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Bill Gates Foundation Funded Genomics Firm ‘Mining’ DNA Data Through COVID Tests |
Posted by: Stone - 03-09-2021, 08:40 AM - Forum: Socialism & Communism
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Bill Gates Foundation Funded Genomics Firm ‘Mining’ DNA Data Through COVID Tests
National Pulse | MARCH 5, 2021
BGI Genomics—the Chinese Communist Party-linked genomics firm flagged by U.S. officials as “mining” the DNA of Americans—has collaborated extensively with the Bill & Melinda Gates Foundation, The National Pulse can reveal.
The company has recently come under fire following a 60 Minutes exposé on the company’s use of COVID-19 tests to “collect, store and exploit biometric information” on American citizens, according to former U.S. intelligence officials. What’s more, a recent Reuters article linked the firm to the Chinese Communist Party’s military.
In addition to the Obama administration enabling the firm to gain a foothold in the U.S., the Bill & Melinda Gates Foundation played a critical role in BGI’s American expansion.
In September of 2012, the Microsoft founder’s foundation signed a “Memorandum of Understanding (MOU) to form a collaboration on global health and agricultural development with the goal of achieving common objectives in health and agricultural development.”
The co-founder of BGI praised the agreement, celebrating the forthcoming “scientific breakthroughs in the areas of human, plant and animal genomics.” He also revealed that the collaborative efforts focused on sequencing genomes—the precise activity flagged for national security threats in the 60 Minutes segment:
Quote:“Having contributed to the Human Genome Project as well as sequencing the genomes of many critical plant and animal species and human diseases, including the initial sequencing of the rice genome as well as our involvement in the Rice 10,000 Genome Project, the 1,000 Plants and Animals Genome Project, the International 1,000 genomes project, the 1,000 Rare Diseases Project, the International Cancer Genome Project, Autism Genome 10K, among others, BGI looks forward to partnering with the Bill & Melinda Gates Foundation in this significant collaboration to apply genomics research to benefit global human health.”
The memorandum predates Gates’s 2010 visit to BGI’s China-based headquarters, where he witnessed the company’s genetic sequencing operation as described by the Financial Times:
Quote:In 2010, Bill Gates visited an unremarkable building in an industrial estate on the outskirts of Shenzhen, China. With row after row of high-tech machinery humming inside, the place could easily be mistaken for an anonymous data warehouse. But Mr Gates and Ray Yip, head of the Gates Foundation’s China operation, saw something else that day. As they toured the BGI headquarters, the two men were stunned by the ambition of the scientists working at the biotech company. Inside, more than 150 state of the art genetic sequencing machines were analysing the equivalent of thousands of human genomes a day. The company is working towards a goal of building a huge library based on the DNA of many millions of people. BGI executives see this not as the end-game, but as the springboard for new drug discoveries, advanced genetic research and a transformation of public health policy.
Yip praised the endeavor as “out-of-the-box,” “open,” and “liberal”:
Quote:“We were taken aback. We never thought we would find such an out-of-the-box approach. They are in their own league — open and liberal. Most people only see them as a service provider for DNA analysis. It is the database they are building that will make them formidable.”
The Gates Foundation has also funded BGI projects relating to [color=#7101d]genome sequencing alongside Chinese Communist Party[/color] bodies such as the Ministry of Science and Technology and Academy of Agricultural Sciences.
Similarly, Dr. Tadataka Yamada, the former president of the Bill & Melinda Gates Foundation’s global health program, serves as the Chairman of BGI’s Scientific Advisory Board.
And in 2016, BGI launched a U.S.-based office in Washington—the home state of Microsoft and the Bill & Melinda Gates Foundation.
BGI’s ties to Washington also appear to have influenced the firm’s decision to target the state with its COVID-19 test kits, part of the company’s plot to “mine” the data of Americans.
“Early last March, the state of Washington was the site of the first major coronavirus outbreak in the U.S. As COVID rates and the need for tests were spiking, BGI Group, the world’s largest biotech firm—a global giant based in China—approached the state of Washington with an enticing offer. In a strikingly personal letter to the governor, BGI proposed to build and help run state-of-the-art COVID testing labs,” 60 Minutes summarized.
But officials ultimately turned down the offer at the request of the Office of the Director of National Intelligence over BGI’s ties to the Chinese government.
[Emphasis mine.]
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Dublin Archbishop forbids priests from privately giving Holy Communion during current lockdown |
Posted by: Stone - 03-09-2021, 08:28 AM - Forum: Pandemic 2020 [Spiritual]
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Dublin Archbishop forbids priests from privately giving Holy Communion during current lockdown
'In the interest of health and safety priests and parishes ought not to succumb to requests to distribute Holy Communion before or after Mass,
in or outside churches,' Archbishop of Dublin, Dermot Farrell, said in a recent statement
Archbishop of Dublin Dermot FarrellArchdiocese of Dublin / YouTube
DUBLIN, Ireland, March 8, 2021 (LifeSiteNews) – The new Archbishop of Dublin, Dermot Farrell, has reinforced the government’s current ban on acts of worship, by even forbidding priests in his diocese from privately distributing Holy Communion to parishioners, unless as part of a funeral or wedding.
In a statement released Thursday March 4, Farrell added the weight of further ecclesiastical prohibition to the already present government prohibits on worship. “In the interest of health and safety priests and parishes ought not to succumb to requests to distribute Holy Communion before or after Mass, in or outside churches,” he declared.
“Drive-in Masses are not permitted as no gatherings of people outdoors or indoors are permitted. Holy Communion can only be distributed in the church to mourners attending a Funeral Mass, to those celebrating the Sacrament of Marriage and to the essential ministers that make celebration of Mass online possible, (e.g., Minister of the Word, Sacristan),” the statement added.
Any arrangements for the reception of First Holy Communion or Confirmation, would have to wait until the Irish Government decreed to diocese that it was “safe” to hold such events.
Farrell also ordered his priests to perform the sacrament of Baptism, “only in exceptional circumstances, that is in danger of death.”
His decree has been slammed by some Catholic media in the country, with Catholic Arena describing it as a “dispiriting and demoralising statement to his already dwindling flock…a complete surrender.”
Ireland has been in a level 5 lockdown since the start of the new year, and is set to remain under the restrictions until at least April 5, when a review will be conducted. As such, communal worship is forbidden, and places of worship are only allowed to open for private prayer. Funerals are currently allowed to occur, but with just “10 mourners” and weddings are similarly limited to 6 people.
Worship has been forbidden in Ireland since December 26, 2020, and indeed for much of the previous year since the onset of COVID-19 restrictions. It will only be permitted once the country goes back down to level 2 in its restrictions, which could be months away.
The Irish Catholic hierarchy has conducted a number of meetings with Taoiseach (Prime Minister) Micheál Martin, in an advertised attempt to “dialogue” their way to less restrictions on churches in the future. The most recent meeting took place towards the end of last month, when the four archbishops of Ireland expressed their continued support for the “public health message and to encourage all necessary measures, including vaccination, to protect health and well-being, especially that of the most vulnerable.” The statement noted that the clerics asked the government for permission that public worship could “resume when an easing of restrictions is considered.”
Despite this public front by the bishops, it was less than two weeks before Farrell re-affirmed the state’s prohibition on acts of worship, ensuring that those in his diocese could not even receive Holy Communion privately.
Matters came to a head the previous Sunday, when police told a parish in Dublin to stop distributing Holy Communion privately to parishioners, who came after the televised Mass to individually receive Communion. Mountview and Blakestown Parish in Dublin, had been allowing parishioners to come after the online Mass on Sundays, and receive Holy Communion before heading back home without gathering.
Speaking to RTE, Father Binoy Mathew of the parish said that people would enter the church to receive Holy Communion, and exit immediately. Around 130 people were coming over a space of two hours, he added, with hygiene protocols being adhered to.
