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| Pope Francis closes Synod saying Church needs to ‘get its hands dirty to serve the Lord’ |
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Posted by: Stone - 10-28-2024, 08:50 AM - Forum: Vatican II and the Fruits of Modernism
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Pope Francis closes Synod saying Church needs to ‘get its hands dirty to serve the Lord’
Closing the Synod, Pope Francis rebuked the Church for being ‘seated in blindness’ and urged the Church to ‘take up the cry of the world’ and be ‘a Church that gets its hands dirty to serve the Lord.’
![[Image: PF-synod-closing-Mass.jpg]](https://www.lifesitenews.com/wp-content/uploads/2024/10/PF-synod-closing-Mass.jpg)
Pope Francis at the Synod closing Mass
Credit: Michael Haynes
Oct 27, 2024
VATICAN CITY (LifeSiteNews) — Pope Francis formally closed the Synod on Synodality with a Mass at the Vatican today, stating that the Church “cannot remain seated” but must be a “standing Church” which “gets its hands dirty to serve the Lord.”
Joined by all the participants of the Synod on Synodality in St. Peter’s Basilica, Pope Francis presided from the throne over the Mass which marked the formal closure of the Synod which began in 2021.
READ: Synod final text calls for continued ‘process’ with synodal ‘listening’ and dialogue
His homily was highly anticipated, being seen as the Pope’s last charge to the Synod over which he has presided and which has dominated the Church’s life in recent years. Indeed, the Synod final document states that though the official event is over, the process is only beginning: “The synodal process does not conclude with the end of the current Assembly of the Synod of Bishops, but it also includes the implementation phase.”
Not failing to deliver on such homiletic expectations, Francis issued a condemnation of Church’s practices and proposed a new style, by drawing from the Gospel passage of Christ meeting Bartimaeus, the blind beggar sitting by the road whom Christ healed.
Francis decried a Church that is blind and sitting, saying that “before the questions of today’s women and men, the challenges of our time, the urgencies of evangelization and the many wounds that afflict humanity, sisters and brothers, we cannot remain seated.”
“A sitting Church,” he continued, “which almost without realizing it withdraws from life and confines itself to the margins of reality, is a Church that risks remaining in blindness and settling into its own malaise.”
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Francis at the Synod 2024 closing Mass. Credit: Michael Haynes
Accusing the Church of already being unable to recognize global issues, Francis said that “if we remain seated in our blindness, we will continue to fail to see our pastoral urgencies and the many problems of the world in which we live.”
He attested that the Synod on Synodality calls the Church to “cry out” to Christ like Bartimaeus. This is done, said Francis, by the Church “taking up the cry of all women and men on earth: the cry of those who long to discover the joy of the Gospel and those who have turned away instead; the silent cry of those who are indifferent; the cry of those who suffer, the poor, the marginalized, the child labor slaves enslaved in so many parts of the world to labor; the broken voice, hearing that broken voice of those who no longer even have the strength to cry out to God, because they have no voice or because they have resigned themselves.”
“We do not,” he said, “need a sitting and resigned Church, but we need a Church that takes up the cry of the world and – I want to say this, maybe some people are shocked – a Church that gets its hands dirty to serve the Lord.”
A “synodal Church” is one that follows Christ “along the road” and is a “standing Church.”
Echoing the recurring talking point of the Synod, Francis closed by describing the newly synodal Church as “a community whose primacy is in the gift of the Spirit, who makes us all brothers in Christ and lifts us up to Him.”
The final document of the multi-year Synod was issued on October 26. Francis will not write an Apostolic Exhortation, but instead approved the text, meaning that under his own 2018 Apostolic Constitution Episcopalis communio, once the final document of a synod “is expressly approved by the Roman Pontiff, the Final Document participates in the ordinary Magisterium of the Successor of Peter.”
The text contains numerous talking points, and some mandatory elements, for changing the Church’s daily life and governance in line with “synodality.” This word, the text posits as being heavily focussed on “listening” to all – meaning seeking ways to make those the text identifies as “marginalized” feel welcome – and ecumenism.
