there has been spread a general obscuring of the more important truths pertaining to religion, which are the basis of faith and of the moral teachings of Jesus Christ,"—heretical.


The Power Attributed to the Community of the Church, in Order That by This the Power May Be Communicated to the Pastors

2. The proposition which states "that power has been given by God to the Church, that it might be communicated to the pastors who are its ministers for the salvation of souls"; if thus understood that the power of ecclesiastical ministry and of rule is derived from the COMMUNITY of the faithful to the pastors,—heretical.


The Name Ministerial Head Attributed to the Roman Pontiff
3. In addition, the proposition which states "that the Roman Pontiff is the ministerial head," if it is so explained that the Roman Pontiff does not receive from Christ in the person of blessed Peter, but from the Church, the power of ministry, which as successor of Peter, true vicar of Christ and head of the whole Church he possesses in the universal Church,—heretical.'



The Power of the Church for the Establishing and the Sanctioning of Exterior Discipline
4. The proposition affirming, "that it would be a misuse of the authority of the Church, when she transfers that authority beyond the limits of doctrine and of morals, and extends it to exterior matters, and demands by force that which depends on persuasion and love"; and then also, "that it pertains to it much less, to demand by force exterior obedience to its decrees"; in so far as by those undefined words, "extends to exterior matters," the proposition censures as an abuse of the authority of the Church the use of its power received from God, which the apostles themselves used in establishing and sanctioning exterior discipline—heretical.


5. In that part in which the proposition insinuates that the Church "does not have authority to demand obedience to its decrees otherwise than by means which depend on persuasion; in so far as it intends that the Church has not conferred on it by God the power, not only of directing by counsel and persuasion, but also of ordering by laws, and of constraining and forcing the inconstant and stubborn by exterior judgment and salutary punishments" leading toward a system condemned elsewhere as heretical.


Rights Attributed to Bishops Beyond What is Lawful
6. The doctrine of the synod by which it professes that "it is convinced that a bishop has received from Christ all necessary rights for the good government of his diocese," just as if for the good government of each diocese higher ordinances dealing either with faith and morals, or with general discipline, are not necessary, the right of which belongs to the supreme Pontiffs and the General Councils for the universal Church,—schismatic, at least erroneous.


7. Likewise, in this, that it encourages a bishop "to pursue zealously a more perfect constitution of ecclesiastical discipline," and this "against all contrary customs, exemptions, reservations which are opposed to the good order of the diocese, for the greater glory of God and for the greater edification of the faithful"; in that it supposes that a bishop has the right by his own judgment and will to decree and decide contrary to customs, exemptions, reservations, whether they prevail in the universal Church or even in each province, without the consent or the intervention of a higher hierarchic power, by which these customs, etc., have been introduced or approved and have the force of law,—leading to schism and subversion of hierarchic rule, erroneous.

8. Likewise, in that it says it is convinced that "the rights of a bishop received from Jesus Christ for the government of the Church cannot be altered nor hindered, and, when it has happened that the exercise of these rights has been interrupted for any reason whatsoever, a bishop can always and should return to his original rights, as often as the greater good of his church demands it"; in the fact that it intimates that the exercise of episcopal rights can be hindered and coerced by no higher power, whenever a bishop shall judge that it does not further the greater good of his church,—leading to schism, and to subversion of hierarchic government, erroneous.


The Right Incorrectly Attributed to Priests of Inferior Rank in Decrees of Faith and Discipline
9. The doctrine which states, that "the reformation of abuses in regard to ecclesiastical discipline ought equally to depend upon and be established by the bishop and the parish priests in diocesan synods, and that without the freedom of decision, obedience would not be due to the suggestions and orders of the bishops," 1-false, rash, harmful to episcopal authority, subversive of hierarchic government, favoring the heresy of Arius, which was renewed by Calvin.


10. Likewise, the doctrine by which parish priests and other priests gathered in a synod are declared judges of faith together with the bishop, and at the same time it is intimated that they are qualified for judgment in matters of faith by their own right and have indeed received it by ordination,—false, rash, subversive of hierarchic order, detracting from the strength of dogmatic definitions or judgments of the Church, at least erroneous.

11. The opinion enunciating that by the long-standing practice of our ancestors, handed down even from apostolic times, preserved through the better ages of the Church, it has been accepted that "decrees, or definitions, or opinions even of the greater sees should not be accepted, unless they had been recognized and approved by the diocesan synod,"—false, rash, derogatory, in proportion to its generality, to the obedience due to the apostolic constitutions, and also to the opinions emanating from the legitimate, superior, hierarchic power, fostering schism and heresy.


Calumnies Against Some Decisions in the Matter of Faith Which Have Come Down from Several Centuries
12. The assertions of the synod, accepted as a whole concerning decisions in the matter of faith which have come down from several centuries, which it represents as decrees originating from one particular church or from a few pastors, unsupported by sufficient authority, formulated for the corruption of the purity of faith and for causing disturbance, introduced by violence, from which wounds, still too recent, have been inflicted,—false, deceitful, rash, scandalous, injurious to the Roman Pontiffs and the Church, derogatory to the obedience due to the Apostolic Constitutions, schismatic, dangerous, at least erroneous.



The So-called Peace of Clement IX
13. The proposition reported among the acts of the synod, which intimates that Clement IX restored peace to the Church by the approval of the distinction of right and deed in the subscription to the formulary written by Alexander VII (see n. 1ogg),—false, rash, injurious to Clement IX.


14. In so far as it approves that distinction by extolling its supporters with praise and by berating their opponents,—rash, pernicious, injurious to the Supreme Pontiffs, fostering schism and heresy.


The Composition of the Body of the Church
15. The doctrine which proposes that the Church "must be considered as one mystical body composed of Christ, the head, and the faithful, who are its members through an ineffable union, by which in a marvelous way we become with Him one sole priest, one sole victim, one sole perfect adorer of God the Father, in spirit and in truth," under-stood in this sense, that no one belongs to the body of the Church except the faithful, who are perfect adorers in spirit and in truth,—heretical.




B. Errors about Justification, Grace, the Virtues



The State of Innocence
16. The doctrine of the synod about the state of happy innocence, such as it represents it in Adam before his sin, comprising not only integrity but also interior justice with an inclination toward God through love of charity, and primeval sanctity restored in some way after the fall; in so far as, understood comprehensively, it intimates that that state was a con-sequence of creation, due to man from the natural exigency and condition of human nature, not a gratuitous gift of God, false, elsewhere condemned in Baius and in Quesnel, erroneous, favorable to the Pelagian heresy.



Immortality Viewed as a Natural Condition of Man
17. The proposition stated in these words: "Taught by the Apostle, we regard death no longer as a natural condition of man, but truly as a just penalty for original guilt," since, under the deceitful mention of the name of the Apostle, it insinuates that death, which in the present state has been inflicted as a just punishment for sin by the just withdrawal of immortality, was not a natural condition of man, as if immortality had not been a gratuitous gift, but a natural condition,—deceitful, rash, injurious to the Apostle, elsewhere condemned



The Condition of Man in the State of Nature
18. The doctrine of the synod stating that "after the fall of Adam, God announced the promise of a future Redeemer and wished to con-sole the human race through hope of salvation, which Jesus was to bring"; nevertheless, "that God willed that the human race should pass through various states before the plenitude of time should come"; and first, that in the state of nature "man, left to his own lights, would learn to distrust his own blind reason and would move himself from his own aberrations to desire the aid of a superior light"; the doctrine, as it stands, is deceitful, and if understood concerning the desire of the aid of a superior light in relation to the salvation promised through Christ, that man is supposed to have been able to move himself to conceive this desire by his own proper lights remaining after the fall, —suspected, favorable to the Semipelagian heresy.



The Condition of Man under the Law
19. Likewise, the doctrine which adds that under the Law man "be-came a prevaricator, since he was powerless to observe it, not indeed by the fault of the Law, which was most sacred, but by the guilt of man, who, under the Law, without grace, became more and more a prevaricator"; and it further adds, "that the Law, if it did not heal the heart of man, brought it about that he would recognize his evil, and, being convinced of his weakness, would desire the grace of a mediator"; in this part it generally intimates that man became a prevaricator through the nonobservance of the Law which he was powerless to observe, as if "He who is just could command something impossible, or He who is pious would be likely to condemn man for that which he could not avoid" 1) false scandalous, impious, condemned in Baius.


20. In that part in which it is to be understood that man, while under the Law and without grace, could conceive a desire for the grace of a Mediator related to the salvation promised through Christ, as if "grace itself does not effect that He be invoked by us"]),—the proposition as it stands, deceitful, suspect, favor-able to the Semipelagian heresy.


Illuminating and Exciting Grace
21. The proposition which asserts "that the light of grace, when it is alone, effects nothing but to make us aware of the unhappiness of our state and the gravity of our evil; that grace, in such a case, produces the same effect as the Law produced: therefore, it is necessary that God create in our heart a sacred love and infuse a sacred delight contrary to the love dominating in us; that this sacred love, this sacred delight is properly the grace of Jesus Christ, the inspiration of charity by which, when it is perceived, we act by a sacred love; that this is that root from which grow good works; that this is the grace of the New Testament, which frees us from the servitude of sin, makes us sons of God"; since it intimates that that alone is properly the grace of Jesus Christ, which creates in the heart a sacred love, and which impels us to act, or also, by which man, freed from the slavery of sin, is constituted a son of God; and that that grace is not also properly the grace of Jesus Christ, by which the heart of man is touched through an illumination of the Holy Spirit]), and that no true interior grace of Christ is given, which is resisted,—false, deceitful, leading to the error condemned in the second proposition of Jansen as heretical, and renewing it.



Faith as the First Grace
22. The proposition which declares that faith, "from which begins the series of graces, and through which, as the first voice, we are called to salvation and to the Church": is the very excellent virtue itself of faith by which men are called and are the faithful; just as if that grace were not prior, which "as it precedes the will, so it precedes faith also" suspected of heresy, and savoring of it, elsewhere condemned in Quesnel, erroneous.



The Twofold Love
23. The doctrine of the synod about the twofold love of dominating cupidity and of dominating charity, stating that man without grace is under the power of sin, and that in that state through the general influence of the dominating cupidity he taints and corrupts all his actions; since it insinuates that in man, while he is under the servitude or in the state of sin, destitute of that grace by which he is freed from the servitude of sin and is constituted a son of God, cupidity is so dominant that by its general influence all his actions are vitiated in themselves and corrupted; or that all his works which are done before justification, for whatsoever reason they may be done, are sins; as if in all his acts the sinner is a slave to the dominating cupidity,—false, dangerous, leading into the error condemned by the Tridentine Council as heretical, again condemned in Baius, art. 40


24. But in this part, indeed, no intermediate affections are placed between the dominating cupidity and the dominating charity, planted by nature itself and worthy of praise because of their own nature, which, together with love of the beatitude and a natural inclination to good "have remained as the last outline and traces of the image of God"; just as if "between the divine love which draws us to the kingdom, and illicit human love which is condemned, there should not be given a licit human love which is not censured" false, elsewhere condemned.


Servile Fear
25. The doctrine which in general asserts that the fear of punishment "cannot be called evil if it, at least, prevails to restrain the hand"; as if the fear itself of hell, which faith teaches must he imposed on sin, is not in itself good and useful as a supernatural gift, and a motion inspired by God preparing for the love of justice,—false, rash, dangerous, injurious to the divine gifts, elsewhere condemned [see n. 746], contrary to the doctrine of the Council of Trent [see n. 798, 898], and to the common opinion of the Fathers, namely "that there is need," according to the customary order of preparation for justice, "that fear should first enter, through which charity will come; fear is a medicine, charity is health”.



The Punishment of Those Who Die with Original Sin Only
26. The doctrine which rejects as a Pelagian fable, that place of the lower regions (which the faithful generally designate by the name of the limbo of children) in which the souls of those departing with the sole guilt of original sin are punished with the punishment of the condemned, exclusive of the punishment of fire, just as if, by this very fact, that these who remove the punishment of fire introduced that middle place and state free of guilt and of punishment between the kingdom of God and eternal damnation, such as that about which the Pelagians idly talk,—false, rash, injurious to Catholic schools.



C. Errors about the Sacraments, and First about the Sacramental Form with a Condition Attached

27. The deliberation of the synod which, under pretext of clinging to ancient canons in the case of doubtful baptism, declares its intention of omitting mention of the conditional form,—rash, contrary to practice, to the law, to the authority of the Church.


The Partaking of the Victim in the Sacrifice of the Mass
28. The proposition of the synod in which, after it states that "a partaking of the victim is an essential part in the sacrifice," it adds, "nevertheless, it does not condemn as illicit those Masses in which those present do not communicate sacramentally, for the reason that they do partake of the victim, although less perfectly, by receiving it spiritually," since it insinuates that there is something lacking to the essence of the sacrifice in that sacrifice which is performed either with no one present, or with those present who partake of the victim neither sacramentally nor spiritually, and as if those Masses should be condemned as illicit, in which, with the priest alone communicating, no one is present who communicates either sacramentally or spiritually,—false, erroneous, suspected of heresy and savoring of it.



The Efficacy of the Rite of Consecration
29. The doctrine of the synod, in that part in which, undertaking to explain the doctrine of faith in the rite of consecration, and disregarding the scholastic questions about the manner in which Christ is in the Eucharist, from which questions it exhorts priests performing the duty of teaching to refrain, it states the doctrine in these two propositions only:


1) after the consecration Christ is truly, really, substantially under the species;

2) then the whole substance of the bread and wine ceases, appearances only remaining;

it (the doctrine) absolutely omits to make any mention of transubstantiation, or conversion of the whole substance of the bread into the body, and of the whole substance of the wine into the blood, which the Council of Trent defined as an article of faith [see n. 877, 884], and which is contained in the solemn profession of faith [see n. 997]; since by an indiscreet and suspicious omission of this sort knowledge is taken away both of an article pertaining to faith, and also of the word consecrated by the Church to protect the profession of it, as if it were a discussion of a merely scholastic question,—dangerous, derogatory to the exposition of Catholic truth about the dogma of transubstantiation, favorable to heretics.


The Application of the Fruit of the Sacrifice
30. The doctrine of the synod, by which, while it professes "to believe that the oblation of the sacrifice extends itself to all, in such a way, how-ever, that in the liturgy there can be made a special commemoration of certain individuals, both living and dead, by praying God specially for them," then it immediately adds: "Not, however, that we should believe that it is in the will of the priest to apply the fruit of the sacrifice to whom He wishes, rather we condemn this error as greatly offending the rights of God, who alone distributes the fruit of the sacrifice to whom He wishes and according to the measure which pleases Him"; and consequently, from this it derides "as false the opinion foisted on the people that they who give alms to the priest on the condition that he celebrate a Mass will receive from it special fruit"; thus understood, that besides the special commemoration and prayer a special offering itself, or application of the Sacrifice which is made by the priest does not benefit, other things being equal, those for whom it is applied more than any others, as if no special fruit would come from a special application, which the Church recommends and commands should be made for definite persons or classes of persons, especially by pastors for their flock, and which, as if coming down from a divine precept, has been clearly expressed by the sacred synod of Trent (sess. 23, c. I de reform; BENED. XIV, Constit. "Cum semper oblatas," sec. 2),—false, rash, dangerous, injurious to the Church, leading into the error elsewhere condemned in Wycliffe [see n. 599]



The Suitable Order to Be Observed in Worship
31. The proposition of the synod enunciating that it is fitting, in accordance with the order of divine services and ancient custom, that there be only one altar in each temple, and therefore, that it is pleased to restore that custom,—rash, injurious to the very ancient pious custom flourishing and approved for these many centuries in the Church, especially in the Latin Church.


32. Likewise, the prescription forbidding cases of sacred relics or flowers being placed on the altar,— rash, injurious to the pious and approved custom of the Church.

33. The proposition of the synod by which it shows itself eager to remove the cause through which, in part, there has been induced a forgetfulness of the principles relating to the order of the liturgy, "by recalling it (the liturgy) to a greater simplicity of rites, by expressing it in the vernacular language, by uttering it in a loud voice"; as if the present order of the liturgy, received and approved by the Church, had emanated in some part from the forgetfulness of the principles by which it should be regulated,— rash, offensive to pious ears, insulting to the Church, favorable to the charges of heretics against it.