However, police put a stop to the individual act of piety, telling Fr. Mathew they believed it to be an organized event, and as such, prohibited under the COVID restrictions.
This event was likely behind Farrell’s recent statement prohibiting such events, as he prefaced his message by noting that questions were raised during recent deanery meetings which had prompted his explicit ban on the private reception of Holy Communion.
Whilst both the state and Archbishop Farrell have banned the private reception of Holy Communion and public worship, people are still allowed to collect take away food and drinks, in the same manner that Holy Communion was being distributed by Fr. Mathew.
Schools are also in the midst of a staged return of in-person education, with schools for children with learning disabilities at “100% capacity,” from March 1, as well as a number of primary years, and the final year Leaving Certificate students returning to the school buildings.
Despite this, the restrictions on public and now private worship, have been kept in place.
Shortly before assuming his post as Archbishop of Dublin earlier this year, Farrell gave an interview in which he expressed his support for female deacons as well as the blessing of rings for homosexual couples. Whilst Farrell was reticent initially about the idea of “female priests,” saying that the teaching of Church tradition on the topic was a “hurdle that has to be overcome,” Farrell was strongly supportive of female deacons.
The Catholic Church teaches that homosexual acts are “intrinsically disordered.” Farrell has referred to this as “a technical description.”
LifeSiteNews contacted the Archdiocese and Farrell’s staff for comment regarding the decision to ban the private distribution of Holy Communion, but received no reply.
For respectful contact about the need for Catholics to receive Holy Communion:
Archbishop’s House, Drumcondra, Dublin 9
Tel: 01 8373732 / Fax: 01 8369796
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CDC Nows Says Fully Vaccinated People can Meet Indoors without Masks or Social Distancing |
Posted by: Stone - 03-09-2021, 08:19 AM - Forum: Pandemic 2020 [Secular]
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CDC Has an Announcement for Fully Vaccinated Americans
The Centers for Disease Control and Prevention made an announcement on Monday for those who are fully vaccinated. On a call, the officials revealed that fully vaccinated people can now gather indoors without masks and without social distancing. They can also gather indoors with unvaccinated people from one other household without masks, unless any of those people or anyone they live with has an increased risk for severe illness from COVID-19. In public, however, the agency urges even those who are vaccinated to adhere to social distancing and mask mandates.
“We know that people want to get vaccinated so they can get back to doing the things they enjoy with the people they love,” said CDC Director Dr. Rochelle P. Walensky. “There are some activities that fully vaccinated people can begin to resume now in the privacy of their own homes.”
It's a small victory for those who have been missing family and friends due to the lockdowns this past year.
Quote:The agency offered good news to grandparents who have refrained from seeing children and grandchildren for the past year, saying that fully vaccinated people may visit indoors with unvaccinated people from a single household so long as no one among the unvaccinated is at risk for severe disease if infected with the coronavirus.
That means fully vaccinated grandparents may visit unvaccinated healthy adult children and healthy grandchildren without masks or physical distancing. But the visit should be limited to one household: If the adult children’s unvaccinated neighbors drop by, the visit should move outdoors and everyone should wear masks and distance. (New York Times)
Three coronavirus vaccines have been approved by the FDA: Pfizer-BioNTech, Moderna, and Johnson & Johnson, which unlike the first two only requires one dose.
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Report: Cuba Forcing Citizens into Coronavirus ‘Camps,’ Offering Dangerous Drugs |
Posted by: Stone - 03-09-2021, 08:11 AM - Forum: Socialism & Communism
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Report: Cuba Forcing Citizens into Coronavirus ‘Camps,’ Offering Dangerous Drugs
Breitbart | March 8, 2021
Eyewitnesses say the Cuban Communist Party is forcing suspected coronavirus patients into unsanitary,
poorly stocked, and densely populated “camps” and making them take an unproven antiviral treatment, a report revealed this weekend.
The Global Liberty Alliance (GLA), a human rights advocacy group that focuses on legal aid to dissidents, verified ongoing reports of Cuban citizens ending up in “isolation centers” if suspected of carrying Chinese coronavirus. The camp whose existence and dire medical status the organization confirmed is located in central Santa Clara.
“A government ‘survey taker’ (encuestadora), allegedly connected to the Ministry of Public Health, knocks on citizens’ doors daily, asking how many people live in each home and whether they are experiencing respiratory or fever-like symptoms,” the GLA confirmed. “Suspected COVID [Chinese coronavirus]-positive cases are being transported to an ‘isolation center,’ which is a minimally converted school. They are isolated for 5 days, given the PCR COVID-19 test, and if tested positive, are sent to the Military Hospital. If they test negative, they must remain 5 more days before being PCR tested again.”
The report corroborated prior revelations from Cuban independent media that the “isolation centers” were poorly run camps where potential coronavirus patients were kept close enough together that the virus may have been spreading within the facility. Authorities also provided nearly inedible food to those forced to stay there, many reports emphasized. Cubanet, a dissident online outlet, published photographs of one of the “meals” at a camp in Havana that appeared to feature two boiled eggs, a piece of boiled unidentified root vegetable, and rice.
Among the most alarming revelations in the GLA report is the fact that the Cuban government is using unproven interferon treatments on people who test positive for coronavirus and are thus moved from the converted school facility to the military hospital camp.
“In some cases, a COVID-negative person can accompany patients in the hospital. The COVID-negative companions are given drops of Nasalferon … twice daily to prevent contagion, while the COVID-positive patients are given interferon shots,” the GLA report detailed.
The confirmation echoes reports in Cuban state media boasting that nasal interferon treatments (nasalferon) would be available for at-home use to individuals who test positive for Chinese coronavirus but do not require hospitalization.
Interferons are antivirals that can generate extreme side effects in individuals. Some preliminary studies have shown that one interferon, Interferon-beta, may have some positive effects in fighting infections of Sudden Acute Respiratory Syndrome (SARS), a disease caused by a different coronavirus. No studies suggest a similar possibility of positive effects against the Chinese coronavirus. Cuba has spent the past year promoting the use of a different interferon, Interferon-alpha 2b, against Chinese coronavirus, despite the lack of scientific evidence for the treatment.
“When the Government of Cuba assures that the Interferon developed in Cuba cures the coronavirus, it is committing a serious crime against world public health, since this drug not only lacks any scientific proof, but also where it has been tested has already given null results of encouragement,” a group of doctors denounced in April 2020 in response to the campaign, in a statement via the human rights organization Cuban Prisoners Defenders.
The interferon treatment could “kill, rather than cure patients,” the doctors warned.
Cuba has received minimal international support from the scientific community in its pursuit of interferon treatment. Socialist dictator Nicolás Maduro of Venezuela initially promoted in early 2020, but even this reliable ally has pivoted to domestically produced false cures, such as the administration of toxic ozone gas to coronavirus patients.
At least one nation – South Africa – has bought into the interferon theory. South African officials recently revealed that the nation’s military bought doses of Interferon-alpha-2b from Havana in the last year. It remains unclear how the military managed to purchase the unproven treatment, where the 260 million rand ($16.8 million) came from to buy the antivirals, or who would have access to them. The South African Defense Force set up an ad-hoc task team this week to investigate the purchase.
The GLA report on Cuba’s coronavirus camps also raised concerns about the competence of Cuba’s medical staffers.
“According to reports, however, the medical professionals are not documenting people’s health conditions and status accurately,” the report noted. “They have tried to give interferon to COVID-negative companions instead of the COVID patient, and have tried to give excessive doses of Interferon to patients, allegedly due to poor documentation.”
Staffers also reportedly do nothing to maintain a sanitary environment in the camps, meaning patients are forced to do their own cleaning.
“The cleanliness in the center is ‘awful,’ with patients having to clean most spaces themselves, which further contributes to contamination,” the report detailed. “The only space cleaned by staff is the common walkway between beds; everything else is left dirty. No bleach is available unless patients befriend cleaning staff.”