Opening the Synod in 2021, Francis quoted Vatican II theologian Father Yves Congar and called for “a different Church” courtesy of the Synod. The intimate link between the Synod and Vatican II has been consistently highlighted throughout the process, and the Synod’s final text re-iterates this.
“Rooted in the Tradition of the Church, the entire synodal journey took place in the light of the conciliar magisterium,” the document notes.
The key words from the very beginning, in the earliest documents, have been “listening, dialogue,” whilst those such as “sharing… conversion… being inclusive…journeying together… inter-religious dialogue…” also featured heavily. Given this, the Synod has from the start been described by some Catholic theologians as containing a “fundamental error” due to the listening to non-Catholics about how the Church should live.
Notably, the Synod’s final text echoes the recent words of Cardinal Victor Manuel Fernández in saying that “the question of women’s access to diaconal ministry remains open,” despite Catholic teaching infallibly stating that the matter is closed.
READ: Cardinal Fernández says question of female deacons is not closed, citing Pope Francis
It also highlights desires for increased ecumenism, and synodal style of governance at every level of the Church, including for the papacy. Some further limits would be placed on papal power, with the text arguing a pope cannot “ignore a direction which emerges through proper discernment within a consultative process, especially if this is done by participatory bodies.”
Such changes on Church life would be seen also at the local, provincial and national level, as the implementation of various styles of councils “must be made mandatory,” the document states.
This will be done in order to effect “decentralization,” and implement “synodality.”
READ: Synod final text calls for continued ‘process’ with synodal ‘listening’ and dialogue
However such moves, while warmly welcomed by the Synod, are not without criticism. In 2018 Cardinal Raymond Burke remarked that “synodality” has “become like a slogan, meant to suggest some kind of new church which is democratic and in which the authority of the Roman Pontiff is relativized and diminished — if not destroyed.”
He warned that some, “not understanding the notion of a synod correctly[,] could think, for instance, that the Catholic Church has now become some kind of democratic body with some kind of new constitution.”
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| Hymn for the Feast of Christ the King: Habet in vestimento |
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Posted by: Stone - 10-27-2024, 06:39 AM - Forum: Catholic Hymns
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The Feast of Christ the King
NLM | October 27, 2024
He hath on his garment, and on his thigh written: King of kings, and Lord of lords. To him be glory and empire for ever and ever. (The antiphon at the Magnificat for 2nd Vespers of Christ the King.)
![[Image: Facundus+Beatus.jpg]](https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgNG9-N4G1w4ocdMQo5SVqQcu5MgYHCxzYPm1FOC5Cn560wkZ3-YkblDpzyLVrt0KkaFvIzTqlFWObnuYkVlIPm8P0rCIm5gZNvz3_VWqKjLT3L_ZoJtXL1QdAViS5aPaK8UG0c/w304-h428-rw/Facundus+Beatus.jpg)
The Rider on the White Horse and the Army of Heaven (Apocalypse 19); from an illustrated manuscript of the Commentary on the Apocalypse by Beatus of Liebana, made by a scribe called Facundus for King Ferdinand I of Castille and Leon, 1047 AD, now in the National Library of Madrid. (Public domain image from Wikimedia Commons.)
Aña Habet in vestimento et in fémore suo scriptum: Rex regum, et Dóminus dominantium.
Ipsi gloria et imperium, in sáecula saeculórum.
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| The Catholic Trumpet: A Call to Acknowledge the Unity of Church and State |
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Posted by: Stone - 10-27-2024, 05:58 AM - Forum: Articles by Catholic authors
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A Call to Acknowledge the Unity of Church and State
![[Image: rs=w:1280]](https://img1.wsimg.com/isteam/ip/df55e1a9-c854-4d0b-a2a9-94177954436c/Studio-Project-10.png/:/cr=t:0%25,l:0%25,w:100%25,h:100%25/rs=w:1280)
The Catholic Trumpet | October 25, 2024
In the current climate of moral relativism and secular governance, it is imperative for Catholics to recognize the integral relationship between the Church and the State. The teaching of the Magisterium is unequivocal: the authority of the Church must permeate all aspects of public life, including governance.