The Order of Penance
34. The declaration of the synod by which, after it previously stated that the order of canonical penance had been so established by the Church, in accord with the example of the apostles that it was common to all, and not merely for the punishment of guilt, but especially for the disposition to grace, it adds that "it (the synod) recognizes in that marvelous and venerable order the whole dignity of so necessary a sacrament, free from the subtleties which have been added to it in the course of time"; as if, through the order in which without the complete course of canonical penance this sacrament has been wont to be administered, the dignity of the sacrament had been lessened,—rash, scandalous, inducing to a contempt of the dignity of the sacrament as it has been accustomed to be administered throughout the whole Church, injurious to the Church itself.

35. The proposition conceived in these words: "If charity in the beginning is always weak, it behooves the priest, in obtaining an increase of this charity in the ordinary way, to make those acts of humiliation and penance which have been recommended in every age by the Church precede; to reduce those acts to a few prayers or to some fasting after absolution has already been conferred, seems to be a material desire of keeping for this sacrament the mere name of penance, rather than an illuminating and suitable means to increase that fervor of charity which ought to precede absolution; indeed we are far from blaming the practice of imposing penances to be fulfilled after absolution; if all our good works have our defects always joined to them, how much more ought we to fear lest we admit very many imperfections into the very difficult and very important work of our reconciliation"; since it implies that the penances which are imposed, to be fulfilled after absolution, are to be considered as a supplement for the defects admitted in the work of our reconciliation, rather than as truly sacramental
penances and satisfactions for the sins confessed, as if, in order that the true reason for the sacrament, not the mere name, be preserved, it would be necessary that in the ordinary way the acts of humiliation and penance, which are imposed as a means of sacramental satisfaction, should precede absolution,— false, rash, injurious to the common practice of the Church, leading to the error contained in the heretical note in Peter of Osma [see n. 728; cf. n. 1306 f.].



The Previous Disposition Necessary for Admitting Penitents to Reconciliation
36. The doctrine of the synod, in which, after it stated that "when there are unmistakable signs of the love of God dominating in the heart of a man, he can deservedly be considered worthy of being admitted to participation in the blood of Jesus Christ, which takes place in the sacraments," it further adds, "that false conversions, which take place through attrition (incomplete sorrow for sins), are not usually efficacious nor durable," consequently, "the shepherd of souls must insist on unmistakable signs of the dominating charity before he admits his penitents to the sacraments"; which signs, as it (the decree) then teaches (sec. 17), "a pastor can deduce from a firm cessation of sin and from fervor in good works"; and this "fervor of charity," moreover, it prescribes as the disposition which "should precede absolution"; so understood that not only imperfect contrition, which is sometimes called by the name of attrition, even that which is joined with the love with which a man begins to love God as the fountain of all justice [cf. n. 798], and not only contrition formed by charity, but also the fervor of a dominating charity, and that, indeed, proved by a long continued practice through fervor in good works, is generally and absolutely required in order that a man may be admitted to the sacraments, and penitents especially be admitted to the benefit of the absolution,—false, rash, disturbing to the peace of souls, contra


The Authority for Absolving
37. The teaching of the synod, which declares concerning the authority for absolving received through ordination that "after the institution of dioceses and parishes, it is fitting that each one exercise this judgment over those persons subject to him either by reason of territory or some personal right," because "otherwise confusion and disturbance would be introduced"; since it declares that, in order to prevent confusion, after dioceses and parishes have been instituted, it is merely fitting that the power of absolving be exercised upon subjects; so understood, as if for the valid use of this power there is no need of ordinary or delegated jurisdiction, without which the Tridentine Synod declares that absolution conferred by a priest is of no value,—false, rash, dangerous, contrary and injurious to the Tridentine Synod [see no. 903], erroneous.


38. Likewise, that teaching in which, after the synod professed that "it could not but admire that very venerable discipline of antiquity, which (as it says) did not admit to penance so easily, and perhaps never, that one who, after a first sin and a first reconciliation, had relapsed into guilt," it adds, that "through fear of perpetual exclusion from communion and from peace, even in the hour of death, a great restraint will be put on those who consider too little the evil of sin and fear it less," contrary to canon 13 of the first Council of Nicea, to the decretal of Innocent I to Exuperius Tolos, and then also to the decretal of Celestine I to the Bishops of Vienne, and of the Province of Narbon, redolent of the viciousness at which the Holy Pontiff is horrified in that decretal.


The Confession of Venial Sins
39. The declaration of the synod about the confession of venial sins, which it does not wish, it says, to be so frequently resorted to, lest confessions of this sort be rendered too contemptible,—rash, dangerous, contrary to the practice of the saints and the pious which was approved [see n. 899] by the sacred Council of Trent.



Indulgences
40. The proposition asserting "that an indulgence, according to its precise notion, is nothing else than the remission of that part of the penance which had been established by the canons for the sinner"; as if an indulgence, in addition to the mere remission of the canonical penance, does not also have value for the remission of the temporal punishment due to the divine justice for actual sins,—false, rash, injurious to the merits of Christ, already condemned in article 19 of Luther [see n. 759].


41. Likewise, in this which is added, i.e., that "the scholastics, puffed up by their subtleties, introduced the poorly understood treasury of the merits of Christ and of the saints, and, for the clear notion of absolution from canonical penance, they substituted a confused and false notion of the application of merits"; as if the treasures of the Church, whence the pope grants indulgences, are not the merits of Christ and of the saints,—false, rash, injurious to the merits of Christ and of the saints, previously condemned in art. 17 of Luther [see n. 757; cf. n. 550 ff.].

42. Likewise, in this which it adds, that "it is still more lamentable that that fabulous application is meant to be transferred to the dead,"—false, rash, offensive to pious ears, injurious to the Roman Pontiffs and to the practice and sense of the universal Church, leading to the error fixed [cf. n. 729] in the heretical note in Peter of Osma, again condemned in article 22 of Luther [see n. 762].

43. In this, finally, that it most shamelessly inveighs against lists of indulgences, privileged altars, etc., —rash, offensive to the ears of the pious, scandalous, abusive to the Supreme Pontiffs, and to the practice common in the whole Church.


The Reservation of Cases
44. The proposition of the synod asserting that the "reservation of cases at the present time is nothing else than an improvident bond for priests of lower rank, and a statement devoid of sense for penitents who are accustomed to pay no heed to this reservation,"—false, rash, evil-sounding, dangerous, contrary to the Council of Trent [see n. 903], injurious to the hierarchic power.

45. Likewise, concerning the hope which it expressed that "when the Ritual and the order of penance had been reformed, there would be no place any longer for reservations of this sort"; in so far as, considering the careful generality of the words, it intimates that, by a reformation of the Ritual and of the order of penance made by a bishop or a synod, cases can be abolished which the Tridentine Synod (sess. 14, c. 7 [n. 903]) declares the Supreme Pontiffs could reserve to their own special judgment, because of the supreme power given to them in the universal Church the proposition is false, rash, derogatory, and injurious to the Council of Trent and to the authority of the Supreme Pontiffs.


Censures
46. The proposition asserting that "the effect of excommunication is merely exterior, because by its nature it merely excludes from exterior communion with the Church"; as if excommunication were not a spiritual punishment, binding in heaven, obligating souls,—false, dangerous, condemned in art. 23 of Luther [see n. 763], at least erroneous.


47. Likewise, the proposition which teaches that it is necessary, according to the natural and divine laws, for either excommunication or for suspension, that a personal examination should precede, and that, there-fore, sentences called "ipso facto" have no other force than that of a serious threat without any actual effect, false, rash, pernicious, injurious to the power of the Church, erroneous.

48. Likewise, the proposition which says that "useless and vain is the formula introduced some centuries ago of general absolution from ex-communications into which the faithful might have fallen,"—false, rash, injurious to the practice of the Church.

49. Likewise, the proposition which condemns as null and invalid "suspensions imposed from an informed conscience,"—false, pernicious, injurious to Trent.

50. Likewise, in that decree which insinuates that a bishop alone does not have the right to make use of the power which, nevertheless, Trent confers on him (sess. 14, c. I de reform.) of legitimately inflicting suspensions "from an informed conscience,"—harmful to the jurisdiction of the prelates of the Church.


Orders
51. The doctrine of the synod which says that in promoting to orders this method, from the custom and rule of the ancient discipline, was accustomed to be observed, "that if any cleric was distinguished for holiness of life and was considered worthy to ascend to sacred orders, it was the custom to promote him to the diaconate, or to the priesthood, even if he had not received minor orders; and that at that time such an ordination was not called `per saltum,' as afterwards it was so called,"


52. Likewise, the doctrine which intimates that there was no other title for ordinations than appointment to some special ministry, such as was prescribed in the Council of Chalcedon; adding that, as long as the Church conformed itself to these principles in the selection of sacred ministers, the ecclesiastical order flourished; but that those happy days have passed, and new principles have been introduced later, by which the discipline in the choice of ministers for the sanctuary was corrupted;

53. Likewise, that among these very principles of corruption it mentions the fact that there has been a departure from the old rule by which, as it says (Sec. 5) the Church, treading in the footsteps of the Apostle, had prescribed that no one should be admitted to the priesthood unless he had preserved his baptismal innocence, since it implies that discipline has been corrupted by decrees and rules:

1) Whether by these ordinations "per saltum" have been forbidden;

2) or by these, for the need and advantage of churches, ordinations without special title of office are approved, as the ordination for the title of patrimony, specifically approved by Trent, that obedience having been assured by which those so ordained are obliged to serve the necessities of the Churches in fulfilling those duties, for which, considering the time and the place, they were ordained by the bishop, just as it was accustomed to be done from apostolic times in the primitive Church;

3) or, by these a distinction was made by canon law of crimes which render the delinquents irregular; as if, by this distinction, the Church departed from the spirit of the Apostle by not excluding in general and without distinction from the ecclesiastical ministry all, whosoever they be, who have not preserved their baptismal innocence,—the doctrine is false in its several individual parts, rash, disturbing to the order introduced for the need and advantage of the churches, injurious to the discipline approved by the canons and especially by the decrees of the Council of Trent.

54. Likewise, the doctrine which notes as a shameful abuse ever to offer alms for the celebration of Masses, and for administering the sacraments, as well as to accept any offering so-called "of the stole," and, in general, any stipend and honorarium which may be offered on the occasion of prayers or of some parochial function; as if the ministers of the Church should be charged with a shameful abuse because they use the right promulgated by the Apostle of accepting temporal aids from those to whom they furnish spiritual ministrations [Gal. 6: 6],—false, rash, harmful to ecclesiastical and pastoral right, injurious to the Church and its ministers.

55. Likewise, the doctrine by which it professes to desire very much that some way be found of removing the lesser clergy (under which name it designates the clerics of minor orders) from cathedrals and colleges by providing otherwise, namely through approved lay people of mature age, a suitable assigned stipend for the ministry of serving at Masses and for other offices such as that of acolyte, etc., as formerly, it says, was usually done when duties of that sort had not been reduced to mere form for the receiving of major orders; inasmuch as it censures the rule by which care is taken that "the functions of minor orders are to be performed or exercised only by those who have been established in them according to rank" (Conc. prov. IV of Milan), and this also according to the intention of the Tridentine Council (sess. 23, c. 17) "that the duties of sacred orders, from the diaconate to the porter, laudably received in the Church from apostolic times and neglected for a while in many places, should be renewed according to the sacred canons, and should not be considered useless as they are by heretics,"—a rash suggestion, offensive to pious ears, disturbing to the ecclesiastical ministry, lessening of the decency which should he observed as far as possible in celebrating the mysteries, injurious to the duties and functions of minor orders, as well as to the discipline approved by the canons and especially by the Tridentine Synod, favorable to the charges and calumnies of heretics against it.

56. The doctrine which states that it seems fitting that, in the case of canonical impediments which arise from crimes expressed in the law, no dispensation should ever be granted or allowed,—harmful to the canonical equity and moderation which has been approved by the sacred council of Trent, derogatory to the authority and laws of the Church.

57. The prescription of the synod which generally and indiscriminately rejects as an abuse any dispensation that more than one residential benefice be bestowed on one and the same person: likewise, in this which it adds that the synod is certain that, according to the spirit of the Church, no one could enjoy more than one benefice, even if it is a simple one,—for its generality, derogatory to the moderation of the Council of Trent (sess. 7, c. 5, and sess. 24, c. 17).


Betrothals and Matrimony
58. The proposition which states that betrothals properly so-called contain a mere civil act which disposes for the celebrating of marriage, and that these same betrothals are altogether subject to the prescription of the civil laws; as if the act disposing for the sacrament is not, under this aspect, subject to the law of the Church, false, harmful to the right of the Church in respect to the effects flowing even from betrothals by reason of the canonical sanctions, derogatory to the discipline established by the Church.


59. The doctrine of the synod asserting that "to the supreme civil power alone originally belongs the right to apply to the contract of marriage impediments of that sort which render it null and are called nullifying": which "original right," besides, is said to be "essentially connected with the right of dispensing": adding that "with the secret consent or connivance of the principals, the Church could justly establish impediments which nullify the very contract of marriage"; as if the Church could not and cannot always in Christian marriages, establish by its own rights impediments which not only hinder marriage, but also render it null as regards the bond, and also dispense from those impediments by which Christians are held bound even in the countries of infidels, —destructive of canons 3, 4, 9, 12 of the 24th session of the Council of Trent, heretical [see n. 973 ff.].

60. Likewise, the proposal of the synod to the civil power, that "it remove from the number of impediments, whose origin is found in the Collection of Justinian, spiritual relationship and also that one which is called of public honor"; then, that "it should tighten the impediment of affinity and relationship from any licit or illicit connection of birth to the fourth degree, according to the civil computation through the lateral and oblique lines, in such a way, nevertheless, that there be left no hope of obtaining a dispensation"; in so far as it attributes to the civil power the right either of abolishing or of tightening impediments which have been established and approved by the authority of the Church; likewise, where it proposes that the Church can be despoiled by the civil power of the right of dispensing from impediments established or approved by the Church,—subversive of the liberty and power of the Church, contrary to Trent, issuing from the heretical principle condemned above [see n. 973 ff.].


D. Errors Concerning Duties, Practices, Rules Pertaining to Religious Worship


And First, the Adoration of the Humanity of Christ.
61. The proposition which asserts that "to adore directly the humanity of Christ, even any part of Him, would always be divine honor given to a creature"; in so far as, by this word "directly" it intends to reprove the worship of adoration which the faithful show to the humanity of Christ, just as if such adoration, by which the humanity and the very living flesh of Christ is adored, not indeed on account of itself as mere flesh, but because it is united to the divinity, would be divine honor imparted to a creature, and not rather the one and the same adoration with which the Incarnate Word is adored in His own proper flesh (from the 2nd Council of Constantinople, 5th Ecumenical Council, canon 9 [see n. 221; cf. n. 120]),—false, deceitful, detracting from and injurious to the pious and due worship given and extended by the faithful to the humanity of Christ.


62. The doctrine which rejects devotion to the most Sacred Heart of Jesus among the devotions which it notes as new, erroneous, or at least, dangerous; if the understanding of this devotion is of such a sort as has been approved by the Apostolic See,—false, rash, dangerous, offensive to pious ears, injurious to the Apostolic See.

63. Likewise, in this that it blames the worshipers of the Heart of Jesus also for this name, because they do not note that the most sacred flesh of Christ, or any part of Him, or even the whole humanity, cannot be adored with the worship of latria when there is a separation or cutting off from the divinity; as if the faithful when they adore the Heart of Jesus, separate it or cut it off from the divinity; when they worship the Heart of Jesus it is, namely, the heart of the person of the Word, to whom it has been inseparably united in that manner in which the bloodless body of Christ during the three days of death, without separation or cutting off from divinity, was worthy of adoration in the tomb,—deceitful, injurious to the faithful worshipers of the Heart of Jesus.


The Order Prescribed in the Undertaking of Pious Exercises
64. The doctrine which notes as universally superstitious "any efficacy which is placed in a fixed number of prayers and of pious salutations"; as if one should consider as superstitious the efficacy which is derived not from the number viewed in itself, but from the prescript of the Church appointing a certain number of prayers or of external acts for obtaining indulgences, for fulfilling penances and, in general, for the performance of sacred and religious worship in the correct order and due form,—false, rash, scandalous, dangerous, injurious to the piety of the faithful, derogatory to the authority of the Church, erroneous.