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Prayer before a Crucifix - Devotion to the Passion by St. Alphonsus Liguori |
Posted by: Hildegard of Bingen - 03-08-2021, 10:47 PM - Forum: In Honor of Our Lord
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DEVOTION TO THE PASSION
Prayer before a Crucifix.
(Taken from St. Alphonsus’ Prayer-Book – pages 454)
O Wounds of Jesus! You are my hope. I should despair of the pardon of my sins, and of my eternal salvation, did I not behold you, the fountains of mercy and grace, through which a God has shed all His Blood, to wash my soul from the sins I have committed. I adore ye, then, O holy Wounds! And I trust in you. I detest a thousand times and I curse those vile pleasures by which I have displeased my Redeemer, and have miserably lost His friendship. On beholding ye, my hopes revive, an the affection of my heart is renewed.
O wounds of my sorrowful Jesus, ye are living evidences of the love which my Redeemer has for me; with tender words do ye force me to love Him for the many sufferings that He underwent for love of me. Eternal Father, “look at the Face of Thy Christ” (Ps. Lxxxiii. 10); look at the Wounds of Thy Son, which ask pity for me, and for their sake pardon the outrages that I have committed against Thee; take my heart entirely to Thyself that it may not love, seek, nor sigh after any other but Thee. O Wounds of my Redeemer, how many souls have ye not inflamed with love! Inflame my soul also. O Wounds of Jesus, ye constrain me to love Jesus! O Wounds of my Jesus, O blessed furnaces of love! Receive me that I may not burn in the fire of hell, as I have deserved, but be consumed in the holy flames of love for That God Who condescended to die in torment for my salvation. Amen.
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April 17th - St. Kateri Tekawitha and St. Anicetus |
Posted by: Elizabeth - 03-08-2021, 09:27 PM - Forum: April
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Saint Kateri Tekakwitha
Virgin
(1656-1680)
Kateri Tekakwitha, known as the Lily of the Mohawk, was born in 1656 of a captive Algonquin mother and an Iroquois chieftain. Her mother was a Christian but dared not baptize Kateri or her younger brother. When an epidemic of smallpox broke out in 1660, the little girl lost her mother and brother, perhaps also her father at that time; she herself nearly succumbed to the malady.
Her uncle, who adopted her, later wanted her to marry a young Iroquois her own age, but she refused, having already experienced the horror of the Iroquois brutalities. When in 1675 Father Jacques de Lamberville, Jesuit missionary, discovered on the banks of the Mohawk River this beautiful lily, he transplanted her to the mission of St. Francis Xavier near Montreal, which had been founded a few years before. She received her first Communion there on Christmas day of 1676.
In 1679, on the feast of the Annunciation, with the authorization of one of the Fathers at the mission, Kateri privately pronounced a vow of perpetual chastity and consecrated herself to the Blessed Virgin. From that time on, she and her rosary were inseparable. Her health had never been strong, and her penances contributed to weakening it further. It was during Holy Week of 1680 that this young Indian maiden quietly expired, invoking the names of Jesus and Mary. Miracles and favors were attributed to her soon after her death.
In 1943, Pope Pius XII admitted the cause of beatification, approving the decree on the heroism of her virtues. Saint Kateri had appeared to some Polish prisoners during World War II, telling them she was named a patron of their country and brought about their release. They described to the Jesuits of their own country, the young Indian girl whom they had all seen in their vision, and learned who she was — Kateri, Lily of the Mohawk, the Canadian Indian girl who had attained sanctity very young and died at the age of 24 years. She was beatified in 1980, canonized in 1991.
Saint Anicetus
Pope, Martyr
(† 161)
Saint Anicetus, the eleventh successor of Saint Peter, succeeded to Saint Pius I and reigned for eleven years. During that time he had to combat in particular the dangerous errors of gnosticism, Christ's ancient enemy, already rampant in the days when Saint John the Apostle wrote his letters to the churches of Asia. Saint Anicetus was visited in Rome by Saint Polycarp, bishop of Smyrna, who desired to consult with him, and whom he in turn asked to celebrate the feast of Easter in the Church of Rome, as Saint Ireneus, Polycarp's disciple, relates. They had not been able to find a solution to the question of a difference in the date of Easter in the Orient and the Occident, which Pope Saint Victor would later settle, but remained close friends. Saint Anicetus' vigilance protected his flock from the wiles of the false preachers Valentine and Marcion, who were attempting to corrupt the faith in the capital of the empire.
Saint Anicetus established the tonsure for the clergy as a practice of ecclesiastical discipline; a letter to this purpose, which he wrote to the bishops of the churches of Gaul, is still extant.
The Roman Breviary tells us that he received the palm of martyrdom for the Christian faith, one month after the death of the Emperor Antoninus the Pious. Of the first fifty-four bishops of Rome, as they are seen portrayed in the Basilica of Saint Paul in Rome, fifty-three are honored among the Saints; and of two hundred and forty-eight popes, from Saint Peter to Clement XII (†1740), seventy-eight are named in the Roman martyrology. In the primitive ages the spirit of fervor and perfect sanctity was conspicuous in most of the faithful, and especially in their pastors. The whole tenor of their lives breathed it, in such wise as to render them living miracles, angels on earth, breathing copies of their Divine Redeemer, the odor of whose virtues and holy law and religion they spread on every side.
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The SSPX and the Divine Mercy |
Posted by: Stone - 03-08-2021, 03:32 PM - Forum: The New-Conciliar SSPX
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The SSPX and the Divine Mercy
(With grateful thanks to cor-mariae.proboards.com and nonpossumus-vcr.blogspot.com )
Some readers may be lucky enough never to have encountered the “Divine Mercy” devotion. Presumption of God’s mercy is one of the six sins against the Holy Ghost. However, lest what we say about this subject be taken to be prejudiced in any way, we will allow the SSPX itself to speak for us. Here is an extract from the Angelus Magazine in 2010, just five years ago, concerning Sr. Faustina Kowalska and the “Divine Mercy” devotion.
Q. What are we to think of the Divine Mercy devotion?
A. Many people have certainly received graces from the devotion to Divine Mercy propagated by Sr. Faustina, and her personal piety was certainly most exemplary. However, this does not necessarily mean that this devotion is from God. It is true that Pope John Paul II promoted this devotion, that it was through his efforts that the prohibition was lifted on April 15, 1978, and that he even introduced a feast of Divine Mercy into the Novus Ordo. However, the fact that good and pious people receive graces and that Sister Faustina was pious do not necessarily mean that it is from heaven. In fact, it was not only not approved before Vatican II. It was condemned, and this despite the fact that the prayers themselves of the chaplet of Divine Mercy are orthodox.
Condemned by the Holy Office
There were two decrees from Rome on this question, both of the time of Pope John XXIII. The Supreme Congregation of the Holy Office, in a plenary meeting held on November 19, 1958, made the following decisions:
1. The supernatural nature of the revelations made to Sister Faustina is not evident.
2. No feast of Divine Mercy is to be instituted.
3. It is forbidden to divulge images and writings that propagate this devotion under the form received by Sister Faustina.
The second decree of the Holy Office was on March 6, 1959, in which the following was established:
1. The diffusion of images and writings promoting the devotion to Divine Mercy under the form proposed by the same Sister Faustina was forbidden.
2. The prudence of the bishops is to judge as to the removal of the aforesaid images that are already displayed for public honor.
What was it about this devotion that prevented the Holy Office from acknowledging its divine origin? The decrees do not say, but it seems that the reason lies in the fact that there is so much emphasis on God’s mercy as to exclude His justice. Our sins and the gravity of the offense that they inflict on God is pushed aside as being of little consequence. That is why the aspect of reparation for sin is omitted or obscured.