Divine Authority of Governance
Pope Leo XIII in Immortale Dei clearly articulates this principle, stating:
"The Church has the right to control the civil society and laws, as it is the custodian of the truth which must guide every action of the individual and community."
He further emphasizes:
"For God alone is the true and supreme Lord of the world. Everything, without exception, must be subject to Him, and must serve him, so that whosoever holds the right to govern holds it from one sole and single source, namely, God, the sovereign Ruler of all."
This foundational truth underscores that any governance lacking divine endorsement is inherently flawed.
The Role of the Church
The Church is tasked with guiding not only individual souls but also the collective moral direction of nations. As Pope Pius XI in Quas Primas asserts:
"As long as individuals and states refused to submit to the rule of our Savior, there would be no really hopeful prospect of a lasting peace among nations."
The Church serves as the moral compass of society, guiding civil authority to recognize Christ’s sovereignty.
Consequences of Secularism
Pope Pius XI warns of the dangers of secularism, stating in Divini Redemptoris:
"It is the duty of every Christian to bear witness to the truth of Christ, and this includes the obligation to maintain the rightful relationship between Church and State."
He emphasizes:
"The separation of the Church from the State... will only lead to the moral decay of the community."
This highlights that neglecting Christ’s authority results in societal disarray and spiritual desolation.
Historical Precedent
The history of the Church has been one of upholding its authority against secular encroachments, as Pius XI states:
"In the Kingdom of Christ, that is, it seemed to Us that peace could not be more effectually restored nor fixed upon a firmer basis than through the restoration of the Empire of Our Lord."
This historical stance serves as a testament to the Church's unwavering commitment to guiding society.
Indispensability of Public Acknowledgment
Pope Pius XI further articulates the need for public acknowledgment of Christ’s kingship, asserting:
"Nations will be reminded... that not only private individuals but also rulers and princes are bound to give public honor and obedience to Christ."
This assertion reinforces that the acknowledgment of Christ’s authority is essential for true peace and order.
Theological and Moral Duty
As stated in Pascendi Dominici Gregis by Pope Pius X:
"The office divinely committed to Us of feeding the Lord's flock has especially this duty assigned to it by Christ, namely, to guard with the greatest vigilance the deposit of the faith delivered to the saints."
This underscores the moral obligation of Catholics to ensure that the Church’s authority informs the State.
As Catholics, we are called to uphold the truth that the Church and State must operate under the divine authority of Christ. To be a Catholic means to accept this integral relationship, advocating for a society that recognizes Christ as its rightful King.
We must strive to restore this essential order, promoting a public life informed by the principles of our faith, ensuring that the kingship of Christ is acknowledged in all facets of governance. In the words of Pope Pius XI:
"If the kingdom of Christ, then, receives, as it should, all nations under its way, there seems no reason why we should despair of seeing that peace which the King of Peace came to bring on earth."
In this light, let us reaffirm our commitment to the teachings of the Magisterium, ensuring that the authority of the Church guides the State towards the common good and eternal salvation.
-The ☩ Trumpet
References
Pope Leo XIII, Immortale Dei, November 1, 1885.
Pope Pius XI, Quas Primas, December 11, 1925.
Pope Pius X, Pascendi Dominici Gregis, September 8, 1907.
Pope Pius XI, Divini Redemptoris, March 19, 1937.
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| 'Legal apostasy of society'—Pope Leo XIII's devastating letter on religious liberty |
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Posted by: Stone - 10-24-2024, 06:59 AM - Forum: Church Doctrine & Teaching
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'Legal apostasy of society'—Pope Leo XIII's devastating letter on religious liberty
What would Leo XIII have made of Vatican II’s declaration of religious liberty?
And what would he have made of those who say that it is compatible with his teaching?