65. The proposition stating that "the unregulated clamor of the new institutions which have been called exercises or missions . . . , perhaps never, or at least very rarely, succeed in effecting an absolute conversion; and those exterior acts of encouragement which have appeared were nothing else than the transient brilliance of a natural emotion,"—rash, evil-sounding, dangerous, injurious to the customs piously and salutarily practiced throughout the Church and founded on the Word of God.


The Manner of Uniting the Voice of the People with the Voice of the Church in Public Prayers
66. The proposition asserting that "it would be against apostolic practice and the plans of God, unless easier ways were prepared for the people to unite their voice with that of the whole Church"; if understood to signify introducing of the use of popular language into the liturgical prayers,—false, rash, disturbing to the order prescribed for the celebration of the mysteries, easily productive of many evils.



The Reading of Sacred Scripture
67. The doctrine asserting that "only a true impotence excuses" from the reading of the Sacred Scriptures, adding, moreover, that there is produced the obscurity which arises from a neglect of this precept in regard to the primary truths of religion,—false, rash, disturbing to the peace of souls, condemned elsewhere in Quesnel [sec. 1429 ff.].



The Reading of Proscribed Books Publicly in Church
68. The praise with which the synod very highly commends the commentaries of Quesnel on the New Testament, and some works of other writers who favor the errors of Quesnel, although they have been proscribed; and which proposes to parish priests that they should read these same works, as if they were full of the solid principles of religion; each one in his own parish to his people after other functions,—false, rash, scandalous, seditious, injurious to the Church, fostering schism and heresy.



Sacred Images
69. The prescription which in general and without discrimination includes the images of the incomprehensible Trinity among the images to be removed from the Church, on the ground that they furnish an occasion of error to the untutored,—because of its generality, it is rash, and contrary to the pious custom common throughout the Church, as if no images of the Most Holy Trinity exist which are commonly approved and safely permitted (from the Brief "Sollicitudini nostrae" of Benedict XIV in the year 1745).


70. Likewise, the doctrine and prescription condemning in general every special cult which the faithful are accustomed to attach specifically to some image, and to have recourse to, rather than to another,— rash, dangerous, injurious to the pious custom prevalent throughout the Church and also to that order of Providence, by which "God, who apportions as He wishes to each one his own proper characteristics, did not want them to be common in every commemoration of the saints (from St. Augustine, Epistle 78 to the clergy, elders, and people of the church at Hippo).

71. Likewise, the teaching which forbids that images, especially of the Blessed Virgin, be distinguished by any title other than the denominations which are related to the mysteries, about which express mention is made in Holy Scripture; as if other pious titles could not be given to images which the Church indeed approves and commends in its public prayers,—rash, offensive to the ears of the pious, and especially injurious to the due veneration of the Blessed Virgin.

72. Likewise, the one which would extirpate as an abuse the custom by which certain images are kept veiled,—rash, contrary to the custom prevalent in the Church and employed to foster the piety of the faithful.


Feasts
73. The proposition stating that the institution of new feasts derived its origin from neglect in the observance of the older feasts, and from false notions of the nature and end of these solemnities,— false, rash, scandalous, injurious to the Church, favorable to the charges of heretics against the feast days celebrated by the Church.



74. The deliberation of the synod about transferring to Sunday feasts distributed through the year, and rightly so, because it is convinced that the bishop has power over ecclesiastical discipline in relation to purely spiritual matters, and therefore of abrogating the precept of hearing Mass on those days, on which according to the early law of the Church, even then that precept flourished; and then, also, in this statement which it (the synod) added about transferring to Advent by episcopal authority the fasts which should be kept throughout the year according to the precept of the Church; insomuch as it asserts that it is lawful for a bishop in his own right to transfer the days prescribed by the Church for celebrating feasts or fasts, or to abrogate the imposed precept of hearing Mass,—a false proposition, harmful to the law of the general Councils and of the Supreme Pontiffs, scandalous, favorable to schism.



Oaths
75. The teaching which says that in the happy days of the early Church oaths seemed so foreign to the model of the divine Preceptor and to the golden simplicity of the Gospel that "to take an oath without extreme and unavoidable need had been reputed to be an irreligious act, unworthy of a Christian person," further, that "the uninterrupted line of the Fathers shows that oaths by common consent have been considered as forbidden"; and from this doctrine proceeds to condemn the oaths which the ecclesiastical curia, having followed, as it says, the norm of feudal jurisprudence, adopted for investitures and sacred ordinations of bishops; and it decreed, therefore, that the law should be invoked by the secular power to abolish the oaths which are demanded in ecclesiastical curias when entering upon duties and offices and, in general, for any curial function,—false, injurious to the Church, harmful to ecclesiastical law, subversive of discipline imposed and approved by the Canons.



Ecclesiastical Conferences
76. The charge which the synod brings against the scholastic method as that "which opened the way for inventing new systems discordant with one another with respect to truths of a greater value and which led finally to probabilism and laxism"; in so far as it charges against the scholastic method the faults of individuals who could misuse and have misused it,—false, rash, against very holy and learned men who, to the great good of the Catholic religion, have developed the scholastic method, injurious, favorable to the criticism of heretics who are hostile to it.


77. Likewise in this which adds that "a change in the form of ecclesiastical government, by which it was brought about that ministers of the Church became forgetful of their rights, which at the same time are their obligations, has finally led to such a state of affairs as to cause the primitive notions of ecclesiastical ministry and pastoral solicitude to be for-gotten"; as if, by a change of government consonant to the discipline established and approved in the Church, there ever could be forgotten and lost the primitive notion of ecclesiastical ministry or pastoral solicitude,—a false proposition, rash, erroneous.

78. The prescription of the synod about the order of transacting business in the conferences, in which, after it prefaced "in every article that which pertains to faith and to the essence of religion must be distinguished from that which is proper to discipline," it adds, "in this itself (discipline) there is to be distinguished what is necessary or useful to retain the faithful in spirit, from that which is useless or too burden-some for the liberty of the sons of the new Covenant to endure, but more so, from that which is dangerous or harmful, namely, leading to superstitution and materialism"; in so far as by the generality of the words it includes and submits to a prescribed examination even the discipline established and approved by the Church, as if the Church which is ruled by the Spirit of God could have established discipline which is not only useless and burdensome for Christian liberty to endure, but which is even dangerous and harmful and leading to superstition and materialism,—false, rash, scandalous, dangerous, offensive to pious ears, injurious to the Church and to the Spirit of God by whom it is guided, at least erroneous.


Complaints Against Some Opinions Which are Still Discussed in "Catholic Schools"
79. The assertion which attacks with slanderous charges the opinions discussed in Catholic schools about which the Apostolic See has thought that nothing yet needs to be defined or pronounced,—false, rash, injurious to Catholic schools, detracting from the obedience to the Apostolic Constitutions.



E. Errors Concerning the Reformation of Regulars


The "three rules" set down as fundamental by the Synod “for the reformation of regulars"
80. Rule I which states universally and without distinction that "the regular or monastic state by its very nature cannot be harmonized with the care of souls and with the duties of parochial life, and therefore, can-not share in the ecclesiastical hierarchy without adversely opposing the principles of monastic life itself"—false, dangerous to the most holy Fathers and heads of the Church, who harmonized the practices of the regular life with the duties of the clerical order,—injurious, contrary to the old, pious, approved custom of the Church and to the sanctions of the Supreme Pontiff; as if "monks, whom the gravity of their manners and of their life and whom the holy institution of Faith approves," could not be duly "entrusted with the duties of the clergy," not only without harm to religion, but even with great advantage to the Church. (From the decretal epistle of St. Siricius to Himerius of Tarraco c. 13 [see n. 90].)


81. Likewise, in that which adds that St. Thomas and St. Bonaventure were so occupied in protecting Orders of Mendicants against the best of men that in their defenses less heat and greater accuracy were to be desired,—scandalous, injurious to the very holy Doctors, favorable to the impious slanders of condemned authors.

82. Rule II, that "the multiplicity and diversity of orders naturally produce confusion and disturbance," likewise, in that which sec. 4 sets forth, "that the founders" of regulars who, after the monastic institutions came into being, "by adding orders to orders, reforms to reforms have accomplished nothing else than to increase more and more the primary cause of evil"; if understood about the orders and institutes approved by the Holy See, as if the distinct variety of pious works to which the distinct orders are devoted should, by its nature, beget disturbance and confusion, —false, calumnious, injurious not only to the holy founders and their faithful disciples, but also to the Supreme Pontiffs themselves.

83. Rule III, in which, after it stated that "a small body living within a civil society without being truly a part of the same and which forms a small monarchy in the state, is always a dangerous thing," it then charges with this accusation private monasteries which are associated by the bond of a common rule under one special head, as if they were so many special monarchies harmful and dangerous to the civic commonwealth,—false, rash, injurious to the regular institutes approved by the Holy See for the advancement of religion, favorable to the slanders and calumnies of heretics against the same institutes.


Concerning the "system" or list of ordinances drawn from rules laid down and contained in the eight following articles "for the reformation of regulars"


84. Art. I. "Concerning the one order to be retained in the Church, and concerning the selection of the rule of St. Benedict in preference to others, not only because of its excellence but also on account of the well-known merits of his order; however, with this condition that in those items which happen to be less suitable to the conditions of the times, the way of life instituted at Port-Royal is to furnish light for discovering what it is fitting to add, what to take away;


Art. II. "Those who have joined this order should not be a part of the ecclesiastical hierarchy; nor should they be promoted to Holy Orders, except one or two at the most, to be initiated as superiors, or as chaplains of the monastery, the rest remaining in the simple order of the laity;



Art. III. "One monastery only should be allowed in any one city, and this should be located outside the walls of the city in the more retired and remote places;



Art. IV. "Among the occupations of the monastic life, a proper pro-portion should be inviolably reserved for manual labor, with suitable time, nevertheless, left for devotion to the psalmody, or also, if someone wishes, for the study of letters; the psalmody should be moderate, be-cause too much of it produces haste, weariness, and distraction; the more psalmody, orisons, and prayers are increased beyond a just proportion of the whole time, so much are the fervor and holiness of the regulars diminished;



Art. V. "No distinction among the monks should be allowed, whether they are devoted to choir or to services; such inequality has stirred up very grave quarrels and discords at every opportunity, and has driven out the spirit of charity from communities of regulars;



Art. VI. "The vow of perpetual stability should never be allowed; the older monks did not know it, who, nevertheless, were a consolation of the Church and an ornament to Christianity; the vows of chastity, poverty, and obedience should not be admitted as the common and stable rule. If anyone shall wish to make these vows, all or anyone, he will ask advice and permission from the bishop who, nevertheless, will never permit them to be perpetual, nor to exceed the limits of a year; the opportunity merely will be given of renewing them under the same conditions;



Art. VII. "The bishop will conduct every investigation into their lives, studies, and advancement in piety; it will be his duty to admit and to dismiss the monks, always, however, after taking counsel with their fellow monks;



Art. VIII. "Regulars of orders which still survive, although they are priests, may also be received into this monastery, provided they desire to be free in silence and solitude for their own sanctification only; in which case, there might be provision for the dispensation stated in the general rule, n. II, in such a way, however, that they do not follow a rule of life different from the others, and that not more than one, or at most two Masses be celebrated each day, and that it should be satisfactory to the other priests to celebrate in common together with the community;



Likewise "for the reformation of nuns"
"Perpetual vows should not be permitted before the age of 40 or 45; nuns should be devoted to solid exercises, especially to labor, turned aside from carnal spirituality by which many are distracted; consideration must also be given as to whether, so far as they are concerned, it would be more satisfactory to leave the monastery in the city;



The system is subversive to the discipline now flourishing and already approved and accepted in ancient times, dangerous, opposed and injurious to the Apostolic Constitutions and to the sanctions of many Councils, even general ones, and especially of the Council of Trent; favorable to the vicious calumnies of heretics against monastic vows and the regular institutes devoted to the more stable profession of the evangelical counsels.



F. Errors About Convoking a National Council

85. The proposition stating that any knowledge whatsoever of ecclesiastical history is sufficient to allow anyone to assert that the convocation of a national council is one of the canonical ways by which controversies in regard to religion may be ended in the Church of the respective nations; if understood to mean that controversies in regard to faith or morals which have arisen in a Church can be ended by an irrefutable decision made in a national council; as if freedom from error in questions of faith and morals belonged to a national council,--schismatic, heretical.


Therefore, we command all the faithful of Christ of either sex not to presume to believe, to teach, or to preach anything about the said propositions and doctrines contrary to what is declared in this Constitution of ours; that whoever shall have taught, defended or published them, or anyone of them, all together or separately, except perhaps to oppose them, will be subject ipso facto and without any other declaration to ecclesiastical censures, and to the other penalties stated by law against those perpetrating similar offenses.



But, by this expressed condemnation of the aforesaid propositions and doctrines, we by no means intend to approve other things contained in the same book, particularly since in it very many propositions and doctrines have been detected, related either to those which have been condemned above, or to those which show an attitude not only of rash contempt for the commonly approved doctrine and discipline, but of special hostility toward the Roman Pontiffs and the Apostolic See. Indeed, we think two must be noted especially, concerning the most august mystery of the Most Holy Trinity, sec. 2 of the decree about faith, which have issued from the synod, if not with evil intent, surely rather imprudently, which could easily drive into error especially the untutored and the incautious.



The first, after it is rightly prefaced that God in His being remains one and most simple, while
immediately adding that God is distinct in three persons, has erroneously departed from the common formula approved in institutions of Christian Doctrine, in which God is said to be one indeed "in three distinct persons," not "distinct in three persons"; and by the change in this formula, this risk of error crept into the meaning of the words, so that the divine essence is thought to be distinct in persons, which (essence) the Catholic faith confesses to be one in distinct persons in such a way that at the same time it confesses that it is absolutely undivided in itself.



The second, which concerns the three divine Persons themselves, that they, according to their peculiar personal and incommunicable properties, are to be described and named in a more exact manner of speaking, Father, Word, and Holy Ghost; as if less proper and exact would be the name "Son," consecrated by so many passages of Scripture, by the very voice of the Father coming from the heavens and from the cloud, and by the formula of baptism prescribed by Christ, and by that famous confession in which Peter was pronounced "blessed" by Christ Himself; and as if that statement should not rather be retained which the Angelic Doctor,' having learned from Augustine, in his turn taught that "in the name of the Word the same peculiar property is meant as in the name of the Son," Augustine 2 truly saying: "For the same reason he is called the Word as the Son."



Nor should the extraordinary and deceitful boldness of the Synod be passed over in silence, which dared to adorn not only with most ample praises the declaration (n. 1322 ff.) of the Gallican Council of the year 1682, which had long ago been condemned by the Apostolic See, but in order to win greater authority for it, dared to include it insidiously in the decree written "about faith," openly to adopt articles contained in it, and to seal it with a public and solemn profession of those articles which had been handed down here and there through this decree. Therefore, surely, not only a far graver reason for expostulating with them is afforded us by the Synod than was offered to our predecessors by the assemblies, but also no light injury is inflicted on the Gallican Church itself, because the synod thought its authority worth invoking in support of the errors with which that decree was contaminated.



Therefore, as soon as the acts of the Gallican convention appeared, Our predecessor, Venerable Innocent XI, by letters in the form of a Brief on the 11th day of April, in the year 1682, and afterwards, more expressly, Alexander VIII in the Constitution, "inter multiplices" on the 4th day of August, in the year 1690 (see n. 1322 ff.), by reason of their apostolic duty "condemned, rescinded, and declared them null and void"; pastoral solicitude demands much more strongly of Us that we "reject and condemn as rash and scandalous" the recent adoption of these acts tainted with so many faults, made by the synod, and, after the publication of the decrees of Our predecessors, "as especially injurious" to this Apostolic See, and we, accordingly, reject and condemn it by this present Constitution of Ours, and we wish it to be held as rejected and condemned.


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  Pope Gregory XVI: Mirari Vos - On Liberalism and Religious Indifferentism
Posted by: Stone - 04-15-2021, 06:46 AM - Forum: Encyclicals - No Replies

MIRARI VOS
On Liberalism and Religious Indifferentism

Pope Gregory XVI - August 15, 1832

To All Patriarchs, Primates, Archbishops, and Bishops of the Catholic World.