The true image of God’s mercy is the Sacred Heart of Jesus, pierced with a lance, crowned with thorns, dripping precious blood. The Sacred Heart calls for a devotion of reparation, as the popes have always requested. However, this is not the case with the Divine Mercy devotion. The image has no heart. It is a Sacred Heart without a heart, without reparation, without the price of our sins being clearly evident. It is this that makes the devotion very incomplete and makes us suspicious of its supernatural origin, regardless of Sister Faustina’s own good intentions and personal holiness. This absence of the need for reparation for sins is manifest in the strange promise of freedom from all the temporal punishment due to sin for those who observe the 3:00 p.m. Low Sunday devotions. How could such a devotion be more powerful and better than a plenary indulgence, applying the extraordinary treasury of the merits of the saints? How could it not require as a condition that we perform a penitential work of our own? How could it not require the detachment from even venial sin that is necessary to obtain a plenary indulgence?
Presumption in the Writings of Sister Faustina
The published Diary of Saint Maria Faustina Kowalska (Marian Press, Stockbridge, MA, 2007) also indicates several reasons to seriously question the supernatural origin of the more than 640 pages of voluminous and repeated apparitions and messages. The characteristic of any true mystic who has received supernatural graces is always a profound humility, sense of unworthiness, awareness and profession of the gravity of his sins. Yet this humility is strangely lacking in Sister Faustina’s diary. On October 2, 1936, for example, she states that the “Lord Jesus” spoke these words to her: “Now I know that it is not for the graces or gifts that you love me, but because My will is dearer to you than life. That is why I am uniting Myself with you so intimately as with no other creature.” (§707, p. 288). This gives every appearance of being a claim of being more united to Jesus than anybody else, even the Blessed Virgin Mary, and certainly more than all the other saints. What pride, to believe such an affirmation, let alone to assert that it came from heaven!
In April 1938, Sister Faustina read the canonization of St. Andrew Bobola and was filled with longing and tears that her congregation might have its own saint. Then she affirms the following: “And the Lord Jesus said to me, Don’t cry. You are that saint.” (§1650, p. 583). These are words that most certainly no true saint would affirm, but rather his sinfulness and unworthiness of his congregation. This presumption in her writings is not isolated. She praises herself on several occasions through the words supposedly uttered by Jesus. Listen to this interior locution, for example: “Beloved pearl of My Heart, I see your love so pure, purer than that of the angels, and all the more so because you keep fighting. For your sake I bless the world.” (§1061, p. 400). On May 23, 1937 she describes a vision of the Holy Trinity, after which she heard a voice saying: “Tell the Superior General to count on you as the most faithful daughter in the Order” (§1130, p. 417). It is consequently hardly surprising that Sister Faustina claimed to be exempt from the Particular and General Judgments. On February 4, 1935, she already claimed to hear this voice in her soul: “From today on, do not fear God’s judgment, for you will not be judged” (§374, p. 168). Add to this the preposterous affirmation that the host three times over jumped out of the tabernacle and placed itself in her hands (§44, p. 23), so that she had to open up the tabernacle herself and place it back in there, tells the story of a presumption on God’s grace which goes beyond all reason, let alone as the action of a person supposedly favored with innumerable and repeated mystical and supernatural graces.
It is perhaps not accidental that Pope John Paul II promoted this devotion, for it is very much in line with his encyclical Dives in Misericordia. In fact, the Paschal Mystery theology that he taught pushed aside all consideration of the gravity of sin and the need for penance, for satisfaction to divine justice, and hence of the Mass as being an expiatory sacrifice, and likewise the need to gain indulgences and to do works of penance. Since God is infinitely merciful and does not count our sins, all this is considered of no consequence. This is not the Catholic spirit. We must make reparation for our sins and for the sins of the whole world, as the Sacred Heart repeatedly asked at Paray-Le-Monial. It is the renewal of our consecration to the Sacred Heart and frequent holy hours of reparation that is going to bring about the conversion of sinners. It is in this way that we can cooperate in bringing about His Kingdom of Merciful Love, because it is the perfect recognition of the infinite holiness of the Divine Majesty and complete submission to His rightful demands. Mercy only means something when we understand the price of our Redemption.
Hence, the “Divine Mercy” devotion is arguably a Novus Ordo devotion, because the lack of need for expiation mirrors the change in the Novus Ordo Mass. But consider this: even if it were harmless enough (and even that may be going too far - if the devotion is not from Heaven, where else might it be from?!), it is still not a true devotion. As such the effect of its spread will always be to undermine the spread of things which are true devotions. As the Angelus answer notes, the true image of Divine Mercy is the Sacred Heart, crowned with thorns and dripping Precious Blood. As many Catholics who still have some contact with Novus Ordo parishes today will attest, the well-known “Divine Mercy” image has almost entirely replaced the Sacred Heart in many parts of the world today.
As has been noted by various priests in their sermons, in order to achieve victory the devil does not need to get us to do actively evil things all the time: he just needs us not to do the good which we should be doing. The same thing surely applies here. Like the so-called “Luminous Mysteries of the rosary”, even if there isn’t anything actively evil, the mere fact that it is a replacement for something good serves the enemy’s purpose. Hence it ought to be fairly clear that this is not something that Traditional Catholics want to be getting involved in. And it is certainly not something that would ever be promoted by a priestly Society which sees its duty as defending the Catholic faithful from the post-Vatican II wasteland.
And yet, around the world troubling evidence is mounting which shows the promotion by the SSPX of this condemned, modernist devotion and of its the ascendency amongst the SSPX laity. The following four examples are merely what we happen to know about. As with all such things, one is left wondering how many other examples exist which have thus far gone undetected…
1. Poland
Back in 2013, the Polish SSPX Facebook page (!?), “FSSPX we Wrocławiu”, posted the an extract from the Diaries of “St.” Faustina. (“Diary 118” reads the part in red). The extract is rather long, so we will not quote it here: it does not add anything.
What is clear is that no criticism or comment was posted with it: it was put there in a spirit of approval and promotion, not criticism, analysis or warning. It can still be seen online. In defence of this, it might be argued that this being a “Facebook” post, it might be only a mistakenly overzealous layman. It is Poland, after all, and was two years ago. However...
2. Asia
This poster from the SSPX Asia District was produced as recently as two months ago to promote a conference in the Philippines in mid-June 2015. It reads:
Quote:“Fraternitas Sacerdotalis Sancti Pii X The Priestly Fraternity of St. Pius X.
‘The True Understanding of the Divine Mercy Devotion’ - A Doctrinal & Spiritual conference with Rev. Fr. Karl Stehlin, FSSPX, District Superior of Asia.”
Lest there be any doubt about what the conference is really about, in the top left corner of the poster can be seen the picture (supposedly) of Our Lord which is usually associated with the ‘Divine Mercy’, the red and white rays coming from his chest. There is also, just below it, a picture of “St.” Faustina herself.
Can it be a mere coincidence that this came a few weeks after Bishop Fellay’s most recent Letter to Friends and Benefactors? Let us recall that Bishop Fellay concluded that letter with the following words:
Quote:“As for us, dear brothers and sisters in the faith, we must take advantage of this Holy Year [of Mercy] … Every district of the Society will inform you of the particular works to be performed in order to benefit from all th
e graces that Divine Mercy will grant us during this Holy Year.”
3. USA
The extract taken from the Parish Bulletin of St. Mary’s Kansas as recently as December 2014, lists the relics of “St. Faustina Kowalska”, whose canonisation they appear to accept, and whose relics are thus offered for public veneration in the parish.
4. Germany
In the catalogue of German SSPX publishing house ‘Sarto Verlag’, as far back as 2011, we find two books promoting the ‘Divine Mercy’, one of which is by “St.” Faustina herself (“Tagebuch” - “Diary” or “Journal”) the other about her , some sort of hagiography, (“Geschichte einer grossen Sehnsucht” - “A Story of Great Longing”). Strictly speaking, this catalogue is not only for Germany, but is distributed in all the other German-speaking countries, notably Austria and Switzerland. Those with keen eyesight will notice the prices given also in Swiss Francs.