![[Image: https%3A%2F%2Fsubstack-post-media.s3.ama...4x1094.png]](https://substackcdn.com/image/fetch/w_1456,c_limit,f_webp,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2F25c6cd86-c499-40af-9070-0dde4f148c3d_1944x1094.png)
WM Review | Oct 23, 2024
Editors’ Notes
“Christ is King” has become a popular slogan, but it’s not always clear that people understand its meaning, context or implications.
By 1889, the Emperor of Brazil Pedro II was declining. He was weary of his reign and doubted that the Brazilian monarchy would continue after his death.
In June 1889, the Cabinet tried to preserve the Empire by proposing a raft of liberalising reforms—including “liberty of worship” and “liberty of education.” Pope Leo XIII wrote the letter É giunto to Pedro II against these measures, explaining their opposition to the Catholic religion, and the grave dangers which they posed.
In fact, two particular measures were primary ways in which Christ’s kingship was denied throughout the nations of the world—and a primary reason for Pius XI’s establishment of the feast of Christ the King in 1925.
The measures were indeed blocked by the conservative General Chamber, but this was not enough to save the monarchy. In December 1889, a few months later, the First Brazilian Republic was declared, Pedro II was deposed and exiled, and the monarchy was abolished.
It should not be understood that the failure of these proposals is what cause the collapse of the Brazilian monarchy. There were many other factors: for example, the recent abolition of slavery without compensation to slaveholders caused unrest amongst the latter, whilst the hostility caused by the long continuation of slavery itself did not vanish with abolition. There were various restrictions on military officers which also led to dissatisfaction there.
This letter has not, to our knowledge, been translated into English before. This is lamentable as it contains many powerful explanations of the Catholic doctrine of Church-state relations.
For example, Leo XIII tells us that…
“Liberty of worship” and “liberty of education” are deceitful names for ideas that “proclaim the legal apostasy of society from its Divine Author”
These ideas were completely untenable for any Catholic, as well as being irrational in themselves (for the reasons discussed below)
They are detrimental even for the temporal good of society, let alone the eternal good of souls.
Although Leo XIII doesn’t use the term “religious liberty” in this letter, this concept sums up the liberty of worship and of education, and it is used as such by Leo and other popes up to Vatican II.
But what would Leo XIII have made of Vatican II’s declaration of religious liberty?
And what would he have made of those who try to defend it as compatible with his teaching and with Catholic tradition?
To ask such questions is to answer them.
Pope Leo XIII
Letter È Giunto
On liberty of worship and of education in Brazil
To Pedro II, Emperor of Brazil
1889. Available in Italian at Vatican.va
Translated with headings and some line breaks added by The WM Review
Your Majesty,
It has come to Our attention that in the programme of the new Brazilian Ministry, there are some projects that touch upon the most vital interests of religion and break the thread of the glorious traditions of your Empire. These would, if brought to completion, have the effect of…
- Disturbing the peace of consciences
- Weakening the religious sentiment among your Catholic populations
- Preparing a future full of dangers for the Catholic Church as well as for civil society.
We refer to the “liberty of worship” and “liberty of teaching,” and the provisions associated which, though not openly stated in the government’s public declaration, leave no doubt as to their nature and quality.
It is not Our intention here to elaborate on all the arguments that stand against the introduction of the aforementioned projects. Speaking to Your Majesty, whose cultured and elevated spirit is well known, it will suffice to mention a few of the principal points.
“Liberty of Worship”
This “liberty of worship,” considered in relation to society, is based on a notion that the State—even in a Catholic nation—is not bound to profess or favour any particular religion; rather, that it should be indifferent to all, treating them as legally equal.
This “liberty” does not concern itself, therefore, with that de facto tolerance which, under certain circumstances, may be granted to dissident cults; rather, it is concerned with granting these cults the same rights that belong to the one true religion—which God established in the world, marking it with clear and distinct signs, so that all could recognise and embrace it.
Such “liberty,” therefore, places on the same level…
- Truth and error
- Faith and heresy
- The Church of Jesus Christ and any other human institution
It establishes a deplorable and disastrous separation between human society and God who is its author; it leads to the sad consequence of the State’s indifference in matters of religion, or—what amounts to the same thing—its atheism.