Venerable Brothers, Greetings and Apostolic Benediction.

1. We think that you wonder why, from the time of Our assuming the pontificate, We have not yet sent a letter to you as is customary and as Our benevolence for you demanded. We wanted very much to address you by that voice by which We have been commanded, in the person of blessed Peter, to strengthen the brethren.[1] You know what storms of evil and toil, at the beginning of Our pontificate, drove Us suddenly into the depths of the sea. If the right hand of God had not given Us strength, We would have drowned as the result of the terrible conspiracy of impious men. The mind recoils from renewing this by enumerating so many dangers; instead We bless the Father of consolation Who, having overthrown all enemies, snatched Us from the present danger. When He had calmed this violent storm, He gave Us relief from fear. At once We decided to advise you on healing the wounds of Israel; but the mountain of concerns We needed to address in order to restore public order delayed Us.

2. In the meantime We were again delayed because of the insolent and factious men who endeavored to raise the standard of treason. Eventually, We had to use Our God-given authority to restrain the great obstinacy of these men with the rod.[2] Before We did, their unbridled rage seemed to grow from continued impunity and Our considerable indulgence. For these reasons Our duties have been heavy.

3. But when We had assumed Our pontificate according to the custom and institution of Our predecessors and when all delays had been laid aside, We hastened to you. So We now present the letter and testimony of Our good will toward you on this happy day, the feast of the Assumption of the Virgin. Since she has been Our patron and savior amid so many great calamities, We ask her assistance in writing to you and her counsels for the flock of Christ.

4. We come to you grieving and sorrowful because We know that you are concerned for the faith in these difficult times. Now is truly the time in which the powers of darkness winnow the elect like wheat.[3] "The earth mourns and fades away....And the earth is infected by the inhabitants thereof, because they have transgressed the laws, they have changed the ordinances, they have broken the everlasting covenant."[4]

5. We speak of the things which you see with your own eyes, which We both bemoan. Depravity exults; science is impudent; liberty, dissolute. The holiness of the sacred is despised; the majesty of divine worship is not only disapproved by evil men, but defiled and held up to ridicule. Hence sound doctrine is perverted and errors of all kinds spread boldly. The laws of the sacred, the rights, institutions, and discipline -- none are safe from the audacity of those speaking evil. Our Roman See is harassed violently and the bonds of unity are daily loosened and severed. The divine authority of the Church is opposed and her rights shorn off. She is subjected to human reason and with the greatest injustice exposed to the hatred of the people and reduced to vile servitude. The obedience due bishops is denied and their rights are trampled underfoot. Furthermore, academies and schools resound with new, monstrous opinions, which openly attack the Catholic faith; this horrible and nefarious war is openly and even publicly waged. Thus, by institutions and by the example of teachers, the minds of the youth are corrupted and a tremendous blow is dealt to religion and the perversion of morals is spread. So the restraints of religion are thrown off, by which alone kingdoms stand. We see the destruction of public order, the fall of principalities, and the overturning of all legitimate power approaching. Indeed this great mass of calamities had its inception in the heretical societies and sects in which all that is sacrilegious, infamous, and blasphemous has gathered as bilge water in a ship's hold, a congealed mass of all filth.

6. These and many other serious things, which at present would take too long to list, but which you know well, cause Our intense grief. It is not enough for Us to deplore these innumerable evils unless We strive to uproot them. We take refuge in your faith and call upon your concern for the salvation of the Catholic flock. Your singular prudence and diligent spirit give Us courage and console Us, afflicted as We are with so many trials. We must raise Our voice and attempt all things lest a wild boar from the woods should destroy the vineyard or wolves kill the flock. It is Our duty to lead the flock only to the food which is healthful. In these evil and dangerous times, the shepherds must never neglect their duty; they must never be so overcome by fear that they abandon the sheep. Let them never neglect the flock and become sluggish from idleness and apathy. Therefore, united in spirit, let us promote our common cause, or more truly the cause of God; let our vigilance be one and our effort united against the common enemies.

7. Indeed you will accomplish this perfectly if, as the duty of your office demands, you attend to yourselves and to doctrine and meditate on these words: "the universal Church is affected by any and every novelty"[5] and the admonition of Pope Agatho: "nothing of the things appointed ought to be diminished; nothing changed; nothing added; but they must be preserved both as regards expression and meaning."[6] Therefore may the unity which is built upon the See of Peter as on a sure foundation stand firm. May it be for all a wall and a security, a safe port, and a treasury of countless blessings.[7] To check the audacity of those who attempt to infringe upon the rights of this Holy See or to sever the union of the churches with the See of Peter, instill in your people a zealous confidence in the papacy and sincere veneration for it. As St. Cyprian wrote: "He who abandons the See of Peter on which the Church was founded, falsely believes himself to be a part of the Church."[8]

8. In this you must labor and diligently take care that the faith may be preserved amidst this great conspiracy of impious men who attempt to tear it down and destroy it. May all remember the judgment concerning sound doctrine with which the people are to be instructed. Remember also that the government and administration of the whole Church rests with the Roman Pontiff to whom, in the words of the Fathers of the Council of Florence, "the full power of nourishing, ruling, and governing the universal Church was given by Christ the Lord."[9] It is the duty of individual bishops to cling to the See of Peter faithfully, to guard the faith piously and religiously, and to feed their flock. It behooves priests to be subject to the bishops, whom "they are to look upon as the parents of their souls," as Jerome admonishes.[10] Nor may the priests ever forget that they are forbidden by ancient canons to undertake ministry and to assume the tasks of teaching and preaching "without the permission of their bishop to whom the people have been entrusted; an accounting for the souls of the people will be demanded from the bishop."[11] Finally let them understand that all those who struggle against this established order disturb the position of the Church.

9. Furthermore, the discipline sanctioned by the Church must never be rejected or be branded as contrary to certain principles of natural law. It must never be called crippled, or imperfect or subject to civil authority. In this discipline the administration of sacred rites, standards of morality, and the reckoning of the rights of the Church and her ministers are embraced.

10. To use the words of the fathers of Trent, it is certain that the Church "was instructed by Jesus Christ and His Apostles and that all truth was daily taught it by the inspiration of the Holy Spirit."[12] Therefore, it is obviously absurd and injurious to propose a certain "restoration and regeneration" for her as though necessary for her safety and growth, as if she could be considered subject to defect or obscuration or other misfortune. Indeed these authors of novelties consider that a "foundation may be laid of a new human institution," and what Cyprian detested may come to pass, that what was a divine thing "may become a human church."[13] Let those who devise such plans be aware that, according to the testimony of St. Leo, "the right to grant dispensation from the canons is given" only to the Roman Pontiff. He alone, and no private person, can decide anything "about the rules of the Church Fathers." As St. Gelasius writes: "It is the papal responsibility to keep the canonical decrees in their place and to evaluate the precepts of previous popes so that when the times demand relaxation in order to rejuvenate the churches, they may be adjusted after diligent consideration."[14]

11. Now, however, We want you to rally to combat the abominable conspiracy against clerical celibacy. This conspiracy spreads daily and is promoted by profligate philosophers, some even from the clerical order. They have forgotten their person and office, and have been carried away by the enticements of pleasure. They have even dared to make repeated public demands to the princes for the abolition of that most holy discipline. But it is disgusting to dwell on these evil attempts at length. Rather, We ask that you strive with all your might to justify and to defend the law of clerical celibacy as prescribed by the sacred canons, against which the arrows of the lascivious are directed from every side.

12. Now the honorable marriage of Christians, which Paul calls "a great sacrament in Christ and the Church,"[15] demands our shared concern lest anything contrary to its sanctity and indissolubility is proposed. Our predecessor Pius VIII would recommend to you his own letters on the subject. However, troublesome efforts against this sacrament still continue to be made. The people therefore must be zealously taught that a marriage rightly entered upon cannot be dissolved; for those joined in matrimony God has ordained a perpetual companionship for life and a knot of necessity which cannot be loosed except by death. Recalling that matrimony is a sacrament and therefore subject to the Church, let them consider and observe the laws of the Church concerning it. Let them take care lest for any reason they permit that which is an obstruction to the teachings of the canons and the decrees of the councils. They should be aware that those marriages will have an unhappy end which are entered upon contrary to the discipline of the Church or without God's favor or because of concupiscence alone, with no thought of the sacrament and of the mysteries signified by it.

13. Now We consider another abundant source of the evils with which the Church is afflicted at present: indifferentism. This perverse opinion is spread on all sides by the fraud of the wicked who claim that it is possible to obtain the eternal salvation of the soul by the profession of any kind of religion, as long as morality is maintained. Surely, in so clear a matter, you will drive this deadly error far from the people committed to your care. With the admonition of the apostle that "there is one God, one faith, one baptism"[16] may those fear who contrive the notion that the safe harbor of salvation is open to persons of any religion whatever. They should consider the testimony of Christ Himself that "those who are not with Christ are against Him,"[17] and that they disperse unhappily who do not gather with Him. Therefore "without a doubt, they will perish forever, unless they hold the Catholic faith whole and inviolate."[18] Let them hear Jerome who, while the Church was torn into three parts by schism, tells us that whenever someone tried to persuade him to join his group he always exclaimed: "He who is for the See of Peter is for me."[19] A schismatic flatters himself falsely if he asserts that he, too, has been washed in the waters of regeneration. Indeed Augustine would reply to such a man: "The branch has the same form when it has been cut off from the vine; but of what profit for it is the form, if it does not live from the root?"[20]

14. This shameful font of indifferentism gives rise to that absurd and erroneous proposition which claims that liberty of conscience must be maintained for everyone. It spreads ruin in sacred and civil affairs, though some repeat over and over again with the greatest impudence that some advantage accrues to religion from it. "But the death of the soul is worse than freedom of error," as Augustine was wont to say.[21] When all restraints are removed by which men are kept on the narrow path of truth, their nature, which is already inclined to evil, propels them to ruin. Then truly "the bottomless pit"[22] is open from which John saw smoke ascending which obscured the sun, and out of which locusts flew forth to devastate the earth. Thence comes transformation of minds, corruption of youths, contempt of sacred things and holy laws -- in other words, a pestilence more deadly to the state than any other. Experience shows, even from earliest times, that cities renowned for wealth, dominion, and glory perished as a result of this single evil, namely immoderate freedom of opinion, license of free speech, and desire for novelty.

15. Here We must include that harmful and never sufficiently denounced freedom to publish any writings whatever and disseminate them to the people, which some dare to demand and promote with so great a clamor. We are horrified to see what monstrous doctrines and prodigious errors are disseminated far and wide in countless books, pamphlets, and other writings which, though small in weight, are very great in malice. We are in tears at the abuse which proceeds from them over the face of the earth. Some are so carried away that they contentiously assert that the flock of errors arising from them is sufficiently compensated by the publication of some book which defends religion and truth. Every law condemns deliberately doing evil simply because there is some hope that good may result. Is there any sane man who would say poison ought to be distributed, sold publicly, stored, and even drunk because some antidote is available and those who use it may be snatched from death again and again?

16. The Church has always taken action to destroy the plague of bad books. This was true even in apostolic times for we read that the apostles themselves burned a large number of books.[23] It may be enough to consult the laws of the fifth Council of the Lateran on this matter and the Constitution which Leo X published afterwards lest "that which has been discovered advantageous for the increase of the faith and the spread of useful arts be converted to the contrary use and work harm for the salvation of the faithful."[24] This also was of great concern to the fathers of Trent, who applied a remedy against this great evil by publishing that wholesome decree concerning the Index of books which contain false doctrine.[25] "We must fight valiantly," Clement XIII says in an encyclical letter about the banning of bad books, "as much as the matter itself demands and must exterminate the deadly poison of so many books; for never will the material for error be withdrawn, unless the criminal sources of depravity perish in flames."[26] Thus it is evident that this Holy See has always striven, throughout the ages, to condemn and to remove suspect and harmful books. The teaching of those who reject the censure of books as too heavy and onerous a burden causes immense harm to the Catholic people and to this See. They are even so depraved as to affirm that it is contrary to the principles of law, and they deny the Church the right to decree and to maintain it.

17. We have learned that certain teachings are being spread among the common people in writings which attack the trust and submission due to princes; the torches of treason are being lit everywhere. Care must be taken lest the people, being deceived, are led away from the straight path. May all recall, according to the admonition of the apostle that "there is no authority except from God; what authority there is has been appointed by God. Therefore he who resists authority resists the ordinances of God; and those who resist bring on themselves condemnation."[27] Therefore both divine and human laws cry out against those who strive by treason and sedition to drive the people from confidence in their princes and force them from their government.

18. And it is for this reason that the early Christians, lest they should be stained by such great infamy deserved well of the emperors and of the safety of the state even while persecution raged. This they proved splendidly by their fidelity in performing perfectly and promptly whatever they were commanded which was not opposed to their religion, and even more by their constancy and the shedding of their blood in battle. "Christian soldiers," says St. Augustine, "served an infidel emperor. When the issue of Christ was raised, they acknowledged no one but the One who is in heaven. They distinguished the eternal Lord from the temporal lord, but were also subject to the temporal lord for the sake of the eternal Lord."[28] St. Mauritius, the unconquered martyr and leader of the Theban legion had this in mind when, as St. Eucharius reports, he answered the emperor in these words: "We are your soldiers, Emperor, but also servants of God, and this we confess freely . . . and now this final necessity of life has not driven us into rebellion: I see, we are armed and we do not resist, because we wish rather to die than to be killed."[29] Indeed the faith of the early Christians shines more brightly, if with Tertullian we consider that since the Christians were not lacking in numbers and in troops, they could have acted as foreign enemies. "We are but of yesterday," he says, "yet we have filled all your cities, islands, fortresses, municipalities, assembly places, the camps themselves, the tribes, the divisions, the palace, the senate, the forum....For what war should we not have been fit and ready even if unequal in forces -- we who are so glad to be cut to pieces -- were it not, of course, that in our doctrine we would have been permitted more to be killed rather than to kill?...If so great a multitude of people should have deserted to some remote spot on earth, it would surely have covered your domination with shame because of the loss of so many citizens, and it would even have punished you by this very desertion. Without a doubt you would have been terrified at your solitude.... You would have sought whom you might rule; more enemies than citizens would have remained for you. Now however you have fewer enemies because of the multitude of Christians."[30]

19. These beautiful examples of the unchanging subjection to the princes necessarily proceeded from the most holy precepts of the Christian religion. They condemn the detestable insolence and improbity of those who, consumed with the unbridled lust for freedom, are entirely devoted to impairing and destroying all rights of dominion while bringing servitude to the people under the slogan of liberty. Here surely belong the infamous and wild plans of the Waldensians, the Beghards, the Wycliffites, and other such sons of Belial, who were the sores and disgrace of the human race; they often received a richly deserved anathema from the Holy See. For no other reason do experienced deceivers devote their efforts, except so that they, along with Luther, might joyfully deem themselves "free of all." To attain this end more easily and quickly, they undertake with audacity any infamous plan whatever.

20. Nor can We predict happier times for religion and government from the plans of those who desire vehemently to separate the Church from the state, and to break the mutual concord between temporal authority and the priesthood. It is certain that that concord which always was favorable and beneficial for the sacred and the civil order is feared by the shameless lovers of liberty.

21. But for the other painful causes We are concerned about, you should recall that certain societies and assemblages seem to draw up a battle line together with the followers of every false religion and cult. They feign piety for religion; but they are driven by a passion for promoting novelties and sedition everywhere. They preach liberty of every sort; they stir up disturbances in sacred and civil affairs, and pluck authority to pieces.

22. We write these things to you with grieving mind but trusting in Him who commands the winds and makes them still. Take up the shield of faith and fight the battles of the Lord vigorously. You especially must stand as a wall against every height which raises itself against the knowledge of God. Unsheath the sword of the spirit, which is the word of God, and may those who hunger after justice receive bread from you. Having been called so that you might be diligent cultivators in the vineyard of the Lord, do this one thing, and labor in it together, so that every root of bitterness may be removed from your field, all seeds of vice destroyed, and a happy crop of virtues may take root and grow. The first to be embraced with paternal affection are those who apply themselves to the sacred sciences and to philosophical studies. For them may you be exhorter and supporter, lest trusting only in their own talents and strength, they may imprudently wander away from the path of truth onto the road of the impious. Let them remember that God is the guide to wisdom and the director of the wise.[31] It is impossible to know God without God who teaches men to know Himself by His word.[32] It is the proud, or rather foolish, men who examine the mysteries of faith which surpass all understanding with the faculties of the human mind, and rely on human reason which by the condition of man's nature, is weak and infirm.