5. “Christian Warfare”
The SSPX devotional book “Christian Warfare” also includes the “chaplet of the Divine Mercy” prayers along side other prayers of devotion to the Sacred Heart. “Christian Warfare” was originally called “le Livre Bleu” (“The Blue Book”), the new title being given to its translation into English. It is in use in SSPX priories all over the Enull nglish-speaking world, notably in retreat houses and seminaries. From our friends in Australia, we learn that the 2006 edition does not include the Divine Mercy devotion, but the 2009 edition does.
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Novena to St. Martha |
Posted by: Hildegard of Bingen - 03-08-2021, 02:20 PM - Forum: Novenas
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Novena to St. Martha
This Novena is prayed on nine consecutive Tuesdays and involves lighting a candle. Pray also especially beginning 9 Tuesdays before 29 July,
the Feast of St. Martha.
(Light a candle) O admirable Saint Martha, I have recourse to thee and I depend entirely on thy intercession in my trials. In thanksgiving, I promise to spread this devotion everywhere. I humbly beg thee to console me in all my difficulties. By the immense joy that filled thy soul when thou didst receive the Redeemer of the world at thy home in Bethany, be pleased to intercede for me and my family, in order that we may keep God in our hearts and therefore, deserve to obtain the remedy to our necessities, especially the present situation that overwhelms me.
(Mention your intentions here)
I implore thee, O Auxiliatrice in all needs; help us to overcome our difficulties, thou who so victoriously fought the devil. Amen.
Recite three times one Our Father, one Hail Mary, one Glory Be, and the invocation "Saint Martha, pray for us."
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Litany of Our Lady of the Seven Sorrows |
Posted by: Hildegard of Bingen - 03-08-2021, 02:10 PM - Forum: Marian Litanies
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Litany of Our Lady of the Seven Sorrows
While in captivity under Napoleon Bonaparte in 1809, Pope Pius VII wrote a litany to Our Lady of Sorrows.
Lord, have mercy on us, (Christ, have mercy on us.)
Lord, have mercy on us. Christ, hear us, (Christ, graciously hear us.)
God the Father of Heaven, (have mercy on us.)
God the Son, Redeemer of the world, (have mercy on us.)
God the Holy Ghost, (have mercy on us.)
Holy Trinity, One God, (have mercy on us.)
Holy Mary, (* pray for us)
Holy Mother of God, (*)
Holy Virgin of virgins, (*)
Mother crucified, (*)
Sorrowful Mother, (*)
Tearful Mother, (*)
Afflicted Mother, (*)
Forsaken Mother, (*)
Desolate Mother, (*)
Mother bereft of thy Child, (*)
Mother transfixed with the sword, (*)
Mother overwhelmed with grief, (*)
Mother filled with anguish, (*)
Mother crucified in heart, (*)
Mother most sad, (*)
Fountain of tears, (*)
Vial of suffering, (*)
Mirror of patience, (*)
Rock of constancy, (*)
Anchor of confidence, (*)
Refuge of the forsaken, (*)
Shield of the oppressed, (*)
Subduer of the unbelieving, (*)
Comfort of the afflicted, (*)
Medicine of the sick, (*)
Strength of the weak, (*)
Harbour of the wretched, (*)
Calmer of the tempests, (*)
Resource of mourners, (*)
Terror of the treacherous, (*)
Treasure of the faithful, (*)
Eye of the Prophets, (*)
Staff of Apostles, (*)
Crown of Martyrs, (*)
Light of Confessors, (*)
Pearl of Virgins, (*)
Consolation of Widows, (*)
Joy of all Saints, (*)
Lamb of God, Who takest away the sins of the world, (spare us, O Jesus!)
Lamb of God, Who takest away the sins of the world, (graciously hear us, O Jesus!)
Lamb of God, Who takest away the sins of the world, (have mercy on us, O Jesus!)
Look down upon us, deliver us, and save us from all trouble, in the power of Jesus Christ. Amen.
Imprint, O Lady! Thy wounds upon my heart, that I may read therein sorrow and love – sorrow to endure every sorrow for Thee; love to despise every love for Thine. Amen.
Apostles Creed … Hail Holy Queen … (3x) Hail Mary ...
In honour of the most holy, Immaculate and Sorrowful Heart of Mary.
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Devotion to St. Joseph from Mystical City of God- Ven. Maria d'Agreda |
Posted by: Hildegard of Bingen - 03-08-2021, 02:05 PM - Forum: Prayers and Devotionals
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Devotion to St. Joseph:
The Blessed Virgin Mary asks Venerable Maria d'Agreda for a loving devotion to St. Joseph:
“My daughter, although thou hast described my spouse, Saint Joseph, as the most noble among the princes and saints of the heavenly Jerusalem; yet neither canst thou properly manifest his eminent sanctity, nor can any of the mortals know it fully before they arrive at the vision of the Divinity. Then all of them will be filled with wonder and praise as the Lord will make them capable of understanding this sacrament. On the last day, when all men shall be judged, the damned will bitterly bewail their sins, which prevented them from appreciating this powerful means of their salvation, and availing themselves, as they easily could have, of this intercessor to gain the friendship of the just Judge. The whole human race has much undervalued the privileges and prerogatives conceded to my blessed spouse and they know not what his intercession with God is able to do. I assure thee, my dearest, that he is one of the greatly favoured personages in the divine presence and has immense power to stay the arms of divine vengeance.
“I desire that thou be very thankful to the divine condescension for vouchsafing thee so much light and knowledge regarding this mystery, and also for the favour which I am doing thee therein. From now on, during the rest of thy mortal life, see that thou advance in devotion and in hearty love toward my spouse, and that thou bless the Lord for thus having favoured him with such high privileges and for having rejoiced me so much in the knowledge of all his excellences. In all thy necessities thou must avail thyself of his intercession. Thou shouldst induce many to venerate him and see that thy own religious distinguish themselves in their devotion. That which my spouse asks of the Lord in heaven is granted upon the earth and on his intercession depend many and extraordinary favours for men, if they do not make themselves unworthy of receiving them. All these privileges were to be a reward for the amiable perfection of this wonderful saint and for his great virtues; for divine clemency is favourably drawn forth by them and looks upon saint Joseph with generous liberality, ready to shower down its marvellous mercies upon all those who avail themselves of his intercession.”
(Excerpt from Mystical City of God)
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Novena to St. Joseph - Feast Day March 19th |
Posted by: Hildegard of Bingen - 03-08-2021, 01:56 PM - Forum: Novenas
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Novena to St. Joseph
Say once a day for nine days, especially beginning on 10 March and ending on 18 March, the eve of the Feast of St. Joseph
St. Joseph
O Glorious St. Joseph, faithful follower of Jesus Christ, to thee do we raise our hearts and hands to implore thy powerful intercession in obtaining from the benign Heart of Jesus all the helps and graces necessary for our spiritual and temporal welfare, particularly the grace of a happy death, and the special favor we now implore (state your petitions).
O guardian of the Word Incarnate, we have confidence that thy prayers in our behalf will be graciously heard before the throne of God.
[Then the following seven times, in honor of the seven joys or sorrows of St. Joseph.]
V. O glorious St. Joseph, through the love thou dost bear to Jesus Christ, and for the glory of His name,
R. Hear our prayers and obtain our petitions.
V. Jesus, Mary and Joseph,
R. Assist us!
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Dom Jean-Baptiste Chautard: Ten Aids to Mental Prayer |
Posted by: Stone - 03-08-2021, 01:51 PM - Forum: Prayers and Devotionals
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Ten Aids to Mental Prayer
This text is an appendix of the book “The Soul of the Apostolate”, which was a favorite book of Pope Saint Pius X.
The good Pope said he left this spiritual masterpiece by his night stand, so he could read it in his bed.
Mental prayer is the furnace in which we go to renew the custody of the heart. By our fidelity to our mental prayer all the other exercises of piety will be rekindled. The soul will gradually acquire vigilance and the spirit of prayer, that is, the habit of having recourse to God more and more frequently.