The state’s duties to God
Yet no one can reasonably deny that civil society, no less than the individual, has duties towards God its Creator, its supreme Legislator, and its most provident Benefactor.
To break all bonds of subjection and respect to the Supreme Being, to refuse to honour His sovereign power and dominion, and to disregard the benefits society receives from Him is something condemned not only by faith, but also by reason and the general sentiment of even the ancient pagans. Even they based their public institutions and civil and military enterprises on the worship of the divinity, from whom they believed their prosperity and greatness were derived.
The harm done by this “liberty of worship”
But it would be superfluous to insist on these reflections. On other occasions, in public documents addressed to the Catholic world, We have demonstrated how erroneous is the doctrine of those who, under the seductive name of “liberty of worship,” proclaim the legal apostasy of society from its Divine Author.
What is of interest here, however, is that such “liberty” is the source of incalculable harm to both governments and peoples. Indeed, while religion commands citizens to obey legitimate authority as a divine ministry—prohibiting all seditious movements that might disturb public peace and order—it is all too evident that the State, by declaring itself indifferent to religion and demonstrating its disregard for it, deprives itself of the most powerful moral force, and separates itself from the true and natural principle from which all respect, loyalty, and love of the people are generated.
Furthermore, by neglecting its most holy duties towards God, the State not only forfeits this most effective means of ensuring the obedience and veneration of its citizens, but also undermines the religious sentiment in which the people find strength, resignation, and comfort to endure the hardships and miseries of life. This sets a pernicious example, made all the worse by the elevated status from which it originates.
Here, it will not be necessary to point out to Your Majesty that, especially in the present age when the need for the salutary influence of religion is felt more than ever, and given the ever-increasing moral and social disorders that are unsettling society, it cannot but be extremely dangerous and harmful to the public good to introduce into a Catholic country a system that can have no other result than to weaken or destroy in the population the only moral restraint capable of keeping them within the bounds of their duties.
Those nations which have embarked on this path of “renewal” have had, or still have, cause to lament…
- The progressive increase of crimes, discord, and revolts,
- The instability of power
- All the moral and material ruins that are accumulating upon them.
Therefore, wise and impartial men, after long experience, have had to acknowledge that a people who lose their religious spirit are a people on the path to decline; and that, consequently, the only means of recalling them to salvation lies in the beneficent action of religion, which…
- Alone effectively ensures respect for laws and constituted authorities
- Alone awakens and stirs within man his conscience, that admirable power which reigns in the depths of the soul, presides over all his actions, approves or condemns them according to the norms of eternal justice, and provides the will with the strength and energy to do good.
"Liberty of teaching"
But no less fraught with dire consequences in the social sphere is the so-called “liberty of teaching.”
Indeed, this grants broad licence to schools to disseminate theories and doctrines of every kind, even those most opposed to both natural and revealed truths.
Under the false pretext of “science”—whose true progress has not only never been hindered by faith, but has always been greatly advanced by it—those fundamental principles on which morality, justice, and religion rest are undermined or openly attacked.
As a result, the educational system deviates from its noble purpose, which is not only to produce knowledgeable individuals for society, but also honest ones—those who, by fulfilling their duties towards others, towards the family, and towards the State, help to secure the general well-being.
Instead of curbing the seeds of passions that breed selfishness, pride, and greed in the hearts of young people, and instead of encouraging the growth of sentiments and virtues that distinguish a good son, a good father, and a good citizen, the system becomes an instrument of corruption, leading the inexperienced youth down the path of doubt, error, and disbelief, and sowing within them the seeds of all pernicious tendencies.
These effects are all the more inevitable because, on the one hand, every monstrosity of opinion is given free rein; while on the other, once the principle of “free teaching” is established, the Church’s freedom and legitimate influence over the education of youth are hindered in countless ways.
Conclusion and appeal to the Emperor’s conscience
These few reflections, we are certain, will suffice to show Your Majesty the grievous evils that could arise from the proposed reforms in a country that has, until now, carefully preserved the precious inheritance of faith, and whose inhabitants remain so faithful to the holy traditions of their forefathers.