23. May Our dear sons in Christ, the princes, support these Our desires for the welfare of Church and State with their resources and authority. May they understand that they received their authority not only for the government of the world, but especially for the defense of the Church. They should diligently consider that whatever work they do for the welfare of the Church accrues to their rule and peace. Indeed let them persuade themselves that they owe more to the cause of the faith than to their kingdom. Let them consider it something very great for themselves as We say with Pope St. Leo, "if in addition to their royal diadem the crown of faith may be added." Placed as if they were parents and teachers of the people, they will bring them true peace and tranquility, if they take special care that religion and piety remain safe. God, after all, calls Himself "King of kings and Lord of lords."

24. That all of this may come to pass prosperously and happily, let Us raise Our eyes and hands to the most holy Virgin Mary, who alone crushes all heresies, and is Our greatest reliance and the whole reason for Our hope.[33] May she implore by her patronage a successful outcome for Our plans and actions. Let Us humbly ask of the Prince of the Apostles, Peter and his co-apostle Paul that all of you may stand as a wall lest a foundation be laid other than that which has already been laid. Relying on this happy hope, We trust that the Author and Crown of Our faith Jesus Christ will console Us in all these Our tribulations. We lovingly impart the apostolic benediction to you, venerable brothers, and to the sheep committed to your care as a sign of heavenly aid.

Given in Rome at St. Mary Major, on August 15, the feast of the Assumption of the Virgin, in the year of Our Lord 1832, the second year of Our Pontificate.

1. Lk 22.32. 

2. I Cor 4.21. 
3. Lk 22.53. 
4. Is 24.5. 
5. St. Celestine, Pope, epistle 21 to Bishop Galliar. 
6. St. Agatho, Pope, epistle to the emperor, apud Labb., ed. Mansi, vol. 2, p. 235. 
7. St. Innocent, epistle 11 apud Constat. 
8. St. Cyprian, de unitate eccles. 
9. Council of Florence, session 25, in definit. apud Labb., ed. Venet., vol. 18, col. 527. 
10. St. Jerome, epistle 2 to Nepot. a. 1, 24. 
11. From canon ap. 38 apud Labb., ed Mansi, vol. 1, p. 38. 
12. Council of Trent, session 13 on the Eucharist, prooemium . 
13. St. Cyprian, epistle 52, ed. Baluz. 
14. St. Gelasius, Pope, in epistle to the bishop of Lucaniae. 
15. Heb 13.4. 
16. Eph 4.5. 
17. Lk 11.23. 
18. Symbol .s. Athanasius. 
19. St. Jerome, epistle 57. 
20. St. Augustine, in psalm. contra part. Donat. 
21. St. Augustine, epistle 166. 
22. Ap 9.3. 
23. Acts 19. 
24. Acts of the Lateran Council 5, session 10, where the constitution of Leo X is mentioned; the earlier constitution of Alexander VI, Inter multiplices, ought to be read, in which there are many things on this point. 
25. Council of Trent, sessions 18 and 25. 
26. Letter of Clement XIII, Christianae, 25 November 1766. 
27. Rom 13.2. 
28. St. Augustine in psalt. 124, n. 7. 
29. St. Euchenius apud Ruinart. Acts of the Holy Martyrs concerning Saint Maurius and his companions, n. 4. 
30. Tertullian, in apologet., chap. 37. 
31. Wis 7.15. 
32. St. Irenaeus, bk. 14, chap. 10. 
33. St. Bernard, serm de nat. b.M.v., sect. 7.

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  Prominent Jesuit calls for young people to be banned from traditional Mass
Posted by: Stone - 04-14-2021, 04:30 PM - Forum: Vatican II and the Fruits of Modernism - No Replies

Prominent Jesuit calls for young people to be banned from traditional Mass
‘Children and young people should not be allowed to attend such Masses,’ the dissident priest demanded.

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Fr. Thomas Reese SJ  University of California Television (UCTV) / YouTube


April 14, 2021 (LifeSiteNews) — The dissident former editor of Jesuit-run America Magazine, Fr. Thomas J. Reese, S.J., has launched a scathing attack on traditional Catholics and the traditional Mass, declaring that the form of the Mass which was the norm before the Second Vatican Council should “disappear,” and that children should be banned from attending it.

Fr. Reese’s April 13 piece appeared at Religion News Service, and was entitled “The future of Catholic liturgical reform.

He hailed the “revolutionary liturgical reforms” which were proposed by Vatican II and furthered by Pope Paul VI, declaring that it was now time for a “second phase” in their implementation. Reese thus offered his own arguments, as a way to “get the conversation going” on the topic, and asking liturgical scholars to consider his proposals.


A New Liturgical Revolution

The former editor of America Magazine began by calling for the incorporation of contemporary culture in the Catholic Church’s liturgy, saying that the various bishops’ conferences should “gather scholars, poets, musicians, artists and pastors to develop liturgies for their specific cultures.”

Liturgy becomes “boring and dies” if “out of touch with local culture,” he declared.

The Jesuit also offered his own solutions to face the vocations crisis in large parts of the Church, suggesting that the liturgy no longer be the place only for “celibate, male, full-time employees,” and opening up the sacraments of anointing of the sick and confession to deacons or even the laity.

Reese bemoaned what he described as clergy focusing “exclusively on the consecration” while “ignoring” the actual meaning of the prayer. More important than the act of consecration, by which the bread and wine are transformed into the Body and Blood of Christ, was the “transformation of the community into the body of Christ so we can live out the covenant we have through Christ,” wrote Reese.

“The church needs more and better Eucharistic prayers based on our renewed understanding of the Eucharist,” he declared. After mentioning a desire for “more biblical language,” the former columnist for the National Catholic Reporter called for Eucharistic prayers focusing on the “church’s concern for the poor, or for justice, peace, healing and the environment.”


Attacking the Traditional Latin Mass

Some of Reese’s strongest passages came in reference to the traditional Latin Mass. In three short paragraphs he delivered an attack on the Mass which the Church has celebrated for centuries, and calling for its extermination.

“After the Pauline reforms of the liturgy, it was presumed that the ‘Tridentine’ or Latin Mass would fade away. Bishops were given the authority to suppress it in their dioceses, but some people clung to the old liturgy to the point of schism.”

The dissident priest objected to Pope Emeritus Benedict XVI’s 2007 Motu Proprio Summorum Pontificum, which once again promoted the traditional Mass, and suggested that provision of the traditional liturgy marked a subversion of episcopal authority in the diocese.

“The church needs to be clear that it wants the unreformed liturgy to disappear and will only allow it out of pastoral kindness to older people who do not understand the need for change,” he continued.

“Children and young people should not be allowed to attend such Masses.”

Reese’s attack on the traditional Mass, particular its young attendees, and the implicit suggestions that the modern Mass is more relevant, comes as reports show the Jesuit order to be in a steep decline.

Catholic apologist Dr. Taylor Marshall noted the Jesuits have declined 41.5% since 1977. In 2018, their numbers were just 15,842, less than half of the figure seen in at their peak in 1965.

Meanwhile, traditional communities such as the Priestly Fraternity of Saint Peter (FSSP), and the Institute of Christ the King Sovereign Priest (ICKSP) are steadily growing year on year. Only 23 years old, the FSSP now numbers 300 priests and over 150 seminarians from just two seminaries, while the 21-year-old ICKSP has around 100 priests, and 90 seminarians from just one seminary.


Ecumenism Trumping Doctrine

Known for his unorthodox and anti-Catholic viewpoints on matters of liturgy, doctrine, and morality, Reese continued this trend by proposing ecumenical developments in the liturgy, at the cost of the preservation of the Church’s sacred rites.

He called for the “fermentum,” the particle of the sacred Host which is dropped into the chalice during the Mass after the consecration, to be used as a tool of ecumenism.

Reese suggested that the particle, which is at that point the Body and Blood of Christ, should be sent to the “Ecumenical Patriarch or other Christian bishops,” during Holy Week, as “ecumenical relations improve.”

“Popes have already shared episcopal rings and croziers with non-Catholic bishops; sharing the fermentum would be a logical next step,” he reasoned, thus defending his promotion of the reception of Holy Communion by non-Catholics.


[Conciliar] Clergy Respond: defend the Mass and the Church

Fr. Reese’s hit piece on the traditional liturgy, but also on the Church’s commitment to doctrine, has been met with instant scorn by numerous clergy.

U.K. Catholic commentator Deacon Nick Donnelly noted the similarities between Reese’s words and the totalitarian measures taken against the Church by communist China: “Looks like the Jesuits are taking a leaf out of the playbook of the Chinese Communist Party, that also bans young Catholics from attending Mass.”

Donnelly also expressed his concern that Reese’s proposed ban on the traditional Mass was a sign of things to come, especially given the recent unprecedented restrictions on the Latin Mass in the Vatican.

A diocesan priest from the U.K., Fr. Timothy Finigan, also hit back at Fr. Reese, noting the proliferation of young attendees at the traditional liturgies, whom Reese wished to ban: “Saying the TLM in different places regularly, I find that as I get older, I need to … practice greater patience with the follies of young adults. They form such a large component of those attending, serving, singing …”

Similar concerns were expressed by Fr. Mark Elliott Smith, an ordinariate priest and rector of the Shrine of Our Lady of the Assumption in London, in comments to LifeSiteNews. He described the article as “really rather insulting: first to those he deems too old to understand and accept change; second to those who are too young and too naive to embrace tradition.”

“He seems to want to impose a rigid uniformity which takes little account of the fact that Catholic liturgical praxis is characterized by richness and diversity.”

So also thought Br. Martin Navarro of the Oblates of St. Augustine. “Reese … suggests two reforms that he would like to see: the suppression of the Traditional Latin Mass, and the sharing of the ‘fermentum’ with non-Catholics as a symbol of ecumenism and unity.”

In his comments to LifeSiteNews, Br. Martin suggested that despite his expressed intention, Reese had no desire to offer solutions or even a scholarly debate. “Regarding the former, Fr. Reese remarks that some Catholics have ‘clung to the old liturgy to the point of schism.’ Regarding the later, Fr. Reese proposes we share the Holy Eucharist with schismatics, many of which are theologically closer to traditionalists than ‘post-conciliarists.’ It’s easy to see in this logic that the purpose of Fr. Reese’s article is merely provocative and not to propose real solutions.”

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  Prophecies of Bl. Sister Elena Aiello
Posted by: Hermenegild - 04-14-2021, 08:28 AM - Forum: Catholic Prophecy - Replies (2)

Bl. Sister Elena Aiello (1895-1961)


Bl. Elena Aiello was born on April 10, 1895 and died on June 19, 1961 in Italy.  She was the daughter of Pasquale and Teresa Aiello, and was graced to have lived in a very Christian and exemplary family environment. Bl. Elena had quickly shown a keen intelligence, at four years old, she was already answering a certain number of catechism questions. In 1901, when she was only six years old, she was sent to the Sisters of the Very Precious Blood in order to attend elementary school and continue her religious education.

Her early life was an indication of what was to come – a life of sacrificial suffering and of miraculous heavenly consolations. She made her First Communion on 21 June 1904, however it was after a spiritual retreat in preparation for receiving her First Communion when she and some other girls later obtained permission to wear a penitential belt. En route to receive the belt she had an accident to where two of her front teeth were knocked out, but she put them in her handkerchief and continued on the path to receive the penitential belt despite the pain. Another odd accident occurred when she inhaled water from a glass while laughing that afterwards caused a constant cough for over fourteen months at night and her voice strength decreased due to this, treatment only made it worse.  Bl. Elena begged Our Lady to heal her and she came to her in a vision at night, assuring her that it would be so.  Tragedy in the family then came when her mother died in 1905 when Bl. Elena was only ten years old, leaving her father with eight children to raise: Emma, Ida, Elena, Evangelina, Elisa, Riccardo, Giovannina and Francesco. Everyone, depending on their age, helped with the household chores.

Bl. Elena discerned she had a vocation to become a nun, but due to the outbreak of WWI, her father asked her to postpone entering the religious life until things improved. She obeyed her father and dedicated her time taking care of the victims of the Spanish Flu epidemic that raged throughout the country, which even included helping to make wooden coffins to bury the dead.


The Sisters to whom she went to school with and also helped began to regard her as their own. Her father finally gave his assent for her to enter the religious life. On August 18, 1920, Bl. Elena entered the Most Precious Blood Sisters, but she did not stay long with this order.

One day she was found practically lifeless on the floor of the laundry room. They quickly lifted her and put her to bed to find that her left shoulder was black up to the neck. The doctor that attended her suggested surgery but then delayed operating on it because of the persistent fever she suffered. The sisters then decided to call in the community doctor.

On March 25, 1921 (Good Tuesday), in the dormitory itself, tied to a chair, Bl. Elena underwent the excruciating surgery to remove the necrotic black flesh on her shoulder without any anaesthesia. For courage she held a wooden crucifix in her hands and touched on her forehead an images of Our Lady of Sorrows.

The doctor was not skilled for the task at hand, while cutting in he had damaged the nerves which paralysed her shoulder as well as tightening her mouth. The after effects of the surgery were also terrible, for about forty days she was tormented by vomiting. However, despite all this, she wished to take part in the spiritual exercises of the community and while the wound was still open attempted to get up and continue so she could be vested with the religious habit, but the Superior saw it was out of the question due to her health condition.  The Father Director advised her to return home to her family to receive proper care before attempting to return back to the Community.

Of interest, Bl Elena recorded in her notebook that before she left, she had twice received an invitation from the Lord Himself to leave this convent and to accept what He had arranged, which included an invitation to embrace the cross that He was preparing for her.

The Cross did come. She was in a terrible condition when she arrived home. She was greatly wasted to the point of being unrecognisable. She could neither wash nor comb her hair, her left arm was paralysed and on her shoulder the open sore remained, which soon began to fill with vermin. Very concerned about her condition, her father took her to a specialist in Cosenza who noted there was nothing he could do as the doctor who had operated on her was not a surgeon and had damaged her nerves "Only a miracle can resolve your state of health; now your wound may be affected by gangrene!" Angry, her father wanted to sue the Community, but Bl. Elena talked him out of it.


Some time later, she began to suffer gastric disturbances, and was diagnosed with stomach cancer. Bl. Elena then said a fervent prayer to St. Rita, patron saint of impossible cases, asking for a cure. While praying, she saw the statue of the Saint become surrounded with a dazzling light. During the night, the Saint appeared to tell her that she would like to have her cult instituted to revive the faith of the people and asked Bl. Elena to start a triduum in her honour.

The next day, Bl. Elena returned to Montalto and began a triduum in honour St. Rita. After finishing, St. Rita appeared again and asked the triduum to be repeated if she wished her stomach to be cured. As for her shoulder, she would have to keep this agony and suffer it to atone for the sins of humanity.

On October 21, 1921, she received the grace of a complete recovery from her gastric tumour. Her sister Evangelina, who was lying in the adjoining room, saw a bright light come out at this moment. Believing that it was a fire, she immediately ran into Bl. Elena's room ad found her passed out. When the other family members entered the room, Bl. Elena was completely awake and healthy. She then told them of the visit of St. Rita, the healing, the words of the vision; then she asked them for something to eat.

On March 2, 1923, the first Friday of the month, an event took place for the first time that would repeat itself every year until her death. In the morning, after Holy Communion, an internal voice announced in advance a new kind of suffering chosen for her by the Lord.

Around 3:00 p.m. she was in bed suffering greatly from the wound on her left shoulder. The Lord appeared dressed in white and wearing the crown of thorns. Bl. Elena agreed to share in His sufferings. The Lord removed the crown from his Head and placed it on hers. Upon contact, a profuse flow of blood occurred. The Lord explained that He needed this suffering to convert sinners; for the many sins of impurity, and that she was to be a victim soul to satisfy Divine Justice.

A family servant named Rosaria was about to leave after finishing work for the day; hearing suspicious noises coming from Bl. Elena's bedroom, she went upstairs to see what was going on. Surprised to see so much blood, she went immediately to warn the family, believing that Bl. Elena had been murdered.