Union with God in mental prayer will produce an intimate union with Him, even amongst the most absorbing occupations.
The soul, living thus in union with our Lord, by its vigilance, will attract more and more the gifts of the Holy Ghost and the infused virtues, and perhaps God will call it to a higher degree of mental prayer.
That excellent volume, “The Ways of Mental Prayer” by Dom Vital Lehodey (Lecoffre, Paris), gives an exact account of what is required for the ascension of the soul by the different degrees of mental prayer, and gives rules for discerning, whether higher mental prayer is truly a gift of God or the result of illusion.
Before discussing affective mental prayer (the first degree of the higher classes to which God as a rule calls only the souls that have reached the state of vigilance by meditation), Fr. Rigoleuc, S.J., gives in his fine book (Œuvres Spirituelles, Avignon, 1843, page 1 ff.) ten ways of discoursing with God – when after a serious effort, one finds it a moral impossibility to meditate on a subject prepared the night before.
I sum up the pious author:
1st Way. – Take a spiritual book (New Testament or “Imitation of Christ”) – read a few lines at intervals – meditate a little on what has been read, try to fix the sense and impress it on your mind. Draw from it some holy thought, love, penance etc., resolve to practice this virtue when opportunity offers.
Avoid reading or meditating too much. Stop at each pause as long as the mind find agreeable and useful converse.
2nd Way. – Take some text of Scripture or some vocal prayer – Pater, Ave, Credo, for instance – repeat it, stopping after each word, drawing from it various sentiments of piety on which you dwell as long as it pleases you.
At the end, ask God for some grace or virtue, according to the subject meditated upon.
You are not to stop on any word if it wearies or tires you, but if you find nothing more to think on, pass on quietly to another. When you are touched by some good thought, dwell on it as long as it lasts without troubling to go any further. Nor is it necessary to make fresh acts always, it is sometimes enough to keep in God’s presence, reflecting in silence on the words already meditated or in enjoying the feelings they have already produced in your heart.
3rd Way. – When the prepared subject matter does not give you enough scope, or room for free action, make acts of faith, adoration, thanksgiving, hope, love, and so on, letting them range as wide and free as you please, pausing at each one to let it sink in.
4th Way. – When meditation is impossible, and you are too helpless and dried-up to produce a single affection, tell Our Lord that it is your intention to make an act, for example, of contrition, every time you draw breath, or pass a bead of the rosary between your fingers, or say, vocally, some short prayer.
Renew this assurance of your intention from time to time, and then if God suggests some other good thought, receive it with humility, and dwell upon it.
5th Way. – In time of trial or dryness, if you are completely barren and powerless to make any acts or to have any thoughts, abandon yourself generously to suffering, without anxiety, and without making any effort to avoid it, making no other acts except this self-abandonment into the hands of God to suffer this trial and all it may please Him to send.
Or else you may unite your prayer with Our Lord’s Agony in the garden of desolation upon the cross. See yourself attached to the Cross with the Saviour and stir yourself up to follow His example, and remain there suffering without flinching, until death.
6th Way. – A survey of your own conscience. – Admit your defects, passions, weaknesses, infirmities, helplessness, misery, nothingness. – Adore God’s judgments with regard to the state in which you find yourself. – Submit to His holy will. – Bless Him both for His punishments and for the favors of His mercy. – Humble yourself before His sovereign Majesty. – Sincerely confess your sins and infidelities to Him and ask Him to forgive you. – Take back all your false judgments and errors. – Detest all the wrong you have done, and resolve to correct yourself in the future.
This kind of prayer is very free and unhampered, and admits of all kinds of affections. It can be practiced at all times, especially in some unexpected trial, to submit to the punishments of God’s justice, or as a means of regaining recollection after a lot of activity and distracting affairs.
7th Way. – Conjure up a vivid picture of the Last Things. Visualize yourself in agony, between time and eternity – between your past life and the judgment of God. – What would you wish to have done? How would you want to have lived? – Think of the pain you will feel then. – Call to mind your sins, your negligence, your abuse of grace. – How would you like to have acted in this or that situation? – Make up your mind to adopt a real, practical means of remedying those defects which give you reason for anxiety.
Visualize yourself dead, buried, rotting, forgotten by all. See yourself before the Judgment-seat of Christ: in purgatory—in hell.
The more vivid the picture, the better will be your meditation.
We all need this mystical death, to get the flesh off of our soul, and to rise again, that is, to get free from corruption and sin. We need to get through this purgatory, in order to arrive at the enjoyment of God in this life.
8th Way. — Apply your mind to Jesus in the Most Blessed Sacrament. Address yourself to Our Lord in the Blessed Sacrament. With all the respect that His Real Presence demands, unite yourself to Him and to all His operations in the Eucharist, where He is ceaselessly adoring, praising, and loving His Father, in the name of all men, and in the condition of a victim.
Realize His recollection, His hidden life, His utter privation of everything, obedience, humility, and so on. – Stir yourself up to imitate this, and resolve to do so according as the occasions arise.
Offer up Jesus to the Father, as the only Victim worthy of Him, and by whom we offer homage to Him. Thank Him for His gifts, satisfy His justice, and oblige His mercy to help us.
Offer yourself to sacrifice your being, your life, your work. Offer up to Him some act of virtue you propose to perform, some mortification upon which you have resolved, with a view to self-conquest, and offer this for the same ends for which Our Lord immolates Himself in the Holy Sacraments. – Make this offering with an ardent desire to add as much as possible to the glory He gives to His Father in this august mystery.
End with a spiritual Communion.
This is an excellent form of prayer, especially for your visit to the Blessed Sacrament. Get to know it well, because our happiness in this life depends on our union with Jesus in the Blessed Sacrament.
9th Way. — This prayer is to be made in the name of Jesus Christ. It will arouse our confidence in God, and help us to enter into the spirit and the sentiments of Our Lord.
Its foundation is the fact that we are united to the Son of God, and are His brothers, members of His Mystical Body; that He has made over to us all His merits, and left us the legacy of all the rewards owed Him by His Father for His labors and death. And this is what makes us capable of honoring God with a worship worthy of Him, and gives us the right to treat with God, and, as it were, to exact His graces of Him as though by justice. – As creatures, we have not this right, still less as sinners, for there is an infinite disproportion between God and creatures, and infinite opposition between God and sinners. But because we are united to the Incarnate Word, and are His brothers, and His members, we are enabled to appear before God with confidence, and speak familiarly with Him and oblige Him to give us a favorable hearing, to grant our requests, and to grant us His graces, because of the alliance and union between us and His Son.
Hence, we are to appear before God either to adore, to praise, or to love Him, by Jesus Christ working in us as the Head in His members, lifting us up, by His spirit, to an entirely divine state, or else to ask some favor in virtue of the merits of His Son. And for that purpose we should remind Him of all that His well beloved Son has done for Him, His life and death, and His sufferings, the reward for which belongs to us because of the deed of gift by which He has made it over to us.
And this is the spirit in which we should recite the Divine Office.
10th Way. – Simple attention to the presence of God, and meditation.
Before starting out to meditate on the prepared topic, put yourself in the presence of God without making any other distinct thought, or stirring up in yourself any other sentiment except the respect and love for God which His presence inspires. – Be content to remain thus before God, in silence, in simple repose of the spirit as long as it satisfies you. After that, go on with your meditation in the usual way.
It is a good thing to begin all your prayer in this way, and worth while to return to it after every point. – Relax in this simple awareness of God’s presence. – It is a way to gain real interior recollection. – You will develop the habit of centering your mind upon God and thus gradually pave the way for contemplation. – But do not remain this way out of pure laziness or just to avoid the trouble of making a meditation.