They were so surprised to see Bl. Elena in this state that they called a priest and a doctor. Dr. Adolfo Turano washed the wound, but blood continued to flow from her head. After three hours of continuous bleeding, the phenomenon stopped by itself. All were surprised, confused, and also impressed because they could not explain in any way what had happened.

The second Friday of March before 3 p.m. Doctor Turano was brought home as well as other people to see if the same phenomenon would repeat. It happened again.
The Doctor tried to stop the blood with a handkerchief, but at this contact, the skin of the injured part on her head was irritated to the point of making the pores enlarge, which caused great pain to Bl. Elena.

Bl. Elena then remained in a drowsy state interrupted however by the painful ecstasies, during which she remained with her arms open as on a cross and, her eyes wide open, terrified, as if they were looking at a frightening distant vision.  When she woke up, she explained she had witnessed the Passion of Our Lord.

On the third Friday of the same month, Virginia Manes, mother of Dr. Aristodemo Milano, was sent by her son to find out about the incident and soak a tissue in the blood.

The woman, left alone in Bl. Elena's small cell, dried her forehead with a handkerchief, which she then folded and kept. Returning to San Bénedetto, she inexplicably found the handkerchief completely clean and without the slightest trace of blood. The son, after listening to his mother's story, converted and asked to be baptised.

Regarding all this blood and suffering Our Lord appeared to Bl. Elena and explained that it was He who made her suffer; that she must be His victim to the world; that He would give her the wounds of His Passion, which would be visible for everyone to see.

On the fourth Friday in March, Elena found the same sores on her body.
Jesus then said to her, "You too must be like Me, for you must be the victim for so many sinners and satisfy the justice of My Father so that they will be saved".

At about 5 p.m. Jesus said to her:

"My daughter, look how I suffer! I shed all My blood for the world and now it's going to ruin; nobody realises the perfidies with which it is covered. Consider the intensity of My pain caused by so many insults and contempt that I receive from so many provocateurs and libertines ... ".

The following Friday, to all the other wounds on the hands and feet was added the Wound in her side.

The day of Corpus Domini the pain in the wounds was renewed with a new bloodshed and, at the end of the ecstasy, they were perfectly healed.


Returning to her life as a victim soul, her sufferings of Good Friday would continue. What was remarkable was that Bl. Elena, in a state of deep prostration during which more than once people feared for her life, on the morning of Holy Saturday, she rose from her bed joyful and full of energy, she gave orders, watched over everything. She resumed her life of work and charity, as if nothing had happened to her.

But these phenomena attracted the attention of the ecclesiastical authorities, and often complicated her life. She was colloquially known as the “bleeding sister” or “the holy nun” and people came to her for help and advice.

(Image below - Bl. Elena in later life witnessing the Passion and suffering the Stigmata.)

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Bl. Elena announced several times that she would be cured of her shoulder pain.
She wrote in a letter dated May 10, 1924 to Monsignor Mauro:

"Reverend Father, around 3 p.m. yesterday, Jesus appeared to me and said to me, 'My dear daughter, do you want to be healed or do you want to suffer?' So I replied "Suffering with you, my Jesus, we can suffer everything". And Jesus said to me again “Ah! well, I will heal you, but every Friday I will bring you into darkness; you will be closer to Me.” After telling me this, He disappeared."

She suffered terribly from the open wound in her shoulder. There is an account of her attempting to remove the vermin that continued to infest it by looking over her shoulder with the aid of a mirror. On the night of May 21, 1924, Bl. Elena dreamt that St. Rita told her that she would be healed the next day at 3:00 p.m. The next day, after reciting the Rosary, Bl. Elena began to pray before the statue, the door of the shrine was was open.

Her sister says, “Helped by me, she got up and approached the statue. We had the impression that the outstretched hand of St. Rita, the one holding the crucifix, had moved aside to reach the hand on Elena's injured side and lift it up, and that a vibration was shaking the statue and its protection. Elena, in front of our astonishment and our incredulity, repeated: "I am healed! I am healed! When I leaned over to see the wound, it was closed, remaining just a scar."


In 1926, the sufferings of Friday in March and Good Friday were repeated regularly. The Lord, in the visions, made clear to Elena that He wanted the Work to be started.

In 1928, at the age of 33, she founded the Order of the Sisters of the Passion of Our Lord Jesus Christ.

The first task at hand in the new Order was that of educating children of the populace. A hundred were collected and instructed. Bl. Sr Elena, helped by Sister Gigia, gathered children and young girls from the houses, and instructed them on religious truths and prepared them for their First Communion. While she did have detractors against her who decried her as a fake, the work was blessed by God and encouraged by the ecclesiastical authorities, and eventually attracted the good people of Cosenza who did not fail to encourage and support it with the cooperation of Christian charity. Many times the order and the school was consoled and aided by miracles sent by Divine Providence.

Once, St. Teresa of the Child Jesus appeared to all the little children who worked in the workshop while reciting their prayers. The excited noise that ensued made Bl. Sir Elena, who was then upstairs, come running to see what the commotion was about. The girls exclaimed they had "seen" the Holy Carmelite. Going back upstairs, Bl. Elena also received the grace of a tender and heavenly smile from St. Teresa.

The house was poor, and the founder and director of the local rural bank put the old bank building at their disposal. Sr Elena and Sr Gigia then transferred their Institute to these much larger premises, which enabled them to accommodate, at the same time, a greater number of orphans and Sisters. They also helped a greater number of poor, but often their resources were stretched ….

On September 11, 1935, there was absolutely nothing in the kitchen for lunch.
While Sr Angela came to ask the Superior for money, a priest entered the house and asked to celebrate Mass, immediately going to the sacristy. Sr. Elena, who had not the slightest penny, asked Sr Angela to go to attend Mass, that the Lord, in any way whatsoever, would provide for this problem at the time. The fervent prayers of Bl Sr. Elena, the sisters and the orphans was quickly answered by the Lord: after the Elevation, an exquisite perfume spread throughout the chapel, as if the Lord desired to signal the obtaining of their petition. Bl. Elena then recited the Office of the Virgin and in her booklet, between two pious images (the Madonna of Sorrows and St. Theresa of the Child Jesus) , she found a note of 50 lire. She was sure she never put it there. When the Mass was finished, she gave Sr. Angela the 50 lire for the expenses of the day. She then returned to the chapel with the sisters and the children to thank the Lord for having heard them. Another miracle came in order to prove that it was in no way an oversight but that the 50 lire note was really sent by Providence. The same evening, when the Community met for the last prayers, the same perfume came from the chapel. The sisters opened the booklet again and between the two pious images they found another fifty-lire note, with a small message, written in green pencil in the white circle: "50 + 50 = 100" and some letters of the Greek alphabet. The next morning, Bl. Sr. Elena told the confessor, Canon Mazzuca, who wanted to examine the message in the second fifty-lira note, but the previous day's message had disappeared.

In 1934, on the eve of the feast of St. Joseph, they had to pay for some oil, but Sr. Elena had nothing, so she gathered her orphans around the altar and together they asked this great saint to come to their aid. The funds were unexpectedly provided when a benefactor came to the Institute and offered her the exact amount she needed to pay off her debt.

Another visible aid from Divine Providence came in 1937 when Bl. Sr. Elena realised that she had no bread and interiorly addressed a fervent prayer to the Lord: at the same time a municipal guard knocked on the door and graciously delivered to the Institute 36 kg of bread, requisitioned the same morning.

In January 1948, by a decree emanating from the Secretariat of the Sacred Congregation for Religious, the Institute of the Minimal Sisters of the Passion of Our Lord Jesus Christ was elevated to the rank of Congregation of Pontifical Law. The Institute thus obtained legal recognition, by a Presidential Decree of July 8, 1949. October 3, 1949, at age 54, that Bl. Sr. Elena made her perpetual vows.

Sr Elena opened eighteen houses in Italy. The reputation of sanctity of the “holy nun” was such that the Prefect Guido Palmardita spoke of Bl. Sr Elena to Mussolini, who took a keen interest in it and even sent help to the House of Cosenza.


Of interest, in 1929, Mussolini signed the Lateran Treaty with the Vatican, ending decades of struggle between the Italian state and the Papacy, and recognised the independence of Vatican City, which ended the period of 'Prisoner Popes' which had started under Pius IX. No doubt it was due to this treaty and his generous help to Sr. Elena's order that the Lord would give him a signal grace, even if Mussolini's charity might have been tinged with personal interest and for personal gain to win over the populace.  No good deed goes without its reward from Heaven.  He was sent a message of warning to save himself and Italy. Sr. Elena wrote a letter for Mussolini, which was given to his sister Edvige Mussolini. Edvige delivered it to him a few days later on May 6, 1940, which was on the eve of WWII:


"To the Head of Government Benito Mussolini,

Duce,

I come to You in the name of God to tell you what the Lord has revealed to me and what he wants from you. I didn't want to write, but yesterday, the 22nd, (i.e apparently April 22), the Lord appeared to me again, forcing me to let you know the following:

“The world is in ruins because of the great number of sins and especially those of impurity which have reached their peak before the Justice of My Heavenly Father.
So you will have to suffer and be an expiating victim for the world and especially for Italy, where my Vicar's seat is located. My Kingdom is a kingdom of peace; the world, on the other hand, is at war.

Those who govern the peoples are obsessed with the acquisition of new territories! Poor blind people! ... They don't know that where God is sidelined there can be no conquest! In their hearts there is only wickedness and they only outrage and despise Me! They are demons of discord, destroyers of peoples and seek to overthrow, in this terrible scourge, Italy, where God is in the midst of so many souls and where His Vicar, the Angelic Pastor resides.

France, very dear to my Heart, because of its many sins, will quickly fall into ruins and will in turn be ravaged like ungrateful Jerusalem. In Italy, because the seat of My Vicar is there, I sent Benito Mussolini, to save her from the abyss to which she was rushing, otherwise, she would be in the same conditions as Russia.

In the midst of so many dangers I have always saved him; now he must keep Italy out of the war, because Italy is civil and is the seat of My Vicar on earth. If he does that, I will grant him extraordinary favours and I will make all the other Nations ally with him. On the other hand, he decided to declare war, but he must know that if he does not prevent it, he will be punished by my Justice! ”.

This is what the Lord told me. Above all, don't think, O Duce, that I am involved in politics. I am only a poor sister busy with the education of abandoned little ones and who prays a lot for your salvation and the salvation of our Fatherland.

I am, with sincere esteem, Sister Elena Aiello ”.



On May 15, 1943, Bl. Sr. Elena sent another letter to Edvige Mussolini:

"Excellence,

My long silence may have made you think that I had forgotten you, while I think of you every day in my poor prayers, always following the painful events of our beautiful Italy. (...) The reason for this letter and that of turning to you again, as in May 1940, when when I came to Rome, presented by Baroness Ruggi, to deliver to you, in writing, the revelations that I have had of the Lord, concerning the Duce.

Remember, when on May 6, 1940 we said that the Duce had made the decision to go to war, when the Lord, by my letter, let him know that he had to save Italy from the war, otherwise he will undergo the rigours of divine Justice?

“In the midst of so many dangers - said Jesus ―I have always saved him; now he must keep Italy out of the war, because Italy is civil and is the seat of my Vicar on earth. If he does that I will grant him extraordinary favours and I will make all the other Nations ally with him. On the other hand, he has decided to declare war, but he must know that if he does not prevent him, he will be punished by my Justice! ”

Ah! ... if the Duce had listened to the words of Jesus, Italy would not have been in such a sad situation now! ... I think the Duce must be very saddened to see Italy, a flowered garden, transformed into a desert, crowded with suffering and death. But why continue this terribly cruel war, if Jesus said that no one would have the real victory?

This is why, my very dear Donna Edvige, I ask you to say on my behalf to the Duce that this is the last warning that the Lord sends him. He can still save himself if he puts everything in the hands of the Holy Father.

If he does not do this, said the Lord, soon Divine Justice will fall on him. Even the other Heads of State who will not listen to the advice and directives of My Vicar will be affected and punished with my Justice. Do you remember when on July 7 of last year you asked me what would happen to Le Duce. And I replied that if he did not remain allied with the Pope, he would end up worse than Napoleon?

Now I repeat the same words to you: If the Duce does not save Italy by relying on what he is counselled to do and told to do by the Holy Father, soon he will fall. Even Bruno asks for the salvation of Italy and that of your brother. (NOTE: Bruno – this must be a reference to Musolini's son who died in an air accident while flying a bomber on a test mission, August 7, 1941. This seems to indicate he was saved and was interceding for his father and Italy.)

The Lord often says that Italy will be saved by the Pope, the expiating victim of this scourge, and that there will be no other way for peace and the salvation of the people apart from what will be traced by the Holy Father.

Dear Donna Edvige, think carefully about everything the Lord said that has come true. Who caused the ruin of Italy? Was it not the Duce who did not want to listen to the words of Our Lord Jesus Christ? He can still fix it by doing what the Lord says. As for me, I will continue to pray ”.

::::::

As we can see from history, Mussolini did not listen, he joined with Adolf Hitler, and ended up worse than Napoleon at the end of the war. Napoleon was exiled to a distant island and was reconciled with the Church before he died, and, despite his eventual defeat is regarded as a great figure in a historical sense despite whatever errors he committed. On the other hand, Mussolini died in total disgrace: in late April 1945, in the wake of near total defeat, Mussolini and his mistress Clara Petacci attempted to flee to Switzerland, but both were captured by Italian communist partisans and summarily executed by firing squad on 28 April 1945 near Lake Como. His body was then taken to Milan, where it was hung upside down at a service station to publicly confirm his humiliating defeat.


Returning to Bl. Sr. Elena, her life continued in suffering and growth sanctity, and also prophetic gifts. She also predicted her own death. In 1961, in addition to the usual physical suffering, there was a continuous high fever, which the doctors failed to find an explanation.

On June 12, 1961, Mother Elena was transported to San Giovanni Hospital in Rome. During the night of June 12 to 13, the nurses noticed a strong fragrant odour in the room where she was interned. They told her, "Mother, tomorrow is the feast of St Anthony and, certainly he will obtain your healing". With great serenity, the patient replied: "Tomorrow, neither Saint Anthony nor Saint Rita nor even Our Lady will do miracles. "

Sunday, June 18, around two o'clock, the priest assisted by don Franco administered to Bl. Sr Elena the Anointing of the sick and together recited the prayers for the dying. Around 5.30 am Don Franco celebrated Holy Mass in the Chapel which was almost opposite the Mother's room. After Holy Mass ended, Bl. Sr Elena died on June 19, 1961. She was sixty and and her death came as surprise even though she had foretold it. Her body was transferred to the Chapel, all adorned with white flowers. On June 21, the body arrived in Cosenza.

The news of Bl. Elena's death spread very quickly and the large crowd came to pay a last tribute.

Her cause for canonisation was opened in 1982. She was declared Venerable in 1991, and Blessed in 2011.


:::::::::::::::::::::::::

Prophecies Collected From her Visions

:::::::::::::::::::::::::

1947: describes a "A storm of fire never seen before". Bl. Elena will see it several times in her visions.

:::::::::::::::::::::::

Vision of January 7, 1950 - Prophecy of a sign in the sky that will announce the coming chastisement

Our Lady: “An unholy propaganda has spread countless errors all over the world, even causing persecution, ruin and death.

If men do not stop offending my Son, the time is near when the Father's Justice will send to earth the punishment it deserves and it will be the greatest punishment that humanity has ever known.

When an extraordinary sign appears in the sky, men will know that the world's punishment is near!"

::::::::::::::::::::::::::::::::::::

From the visions of April 7, 1950

"Satan reigns and triumphs on earth! See how many souls fall into Hell. See how high the flames are, and the souls that enter it like snowflakes look like transparent embers! How many sparks! How many cries of hatred and despair! How much pain!

See how many priestly souls! Look at the sign of their consecration in their translucent hands! (In the palm of their hands, she sees the sign of the cross, glowing)

Our Lady: What torture, My daughter, for my maternal Heart! How sad I am to see that men do not change! Father's justice demands reparation, otherwise many will be lost! "

"See how Russia will burn!"

Sr. Elena: Before my eyes stands an immense field covered with flames and smoke, souls have been immersed there, as in a sea of fire!

"And this fire" says the Virgin "Will not be the work of men but will be lit by the angels. Therefore, I ask for prayer, penance and sacrifice, so that I can act as mediator for my Son in order to save souls ”

::::::::::::::::::::::::::

Friday, April 11, 1952

“I want people to know that the punishment is near: a fire never seen before will descend on the earth and a large part of humanity will be destroyed…

Those who remain will be under the protection of the mercy of God, while those who do not want to repent of their faults will perish in a tide of fire! ...
Russia will be almost completely burned. Some nations will disappear.
Italy will be partly saved by the Pope. "

::::::::::::::::::::::::::::::

Good Friday April 16, 1954

Our Lord: “They have become ungrateful to My Sacred Heart and abuse graces and they have turned the world into a scene of crimes.

The countless scandals bring souls to ruin, especially those of the young. They indulged without restraint in the pleasures of the world which are degenerate and perverse. The bad example of parents produced in families scandals and infidelities rather than virtue and prayer. The home, source of faith and holiness, has become defiled and corrupt.

The stubbornness of men does not change and they go further and further into their sins. The punishments and afflictions that God sends to make them reasonable are severe, but men are furious like wounded beasts and harden their hearts against the grace of God.

Glowing clouds and a firestorm will pass over the world and the scourge will be the most terrible in the history of men.

It will last seventy hours. (NOTE: THREE DAYS of DARKNESS)

The ungodly will be crushed and eliminated. Many will be lost because they will harden themselves in the sin; it is then that we will see the power of light on darkness.

I bend over the world and brake the justice of God; otherwise these things would be done now.

You must pray and make sacrifices so that men return to God and to my Immaculate Heart, mediator in God and men; so at least part of the world will be saved. ”

“The world no longer deserves forgiveness but fire, destruction and death.
It takes a lot of penance and prayer on the part of the faithful to mitigate the deserved punishment which is near now and is only delayed by the intervention of My Holy Mother who is also the Mother of all men.

The punishment that will cleanse the whole earth from evil is near. Divine Justice cries out for revenge for the many offences and all the evils that cover the earth. Nothing more will be tolerated. Men in their obstinacy are hardened in their mistakes and therefore they no longer turn to God.

People no longer submit to the Church and despise priests because some of them are reasons for scandal.

Listen carefully to what I am telling you and announce it to all. My Heart is saddened by so many afflictions that threaten the world.

The Justice of our Heavenly Father is seriously offended. Men persist in living in their sins… ”

(...)

"The world has plunged into unimaginable corruption ... Those who govern have become real embodied demons, and while they speak of peace, they prepare the deadliest weapons ... to destroy peoples and nations. "


:::::::::::::::::::::::::::::::

Visions of April 16, 1955

"The wrath of God is near and the world will be tormented by a great calamity, by bloody revolutions, by strong earthquakes, by famines, by epidemics and by terrible hurricanes, which will cause rivers and seas to overflow!

The world will be completely turned upside down by a new and terrible war.
The deadliest weapons will destroy peoples and nations.

The dictators of the earth, real infernal monsters, will destroy the Churches with the Sacred Ciboria and will eliminate peoples and nations and things most dear.

During this sacrilegious battle, because of the fierce impulse and the relentless resistance of many, everything that has been done by the hand of man will be destroyed.
Clouds with gleams of fire will finally appear in the sky and a storm of fire will fall on the whole world.

The terrible scourge, never seen in human history, will last seventy hours. (NOTE: THREE DAYS).

The wicked will be pulverised and many will be stubbornly lost in their sin.

Then we will see the power of light on the power of darkness. ”

:::::::::::::::::::::::::::



Message received by Sister Elena on December 8, 1957, as reported by Monsignor Spadafora:

"It is natural that we ask the meaning of such a phenomenon: why this blood? Do these unusual manifestations have a language? The answer may be on a simple sheet of paper that I have in my hands, light as a breath of wind. Its content however seems rather serious: it has the warmth and the content of a page of the Apocalypse; it contains urgent warnings, terrible announcements; a broad vision that embraces all nations, a deep look that goes back to the distant and very high origins of human events.

Here are the most salient sentences (i.e taken from her prophecies for that day):

“Men offend their God too much. If I showed you how many sins are committed each day, you would die of pain.

The times are serious.

The world is completely turned upside down because it has become worse than during the flood. Materialism advances and continues its march marked by blood and fratricidal struggles.

There are obvious and dangerous signs for peace.

The punishment passes over the world like the shadow of a threatening cloud, to mount to men that the justice of God hovers over humanity and that the power of the Mother of God still slows the bursting of the storm.

Everything is suspended like a thread: when it breaks, Divine Justice will fall on the world and it will then be the great purification.

All nations will be punished because innumerable are the sins that are like a tide of filth, have covered the earth.

The evil forces are ready to unleash themselves in every part of the world with terrible violence. Unimaginable distress will ensue.

I have been warning men in many ways for a long time.

The Governments of the peoples, warning them of the grave threats hanging over them; but they do not want to recognise that, to avoid punishment, it is necessary to bring society back to a truly Christian life.

How sad My heart is to see that men no longer even think of a return to God!
But time is running out: the whole world will be turned upside down.
Much blood will be shed: the righteous, the innocent, holy priests, and the Church itself will suffer greatly. Hatred will reach its peak.

Italy will be humiliated, purified in the blood, and will have to suffer a lot, because there are many sins committed in this privileged nation. Seat of the Vicar of Christ.
You cannot imagine what will happen!

A great revolution will take place and the streets will be reddened with blood. The Pope will suffer a lot and all this suffering will be for him like an agony which will shorten his pilgrimage on earth.

His successor will guide the boat in the storm.

But the punishment of the ungodly will not take long.

This day will be appalling, in the most terrible way: the earth will tremble and shake all humanity.
The wicked will perish in the most dreadful rigours of God's justice.

Send a message to immediately warn all people on earth, as far as possible, that they will return to God through prayer and penance. "

:::::::::::::

September 15, 1958: “Materialism has spread an organisation on the surface of the earth like never before seen (…) If you don't pray, my daughter Italy will be invaded by Russian troops.”

::::::::::::::

Vision of December 8, 1958: Feast of the Immaculate Conception

“The times are serious. The whole world is in confusion, because it has gotten worse than during the flood!

Everything is in suspense, like a thread, when this thread breaks, God's justice like a thunderclap will carry out its terrible purification ”

Sister Elena asks: "What will become of Italy?"

"Italy, My daughter, will be humiliated, purified in the blood, and she will suffer a lot, because many are the sins of this beloved country, seat of the Vicar of Christ.

You can not imagine what will happen!

In these sad days, there will be a lot of anguish and tears.

There will be a great revolution, and the street will be red with blood ”.

"The Pope will suffer a lot, and all this suffering will be like an agony, which makes his earthly pilgrimage. His successor will guide the boat in the storm.”

"However, the punishment of the ungodly will be cut short.

This day will be the most frightening there has been in the world! The earth will tremble, humanity will be shaken! ”

"There will be a real and great duel between me and Satan ...

Materialism advances rapidly in all nations and continues its march marked with blood and death!

If men do not return to God, a great war from East to West will come, a war of terror and death, and finally the purifying fire will fall from the sky like snowflakes on all peoples and a large part of it. humanity will be destroyed. "

::::::::::::::::::::::::

March 27, 1959:

“The rulers and the people are outside the light of God, and in particular those of Italy (…) The Christian family no longer exists. Rome will be punished. Russia will invade the whole earth (…) and will plant the red flag on the dome of Saint Peter! "

(NOTE: Russia was fully Communist at that time. Possibly, Russia might return to her old errors of Communism if people do not pray and do what is asked.)

::::::::::::::::::::

Vision of 1959

"Russia will march on all the nations of Europe, particularly on Italy, and will raise its flag on the dome of Saint Peter.

I will express My predilection for Italy, which will be preserved from fire; but the sky will be covered with dense darkness and the earth will be shaken by terrible earthquakes which will open deep abysses, and cities and provinces will be destroyed; and everyone will cry that it is the end of the world!

Even Rome will be punished according to justice for its many and serious sins, because the scandal has reached its height.

The good, however, who will suffer and be persecuted by justice, and the just souls must not fear, because they will be separated from the ungodly and stubborn sinners, and will be saved! "

"Russia will invade all the nations of Europe, especially Italy, and will set its flag on the Dome of Saint-Peter.

Italy will be seriously diminished by a great revolution, and Rome will be purified in the blood of its many sins, especially those of impurity!

The flock is about to be dispersed and the Pope will have to suffer a lot! ”

"Humanity has moved away from God and, obsessed with earthly goods, has forgotten Heaven and has rushed into unheard-of corruption, even worse than during the flood!" ...

But now the justice of God is near and it will be terrible! ...

And if men do not surrender, during these plagues, to the calls of Divine Mercy and do not return to God by a truly Christian life, another terrible war will come from East to West, and Russia with all its weapons secret, fight America, overthrow Europe and we will especially see the Rhine river of Germany full of corpses and blood.

Even Italy will be wrought by a great revolution and the Pope will have to suffer a lot. "

(NOTE: a reminder again that Russia was openly Communist during the time this prophecy was given – it's possible Russia may return to its old ways if the world does not do what Heaven asks, and, will overrun Europe.  Here we also see that the old 'Birch Tree Prophecies' of Germany are true.)

:::::::::::::::::::::::::::

August 22, 1960:

"The Rhine will be bloodied from Switzerland, it will carry corpses".

"The enemy, like a roaring lion, will advance on Rome and its gall will poison entire peoples and nations ..."

“My maternal warnings are not heeded, and therefore the world sinks more and more into the abyss of iniquity.

Nations will be shaken by terrible disasters, causing destruction and death ” .

"Russia, under the impulse of Satan, will seek to extend its domination to the whole world and, by bloody revolutions, will propagate its false teachings in all the nations, in particular in Italy.  The Church will be persecuted and the Pope and the priests will not suffer much. ”

Sr. Elena: "Oh, what a horrible vision I see! A great revolution is taking place in Rome! They enter the Vatican. The Pope is alone, he prays.

They hold the Pope. They take him by force. They hit him until they knock him down. They bind him. Oh my God ! Oh my God ! They kick him.

What a horrible scene! This is terrible! ...

Our Lady approaches. These evil men fall to the ground like corpses! Our Lady helps the Pope to rise by taking him for the arm, She covers him with her mantle and says to him: “Do not fear!”

“Flagstaffs (flying both the red flag on the dome of Saint-Pierre and elsewhere), frustration and seduction comes out of the lodges these sinister brutes.

These atheists cry out 'never!' : we do not want God to reign over us; we want Satan to be our master! "

::::::::::::::::::

Good Friday 1961:

“Russia is ruled by Satan, (…) The Church will be persecuted. (...) They enter the Vatican to seize the Pope ”.

"My daughter, Rome will not be saved, because the Italian leaders have abandoned the divine light.

Only a small number of people really love the Church.

But the day is not far when all the wicked will perish, under the enormous blows of Divine Justice. "

:::::::::::::::::::::::::::::::::::::::


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  April 14th - Sts. Tiburtius, Valerian, and Maximus, Martyrs and St. Justin, Martyr
Posted by: Stone - 04-14-2021, 07:58 AM - Forum: April - Replies (1)

April 14 – Sts. Tiburtius Valerian, and Maximus, Martyrs
Taken from The Liturgical Year by Dom Prosper Gueranger (1841-1875)

[Image: Valeriano-e-Cecilia-matrimonio-1.jpg?w=693&ssl=1]


Let us affectionately welcome the brave triumvirate of martyrs, presented today to our Risen Jesus by the Roman Church of the second century. The first is Valerian, the chaste and noble spouse of Cecily; he wears on his brow a wreath of roses and lilies. The second is Tiburtius, Valerian’s brother, and like him, a convert of Cecily; he shows us the triumphant palm he won so speedily. Maximus is the third; he witnessed the combat and the victory of the two brothers, imitated their example, and followed them to heaven. The immortal Cecily is the queen of this holy group; she taught them to be martyrs; she has a right to our remembrance on this day of their feast. She herself shared in their glorious privilege of suffering and dying for the name of Christ. She won the crown five months later, on September 16, according to the most ancient calendars; her feast, however, is no longer kept on that day. The solemnity of November 22, formerly preceded by a vigil, is marked in the Roman breviary as the day of her martyrdom; it is, in reality, the anniversary of the dedication of her magnificent basilica in Rome.

The Church makes a commemoration of our three great martyrs today.

The following lesson is extremely short. The reason is that this feast is very ancient; and in the early ages of the Church, simple offices, as they are called, were extremely frequent; and it was only for great feasts that three nocturns were said, each with three lessons.

Quote:Valerian, a Roman by birth, and of a noble family, was married to the blessed Cecily, who was of equal nobility. By the advice of this virgin, he and his brother Tiburtius were baptized by the holy Pope Urban, in the reign of the Emperor Alexander Severus. Almachius, the City Prefect, having been informed that they had become Christians, had distributed their patrimony among the poor, and were burying the bodies of the Christians, summoned them before him, and severely rebuked them. Finding, however, that they persevered in confessing Christ to be God, and in proclaiming the gods to be but vain images of devils, he ordered them to be scourged. But they were not to be induced, by this scourging, to adore the idols of Jupiter; they continued firm in the profession of the true faith: they were therefore beheaded four miles out of Rome. One of the Prefect’s officials, by name Maximus, who had been appointed to lead them to execution, was filled with admiration at seeing the courage wherewith they suffered, and professed himself to be a Christian, as did likewise several other servants of the Prefect. Not long after, they were all beaten to death with whips loaded with plummets of lead; and thus, from being slaves of the devil, they became martyrs of Christ our Lord.


Holy and precious fruits of the great Cecily’s apostolate! we this day unite with the blessed Spirits in celebrating your entrance into the court of heaven. Thou, O Valerian, wast led to faith, and to the sublimest of all virtues, by thy noble spouse; thou wast the first to enter into the joy of the Lord; but in a few days thy Cecily followed thee, and the love begun on earth was made eternal in heaven. Speaking of thee and her, an angel said that your roses and lilies should never fade; their fragrance of love and purity is sweeter by far now than when they bloomed here below. Thou, O Tiburtius! brother of these two angels of earth! thou owest to them thy beautiful palm; thou art a sharer in their eternal happiness, and the three names, Cecily, Valerian, and Tiburtius, are to be forever united in the admiration of angels and men. The sight of the two brothers suffering so bravely for Christ inflamed thy ambition, O Maximus, to imitate them; the God of Cecily became thine; thou didst shed thy blood for him; and he, in return, has placed thee in heaven near Cecily, Valerian and Tiburtius, to whom, while on earth, thou wast so inferior by birth and position.

Now, therefore, O holy martyrs, be our protectors, and hear the prayers we address unto you. Speak in our favor to the immortal King, for whom you so bravely fought and died; ask him to fill our hearts with his love, and make us generous like you. You despised this fleeing life; we too must despise it, if we would share in the happiness you now enjoy, the sight of our Risen Lord. The battle we have to fight may, perhaps, be different from yours; but the reward that awaits us is, like your own, everlasting. Rather than betray Christ, you laid down your lives; our duty is the same—we must die rather than sin. Pray for us, O holy martyrs, that our lives may henceforward be such as will honor this year’s Pasch. Pray also for the Church of Rome, your Mother; her days of trial have returned; she has a right to count upon your intercession for the help she needs.

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  Something doesn't seem right about the suspension of the J&J vaccine
Posted by: Stone - 04-14-2021, 06:28 AM - Forum: COVID Vaccines - No Replies

Things that make you go, 'hmmm.'

While one would normally applaud any halting of dangerous vaccines that cause potentially life-threatening conditions, something doesn't seem right about this suspension of the Johnson and Johnson vaccine. They tell us it has caused blood clots in six recipients, yet the Moderna and Pfizer vaccines have caused over 2,000 deaths according to the CDC's own website.

Why the selective concern about six blood clots from the J&J vaccines but the passing over in silence of over 2,000 deaths from the mRNA vaccines?

One would almost be tempted to wonder if such selective concern and suspension isn't to give a wider field of operations for the mRNA vaccines of Moderna and Pfizer? Again, things that make you go, 'hmmm.'


* * *


US pauses Johnson & Johnson vaccine, citing ‘rare’ blood clots
The CDC and FDA called for a temporary but immediate halt to the use of J&J’s COVID vaccine 
while they investigate at least six cases of potentially dangerous blood clots in people who received the vaccine.