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Fr. Andrew de Bavier: From Liberal Protestantism to the True Church of Christ |
Posted by: Stone - 03-08-2021, 12:59 PM - Forum: Articles by Catholic authors
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Andrew de Bavier
(1890 – 1948)
From Liberal Protestantism to the True Church of Christ
I was born into Protestantism. I called myself a Christian, but I didn’t recognize any authority other than my own conscience, and no revelation other than religious experience. I recognized in Christ a unique personality, but I refused to concede Him any supernatural character.
Besides, the problem of the Divinity of Christ didn’t make sense anymore, in this day and age. Doesn’t God dwell within man? The divine and the human, don’t they make one and the same thing?
Imbued, without even realizing it, with this pantheism which has poisoned modern thinking, I saw prayer not as an act of adoration or as the call from an indigent creature to its Creator, but as an excellent way of accumulating in myself the spiritual energies spread throughout the universe.
In fact, I had lost any notion of the Divine transcendence and all sense of the supernatural. I never gave a thought to the laws of God. Besides, religion, being essentially a life, what does our Creed matter, provided that our religious experiences are strong? One must be broad-minded, if one desires to be penetrated by the breath of the Holy Ghost. I was broad-minded, very broad-minded, and I had a holy hatred for “narrow-mindedness”, that is those who held traditional ideas.
My liberalism made me into a sectarian opponent of sectarianism! Disciples of the new liberal orthodoxy, my companions and I were virtually scandalized when we heard a preacher repeat an old formula or profess any veneration for Jesus-Christ which was in harmony with the Nicene Creed.
As for Catholicism, it was the incarnation of all that we detested. Didn’t the Roman Church press an iron yoke upon souls? She was the most faithful ally of all reactionaries and of all those in authority. Happily the Church died slowly but surely, decrepit and powerless. The modern spirit was incapable of interesting itself in the old fashioned rites which made up the cult of the Catholic Church.
Moreover, I was completely unaware of what those rites were. As I understood nothing of the gestures of the priest, the Mass (which I had only attended one or two times), appeared to me to be an artificial and theatrical ceremony; and I proudly compared the vain pomp of Catholicism to our cult in spirit and in truth. I had, like almost all Protestants, a conception of Catholic dogma that was absolutely false on every point, and I never even thought of verifying.
Experience as an Anglican
In the spring of 1909 I went to the Kings College in London, a School of Anglican theology.
I will never forget the first impression I had of the Anglican environment in which I found myself. The College Chapel was more like a Catholic Church than a Protestant one. I was astonished. I was even more astounded when I understood the thoughts or ideas of my companions. Their faith was dogmatic. They believed, like the Catholics, in the Real Presence in the Protestant Communion or Lord’s Table which they went so far as calling the Mass. For me, the visible Church was nothing more than a political and administrative machine; for them, she was the mystical body of Jesus Christ, his Spouse.
My time spent at the King’s College would have a decisive influence on my entire life. I wouldn’t realize this until later however. At that particular time my liberal ideas weren’t damaged in the least. I had already entered the School of Theology of Paris in November 1909. My liberal Protestant tendencies, which Anglican influences began to undermine, without my having been aware of it, were accentuated again at the same time as was my hostility towards Rome.
I soon became one of the most Rationalist students at the College. Exclusively taken up with social questions, I abandoned my Bible for the “apostles” of the Revolution.
A Crisis: Faced with my nothingness
The crisis came suddenly in January of 1911.
My whole being was profoundly shaken; I was forced to face myself and to put into question my most cherished ideas.
I had exalted this earthly existence; I hadn’t come to the realization that our temporal life is fragile, fleeting, incapable of satisfying our most noble aspirations. Blinded by spiritual pride, I relegated “sin” to those old fashioned notions of days gone by; and behold! how I now awoke, poor and guilty, having an immense need of the love and forgiveness of God.
I suddenly felt the need of a mediator and of a Savior, and the problem of the Divinity of Christ took upon itself an altogether new significance for me.
Liberal Protestantism could suit, if need be, the rich and happy of this world, but it folds up before the great truths and realities of this life: sin, suffering and death.
I understood that my most grievous fault had been to separate myself from Christ. Without Him, I sadly discovered, religious faith finishes being absorbed into a vague pantheism. I knew not yet if Christ was the Son of God, but I now knew He was the Way, the Truth and the Life. I resolved to place myself quite simply before the Christ of the Gospels without any preconceived notions, and to allow myself to be taught by Him.
A work that I did at the School on the Cult of the Blessed Virgin Mary in the Middle Ages made me enter for the first time into contact with Catholic devotion. It was a true revelation for me.
I found in the meditations and prayers of Saint Anselm, Saint Bernard and Saint Thomas, a fervor, a tenderness, a simplicity, which I had never ever been accustomed to. Saint Anselm made me understand the beauty of the dogma of the Communion of Saints. Why had I not till then believed what was evidently so natural? God, being the bond which held souls together, were not deceased Christians then more alive than us, and even closer to us? From then on it was easy to enter into contact spiritually with those souls and to ask their prayers.
I persevered however in my daily meditations on the Gospels. The more I lived in union with Jesus Christ, the more He grew in my eyes. Not content with upsetting all the values of this world, Jesus dared to go so far as to say that none could come to the Father save through Him. He incarnated something of the Absolute.
For a long time I refused to affirm His Divinity, for fear of falling into dogmatism. However, there arrived a time when it was impossible for me to hide from the question that Our Lord asked me, as he had asked so many others, “Who do you say that I am?”
Upon returning to Switzerland, I took up first the Catechism of the Council of Trent, then the excellent manual of Father Lesetre called “The Catholic Faith”. I went from one discovery to another.
I soon had to admit that the Catholic Faith had an extraordinary sense of the Divine about it. Nowhere was God so transcendent and yet immanent; so far and yet so close.
He was the Unique, the Inaccessible, the Ineffable. “I am He Who Is”, said Our Lord to Saint Catherine of Siena, “and you are she who is not.” And yet the God who surpasses any framework of our mind, the God of the mystery of the Trinity, was at the same time the God of the mystery of the Incarnation, the God who had espoused our frail humanity in the Person of Christ, the God who continues to unite Himself to us in the Eucharistic Communion and who lives in the soul in the state of grace.
Liberal Protestants and modernists, in neglecting the Divine transcendence, to insist uniquely on the immanence, belittled God, under the pretext of drawing man closer to God.
A Problem of Authority
Christianity was a revealed Religion, or it wasn’t: it therefore implicated a dogmatic element and Christians never considered Religion as a thing of mere sentiment.
If Christianity was a gift from God, a revelation from on High, it must necessarily be a Religion of Authority. Neither the Protestant ‘solution’, nor the Anglican ‘solution’ of the problem of Authority was satisfying. Didn’t all Protestant denominations claim to have their roots in the Bible, and with equal right, because there is no authorized interpreter of Biblical Revelation? As for Anglicanism, where does the authority lie in this National Church, which holds within itself tendencies which are not only different, but contradictory?
Perhaps only the Catholic Church had a conception of Authority which was capable of resisting all the effects of time and of satisfying all the demands of reason.
An anguishing problem posed itself from then on to my soul, and never ceased haunting me for many long months:
« Would Christianity in its entirety be found only in Catholicism? Was Protestantism vitiated at its roots? »
I was incapable, at the time, to answer. But my duty (or task) was clear: I had but to study Catholicism very seriously and to redouble with fervor in my religious life. Three years of Protestant theology imbued me with the idea that the Religion of the New Testament was different from that of the Council of Trent.
Was primitive Christianity truly in opposition with Catholicism? This question was vital to me. What I was searching for was the Religion which Jesus Christ had founded. I put my whole soul into re-reading the New Testament, leaving aside, as much as possible, any preconceived notions. I had already been struck for a long time by the Catholic character of certain passages in the Gospels and Epistles. I believed to have seen, in analyzing the notion of the Church in the Epistles of Saint Paul, that the great Apostle of the Gentiles already possessed all the essential elements of the Roman conception of the Church.