April 13, 2021 (Children’s Health Defense) — Federal agencies today said they will stop using the single-shot Johnson & Johnson (J&J) COVID vaccine at mass vaccination sites while they investigate the vaccine’s possible link to potentially dangerous blood clots. States and other providers also are expected to pause vaccinations.

In a joint statement from the Centers for Disease Control and Prevention (CDC) and U.S. Food and Drug Administration (FDA), the agencies said they are investigating six cases of blood clots in the U.S. All six occurred in women between the ages of 18 and 48, and symptoms occurred six to 13 days after vaccination.

One woman died and a second woman in Nebraska was hospitalized and is in critical condition, The New York Times reported.

The CDC will convene a meeting of the Advisory Committee on Immunization Practices Wednesday to further review the cases and assess their potential significance. The FDA will review that analysis, according to the joint statement.

The agencies said that until “that process is complete, we are recommending a pause in the use of this vaccine out of an abundance of caution.”

In addition to advising healthcare workers to report any adverse reactions to the Vaccine Adverse Event Reporting System, the agencies recommended people who have received the J&J vaccine and develop severe headache, abdominal pain, leg pain or shortness of breath within three weeks after vaccination should contact their healthcare provider.

Blood clots have also been linked to AstraZeneca’s COVID vaccine, which has not yet been approved in the U.S.

EU regulators on April 7 said they identified a “possible link” between AstraZeneca’s vaccine and blood clots, but said the benefits of the vaccine outweighed the risks. At the time, the European Medicines Agency said it was also investigating several reports of blood clots in recipients of the J&J vaccine.

On Monday, the FDA confirmed it is investigating blood clots in people who received the J&J vaccine.

The AstraZeneca and J&J vaccines use similar, though not identical, technologies involving a modified adenovirus vector, while the Moderna and Pfizer vaccines use mRNA technology.

The FDA issued an Emergency Use Authorization for the J&J vaccine on Feb. 28. The company committed to delivering 20 million doses of the vaccine to the U.S. government by the end of March, but later had to extend the deadline and roll back the number of doses.

As The Defender reported Monday, J&J’s rollout in the U.S. has been anything but smooth. Last week, J&J vaccine sites in four states had to shut down after reports of adverse reactions. News reports did not disclose the nature of the reactions that, in some cases, resulted in vaccine recipients having to be hospitalized.

There have also been recent reports of COVID breakthrough cases in people who received the vaccine, marketed under its subsidiary, Janssen.

At the beginning of the month, the vaccine maker had to throw out 15 million doses of its vaccine after they were contaminated with AstraZeneca vaccine ingredients at an unapproved manufacturing plant in Baltimore. The setback contributed to last week’s announcement that the company won’t be able to deliver on its promise of 24 million additional doses of its one-shot vaccine by the end of April.

On Monday, the company faced backlash from investors after its CEO was awarded a 17% pay raise while billions are being paid out for the company’s role in the nation’s opioid epidemic.

Last month, The Defender reported on J&J’s long history of civil and criminal lawsuits, resulting in the company having to pay billions in fines to settle lawsuits, including some involving product recalls.

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  ‘Horrific’ video shows police force-vaccinating disabled and special needs people
Posted by: Stone - 04-14-2021, 06:13 AM - Forum: Pandemic 2020 [Secular] - No Replies

‘Horrific’ video shows police force-vaccinating disabled and special needs people
A Los Angeles Sheriff’s Department vaccine campaign targets disabled, mentally ill, and homeless people.

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LOS ANGELES, California, April 13, 2021 (LifeSiteNews) – A video circulating on social media shows members of the Los Angeles Sherriff’s Department (LASD) forcibly injecting people who are disabled and mentally handicapped with Johnson & Johnson’s now-suspended coronavirus vaccine.

The LASD launched “Operation Homebound” – “a program to vaccinate the most underrepresented, homebound, and underserved disabled residents in our communities, including those experiencing homelessness” – in January, according to the department website. 

The footage shows two adults and a uniformed officer restraining a woman with special needs who is clearly terrified as a second uniformed officer jabs the needle into her arm.


Another clip shows a woman who is barely able to move and unable to speak being vaccinated. “It’s OK, hon. It’s OK. We just gave you a vaccination,” an officer says to the woman, who appeared to be asleep and awoke when the injection went in her arm.

“The video is horrific,” psychiatrist Peter Breggin, a champion of the right to informed consent who successfully campaigned in the 1970s against the psychiatric practice of surgical lobotomy for mental illness, told LifeSiteNews.

“It represents the worst of psychiatry, public health, and progressive politics coming all together in the service of globalism,” he said.

No one who is incapable of giving consent – which includes children, those with severe illnesses, and those in institutions including prisons, hospitals, and nursing homes – should be given a vaccine that is experimental and still undergoing clinical trials, said Breggin.

All of the vaccines in circulation to date are not approved or licensed by the Food and Drug Administration but have only been granted Emergency Use Authorization because they are experimental.

“It is a well-established constitutional right that prohibits experimentation on the mentally ill,” said Breggin, who is the author of the forthcoming book COVID-19 and the Global Predators.

Under the Sherriff’s program, approximately 500 LA residents have been vaccinated to date using the Johnson & Johnson one-shot COVID vaccine that U.S. health officials said Monday should not be used until investigations into six reported cases of severe brain blood clots after receipt of the injection are completed.

To date, 2,342 deaths have been reported to the Centers for Disease Control and Prevention’s Vaccine Adverse Event Reporting System (VAERS) in association with COVID-19 vaccines as well as 4,972 reports of hospitalizations.

Deputy Trina Schrader of the LASD said the sheriff’s office suspended Operation Homebound today because of the FDA’s “pause” on Johnson & Johnson’s vaccine. She said that “public health would deal with” any reports of adverse events among those the sheriff’s office had vaccinated, rather than the sheriff’s department.

Vaccinating officers who are certified paramedics and emergency medical technicians were sent out in response to requests from people with legal authority over disabled and homebound people, many of whom are unable to attend special education classes or access other community programs and services if they are not vaccinated, she added.

“We’re not running around LA county tackling people and vaccinating them. These have all been requested,” Schrader claimed.

Withholding services to the disabled is a form of coercion itself, said Breggin, who called the acts of forced vaccination “utterly humiliating” with the additional effect of “forcing everybody watching into fear and docility.”

“No one living in America today, whether in an institution or at home, is sufficiently free of coercion to voluntarily accept COVID-19 vaccines,” he added.

Schrader said that homeless people had not been vaccinated in the program, although a March 25 letter from Sherriff Alex Villanueva to the County of Los Angeles Board of Supervisors said, “We also have a plan in place to vaccinate our homeless population.”

“They give it to them because they can,” Breggin said, citing the program as a clear violation of the Nuremberg Code, a set of ethics that arose after the prosecution of Nazi criminals following the Second World War and begins with the principle of “voluntary consent” of patients being “absolutely essential.”

American history is littered with precedents of experimentation masked as “medical treatment” for the mentally ill and disabled, however. From the 1950s to 1972, disabled children at the Willowbrook State School in Staten Island, New York were subjected to vaccine experiments, for example. New York University pediatrician Saul Krugman was one of the researchers involved who deliberately infected children with viral hepatitis by feeding them an extract made from the feces of patients infected with the disease.

In another example, government forced sterilization of those deemed mentally ill and “undesirables” continued in some states until the 1980s.

A paper on prioritization of mentally ill people for COVID-19 vaccination published in the Lancet in February said that “compulsory medical interventions” can be “traumatic” and so “should only be considered as a last resort.”

The paper said that people with severe mental illnesses such as psychosis can have underlying conditions such as obesity and Type 2 diabetes that raise their risk of mortality from COVID-19.

Breggin said such patients are doubly victimized by the system, however, because their susceptible underlying conditions are almost always caused by the psychiatric drugs they are given.

“What we do in psychiatry is we poison the patient and then we accuse them of having shortened lifespans and excessive illnesses when we’ve given them to them,” he said.

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  Vatican to host event on ‘theology of the priesthood,’ could discuss celibacy, women ‘deacons’
Posted by: Stone - 04-13-2021, 10:34 AM - Forum: Pope Francis - No Replies

The sledge-hammering against the last remaining bastions of the Faith continues...


Vatican to host event on ‘theology of the priesthood,’ could discuss celibacy, women ‘deacons’
Cardinal Marc Ouellet refused to rule out the discussion of female deacons or priestly celibacy at the symposium.

VATICAN CITY, April 12, 2021 (LifeSiteNews) –– The Vatican today announced a three-day symposium entitled “for a fundamental theology of the priesthood,” due to be held next February. The event looks to examine the relation between the ordained priesthood and the priesthood of the faithful, and will potentially undermine traditional teaching regarding the sacrament of holy orders: Cardinal Marc Ouellet refused to rule out the discussion of female deacons or priestly celibacy at the symposium.

Announcing the symposium, Cardinal Ouellet, prefect of the Congregation for Bishops, declared that the conference would further Pope Francis’s desire for “synodality,” building on themes proposed by the Second Vatican Council, and revealing that topics such as female deacons and clerical celibacy would also be discussed.

The symposium, which began its organizational process a year ago, will be held February 17 through February 19, 2022.

Intended particularly for bishops, but also priests, seminarians and those forming men in the seminary, Ouellet stated that it would “deepen our understanding of vocations and the importance of communion between the different vocations in the Church.”

Fr. Vincent Siret, rector of the Pontifical French Seminary in Rome and Professor Michelina Tenace, professor of theology at the Pontifical Gregorian University, both joined the cardinal in the press conference. All three stated that the upcoming symposium did not intend to “offer practical solutions to all the pastoral and missionary problems of the Church,” but rather to understand and re-examine the vocation of the priesthood, with Tenace saying it would offer a new reflection and understanding of the priesthood.

The three days of the symposium will be devoted to different themes, with “Tradition and New Horizons” on the first day, “Trinity, Mission, and Sacramentality” on the second, and “Celibacy, Charism, and Spirituality” on the third.

Demonstrating the importance which the Vatican is seemingly attributing to the symposium, each half day will be chaired by a different cardinal, with prefects from the Congregation of the Clergy, the Congregation for Divine Worship and the Discipline of the Sacraments, and the Dicastery for Laity, Family and Life among the prelates. Cardinal Ouellet and Cardinal Tagle, a known favorite of the Pope’s who has lamented the Church’s “harsh” and “severe” stance towards homosexuals, will also be present.

Pope Francis will also address the event, delivering the closing address.


Clericalism, priestly celibacy, priesthood of the baptized

In light of the lack of priestly vocations, Ouellet noted that a key focus of the symposium would be the relation between the laity and the ordained clergy.

Describing the link between Christ’s priesthood and the Church’s participation in this, as a “crucial question for our time,” Ouellet commented that it could only be understood by examining the “fundamental relationship between the priesthood of the baptized, which the Second Vatican Council has enhanced, and the priesthood of ministers, bishops and priests, which the Catholic Church has always affirmed and specified.”

This “rapport,” would require “pastoral readjustments,” involving “ecumenical questions not to be ignored, as well as the cultural movements that question the place of women in the Church,” explained the 75-year-old.

He referenced the widespread dearth of vocations, local “tensions” stemming from “divergent pastoral visions,” as well as “multiculturalism and migrations,” and “ideologies that condition the witness of the baptized and the exercise of the priestly ministry in secularized societies.”

“In this context, how can we live a missionary conversion of all the baptized without a new awareness of the gift of the Holy Spirit to the Church and to the world through the Risen Christ?”

This was also alluded to by Fr. Viret, who declared that “it does not suffice to repeat” previous teaching on the priesthood and the communion of the whole Church, but called for this reflection to be repeated “without ceasing” and always in a renewed manner.

The symposium is being proposed as an answer to “clericalism,” a term often employed by Pope Francis, and one which he has directly linked to “rigidity,” the term by which he attacks traditional clergy, particularly those who offer the ancient liturgical rites of the Church and dress in traditional attire, such as the cassock.

Echoing Cardinal Ouellet, Fr. Viret declared that the symposium is “in the path of synodality. This way is in fact the only way to escape ecclesial clericalism.”

Outlining the particular themes to be dealt with in the symposium, Tenace revealed it would examine the relation between the “ministerial priesthood and the common priesthood” of the faithful, and “deepen the theology of the priesthood,” thus reaffirming the “essential traits of Catholic tradition of the identity of the priest, and maybe freeing it from a certain clericalization.”

She added that clericalism was a danger to both priests and the wider Church, since it linked the priesthood with “power” instead of service, and which viewed the priesthood as a “privilege” instead of a “responsibility that concerns all the faithful.”

In questions following the three statements, Cardinal Ouellet refused to rule out the discussion of female deacons or priestly celibacy at the symposium.

Suspicions that these topics would be part of the symposium were further evidenced by Tenace herself, who stated that the “question of celibacy must be addressed.”

“The question raised is that the priestly function does not require celibacy,” she said, noting, however, that it is required in the “Latin tradition.”

The symposium’s program also reveals that a round table discussion is indeed planned to address “women and ministry,” while another session is dedicated to looking at priesthood and celibacy in the Church today.

In addition, Tenace alluded to possible changes to “sacramental theology and the liturgy,” saying that they were areas that must be “re-proposed” at the conference.

She called for a movement of the Church with the current times, stating that “each age elaborates an updated ecclesiology.”


Possible effect of the symposium

Tenace mentioned the image of the priest as the ordained minister who leads the parish and administers the sacraments, as being “a very limiting vision,” suggesting that “there is urgency” for the symposium to correct this view, “because the entire community must be considered.”

Tenace’s insistence on a new understanding of the priesthood in reference to the community, appears to align closely with an error condemned by Pope Pius XII in his encyclical Mediator Dei (1947), who warned of the false nature of the following position: “they assert that the people are possessed of a true priestly power, while the priest acts only in virtue of an office committed to him by the community.”

In his Mass and the Sacraments, the 20th century theologian Fr. John Laux warned of the dangers that are inherent in the widespread and un-clarified promotion of the priesthood of the faithful, since it was this which Martin Luther used to rebel against the ecclesial authorities.

Laux also noted that while there is a universal priesthood of the faithful, it is not the only form of priesthood since there is the greater form of sacrifice and priesthood instituted by Christ, the Mass and the ordained descendants of the apostles:

“All the faithful are indeed ‘an elect race, a royal priesthood,’ but they are not the representatives of Christ at the altar, they do not, in the Mass, change the bread and wine into the Body and Blood of Christ, they are not the ‘dispensers of the mysteries of God,’ not to them did Christ say: ‘Do this in remembrance of Me.’”


[Emphasis mine.]

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  Pentagon working on microchip to detect Covid-19
Posted by: Stone - 04-13-2021, 06:49 AM - Forum: COVID Passports - No Replies

Pentagon Scientists Working in Secretive Unit Create Microchip to be Inserted Underneath Skin, Which Will Detect Covid-19


Gateway Pundit | April 12, 2021


Pentagon scientists working in a secretive united created a microchip to be inserted underneath the skin, that can detect Covid-19 before the body exhibits symptoms.

60 Minutes interviewed retired Colonel Matt Hepburn, an army infectious disease physician, who spent years with the secretive defense advanced research projects agency or DARPA, working on technology he hopes will ensure COVID-19 is the last pandemic.

“Dr. Hepburn showed us a few current projects, some sound like they’re from an episode of “Star Trek.” Consider a ship like the USS Theodore Roosevelt — hobbled last year when 1,271 crew members tested positive for the coronavirus. What if everyone on board had their health monitored with this subdermal implant, now in late-stage testing. It’s not some dreaded government microchip to track your every move, but a tissue-like gel engineered to continuously test your blood,” 60 Minutes host Bill Whitaker said.

Dr. Hepburn told 60 Minutes that the microchip is like a “check engine light.”

“That tiny green thing in there, you put it underneath your skin and what that tells you is that there are chemical reactions going on inside the body and that signal means you are going to have symptoms tomorrow,” he said.

Dr. Hepburn said that DARPA also created a filter which would be passed through an individual’s blood to remove the Covid virus, “It takes the virus out, and puts the blood back in.”

So far, doctors have used this filter to treat 300 critically ill patients.

The Pentagon told 60 Minutes that the government isn’t seeking to track your every move with the microchip technology.

WATCH:

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