I began researching Catholic works on the first Centuries of Christianity. The more I examined the Christianity of the New Testament and the Apostolic Fathers, the more I was struck with its resemblance to Catholicism. My eyes were beginning to open. The Religion of the New Testament was a Religion of authority, a dogmatic Religion which imposed itself upon men as a supernatural revelation, independent of human judgments, rising above the changes of time, absolute and Divine. The Church had always remained faithful to herself; and the Sovereign Pontiff, in warning Christians against modernism, had repeated the actions of Saint Paul writing to Saint Timothy: “O Timothy, guard that which is committed to thy trust, and keep free from profane novelties in speech…” (I Tim. 6:20)
Was the Church human or Divine?
When I condemned the subjection of Catholics to Rome, I had forgotten that the Church, in the eyes of a Catholic, was not an administrative organization, created by man, fallible and obsolete like them; but that, for a Catholic, the Church is the Spouse of Christ, She is animated and directed by the Holy Ghost. I had been wrong in believing the Church to be as it were a barrier between God and the soul, preventing the soul from communicating directly with God.
I had forgotten that mankind is not made up of a simple dust of individuals, each one a law unto himself. Christians are the members of the body of Christ, and they only participate in the life of Christ by participating in the life of the Body, which doesn’t prevent them from entering directly into communion with Christ. In the same way as an arm or a leg united to the body directly experiences the effects of the soul which governs the body, so does the Christian united to the Church directly experience the effects of Christ who governs the Church.
Personal observation also proved Catholicism to be right: it is in the Roman Church that one finds souls that have had the most direct vision of God. Saints such as Saint Francis of Assisi, Saint Catherine of Siena, Saint Teresa of Avila, who had received admirable revelations, distinguished themselves just as much by their scrupulous obedience to the Hierarchy of the Church.
Dogma opened up an infinite amount of points of view; Dogma was even of such greatness that the Church would never have been capable of conserving it, and fully developing it without the assistance of the Holy Ghost. Heretics are always offering us a shriveled and mutilated Christianity; our poor human brains never being able to see but one side of things.
On the contrary, the Church was essentially comprehensive. She has ever refused to place herself at an exclusive point of view. She combats with equal vigor:
- The Docetists, who denied the humanity of Christ;
- the Arians, who deny the Divinity of Christ;
- The Pelagians, who didn’t believe in Grace;
- the Calvinists and the Jansenists, who didn’t believe in free will;
- The Rationalists, who denied the Faith;
- and The Pragmatists, who denied that man is endowed with reason.
Yet, Catholic doctrine wasn’t a vague compromise between several contradictory tendencies. The more I studied it, the more I admired its harmony. Everything flowed from a single source: Jesus Christ. And everything tended towards the same end: the Glory of God. By no means did the unity of Dogma exclude the diversity of systems of thought, and the theologians divided themselves into numerous schools.
Far from oppressing the intelligence, Catholicism essentially liberated it. Catholics were unaware of the painful divorce of mind and heart which so many Protestants suffered from. I was soon to experience myself this double action of the intellect on the heart and the heart on the intellect. The winter of 1911-1912 was not only for me a year of hard work, but also a time of fervent religious life.
The Gift of the Faith
I loved to pass entire hours in the Chapel of the Benedictines.
I hadn’t yet the Faith, but I often assisted at the Mass. The ceremonies which I had judged to be devoid of sense some years ago, took up for me a greatness all their own. Didn’t the Catholic have the privilege of assisting at the greatest Drama in History, the mystical representation of the Sacrifice of Calvary? In union with the Priest, he could even offer himself to God with Jesus Christ present in the Sacred Host, and unite himself closely in Holy Communion with the Sacred Victim.
All other Sects appeared poor to me when I understood the profound Mystery of the Mass.
A day came when God granted me the greatest grace of my life. On Easter Sunday, in 1912, while the Priest elevated the Consecrated Host, I was granted the grace to believe. I adored God made man, who continues to live with us under the veil of the Eucharistic Bread.
My conversion was virtually completed. My Protestant friends tried to dissuade me by recommending a book to me called: “What One Has Made Of The Church” (which was anonymously written). It was full of errors and contradictions and made all sorts of accusations against the Church and Her Leaders. I must say that the long enumerations of scandals made no impression on me. There had been bad Bishops and even bad Popes. There would always be scandals in the Church. How could it be otherwise? The Church is Divine, but it is composed of sinful men. God promised infallibility to the Pope, but he never promised that he would be impeccable. God asks our collaboration, but He leaves us free to accord it or not to Him. It is this collaboration of God and man which makes up the drama of the life of the Church; and the great miracle of History is that the Church has been able to live and develop itself despite Christians.
Conversion became for me a serious obligation. I had been led from liberal Protestantism to the Christianity of the Gospels. I now saw clearly that the Religion of the Gospels and Catholicism were one and the same thing. Orthodox Protestantism and even Anglicanism were nothing more than imperfect realizations of the Christian ideal. Only the Catholic Church had remained faithful to Christ and the glorious freedom of the children of God could not be found but in being submissive to the Vicar of Jesus-Christ1.
Those around me asked me to wait a few months before taking such a decisive step. I wasn’t received into the Church until the Eve of All Saints Day, 1912, in the Dominican Monastery of Saulchoir.
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Dominicans of Avrillé: Assisting at the New Mass |
Posted by: Stone - 03-08-2021, 12:05 PM - Forum: In Defense of Tradition
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Taken from The Recusant - Issue 29 [September 2015]
Assisting at the New Mass
Is it permitted to take part in the New Mass?
Even if the New Mass is valid, it displeases God in so far as it is Ecumenical and Protestant. Besides that, it represents a danger for the faith in the Holy Sacrifice of the Mass. It must therefore be rejected. Whoever understands the problem of the New Mass must no longer assist at it, because he puts voluntarily his faith in danger, and, at the same time, encourages others to do the same in appearing to give his assent to the reforms.
How can a valid Mass displease God?
Even a sacrilegious Mass celebrated by an apostate priest to mock Christ can be valid. It is however evident that it offends God, and it would not be permitted to take part in it. In the same way, the Mass of a Greek Schismatic (valid and celebrated according a venerable rite) displeases God insofar as it is celebrated in opposition to Rome and to the unique Church of Christ.
Can one attend the New Mass however when it is celebrated in a worthy and pious manner by a Catholic priest with a faith that is absolutely certain?
It is not the celebrant who is called into question, but the rite that he is using. It is unfortunately a fact that the new rite has given very many Catholics a false notion of the Mass, which is closer to that of the protestant last supper than that of the Holy Sacrifice. The new Mass is one of the principal sources of the current crises of the faith. It is therefore imperative that we distance ourselves from it.
Can one assist at the new Mass in certain circumstances?
We must apply to the new Mass the same rules we use for the attendance at a non-Catholic ceremony. One can be present for family or professional reasons, but one behaves passively, and especially does not receive Holy Communion.
What can one do when it is not possible to assist every Sunday a traditional Mass?
Whoever does not have the possibility to assist at a traditional Mass is excused from the Sunday obligation. The precept of the Sunday obligation only obliges in the case of a true Catholic Mass. One must however, in this case strive to assist at a traditional Mass at least regular intervals. What’s more, even if one is thus dispensed from assistance at Mass (which is a commandment of the Church), one is not thus so for the commandment of God (“Thou shalt sanctify the Day of the Lord”). One must replace, by one manner or another this Mass which one cannot have, with for example the reading of the text in one’s missal, and uniting the intention, during the time of the Mass to a Mass celebrated elsewhere, and in practicing a spiritual communion.
[Editor’s Postscript - With regard to that last point, care must be taken not to be misled by the way it is phrased. We do not believe that the author means to suggest that any Mass will do, so long as it is “Traditional”. It would surely be better to avoid any public Mass, even a Traditional Mass, where attendance might mean a compromise on matters concerning the Faith. This would include Ecclesia Dei Masses and those of the SSPX. -Recusant Ed.]
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