We do not wish to examine what other supplementary provisions might be alluded to in the Ministry's programme: the wording in which they are hinted at is vague and general, and could conceal further harmful innovations, among which might be the most pernicious of all (the so-called “civil marriage”) and other similar measures. However, we prefer to believe that the men whom Your Majesty’s sovereign trust has called to share in the responsibility of government will, in their political wisdom, understand how beneficial it is for a people to preserve intact the precious advantages of religious peace.
Above all, we trust that Your Majesty, in Your profound insight and constant attachment to the Catholic religion, of which We recently received a fresh and shining testimony through the wise and generous abolition of slavery within Your Empire, will never allow the foundations of a legislation that serves the true interests of the people and the sovereign authority that governs them to be altered, or an era of religious and social discord and unrest to be opened.
By averting such a disaster from Your Empire, Your Majesty will contribute effectively to its prosperity and will call down upon Yourself, upon Your August Family, and upon the Brazilian nation the blessings of heaven.
With this firm conviction, We wholeheartedly bestow upon Your Majesty and the entire Imperial Family Our Apostolic blessing.
From the Vatican, 19 July 1889.
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| Vatican orders suppression of the Latin Mass at California diocese’s cathedral |
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Posted by: Stone - 10-24-2024, 06:49 AM - Forum: Pope Francis
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Vatican orders suppression of the Latin Mass at California diocese’s cathedral
The letter directing the cessation of the Latin Mass at the Cathedral of St. Eugene in Santa Rosa, California, was handed down by the Secretary of Divine Worship and Discipline of the Sacraments.
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Cathedral of St. Eugene in Santa Rosa, California
Screenshot
Oct 23, 2024
SANTA ROSA, California (LifeSiteNews [emphasis mine]) — The Vatican suppressed the Traditional Latin Mass at the cathedral in Santa Rosa, California, leaving parishioners to seek a new location for the Mass of the Ages.
Bishop Robert Vasa of the Diocese of Santa Rosa confirmed Wednesday to LifeSiteNews that the Vatican directed that the TLM be discontinued at the Cathedral of St. Eugene. According to Bishop Vasa, permission has been granted to relocate the Latin Mass, but details regarding when and where this will take place have yet to be determined.
A source who read the letter directing the cancellation of the cathedral’s TLM told LifeSiteNews that it was signed by Archbishop Vittorio Viola, the Secretary of Divine Worship and Discipline of the Sacraments. The letter cited St. Ignatius of Antioch and Sacrosanctum Concilium, the Second Vatican Council’s Constitution on the Sacred Liturgy, according to the source.
The decision was announced to parishioners on Sunday, October 13, without a definite date for the cathedral’s last TLM. However, parishioner George Zieminski told LifeSiteNews that the Latin Mass is expected to end there within the next two months or so.
“This news was met with great sorrow, but not unexpected,” said Zieminski, who added that there are no similar locations nearby for the Latin Mass. Santa Rosa is located about an hour north of San Francisco.
He noted that the cathedral was “renovated about 10 years ago to make it a much more beautiful place to worship our God,” and asked for prayers for the cathedral parish and Bishop Vasa during this time.
Since Pope Francis’ motu proprio Traditionis Custodes, which said that bishops are not to allow Traditional Latin Masses in “parochial churches,” dozens of Latin Masses have been suppressed across the world, with some relocated and many cancelled altogether.
Liturgical scholar Dr. Peter Kwasniewski has implored priests to resist Traditionis Custodes and its accompanying Responsa ad dubia “regardless of threats or penalties,” since obedience to these documents would undermine the very mission of the holy Catholic Church.
‘The traditional Mass belongs to the most intimate part of the common good in the Church. Restricting it, pushing it into ghettos, and ultimately planning its demise can have no legitimacy. This law is not a law of the Church because, as St. Thomas (Aquinas) says, a law against the common good is no valid law,’” he said in a speech during the 2021 Catholic Identity Conference.
He quoted the solemn words of St. Pius V’s bull Quo Primum, which authorized the Traditional Mass in “perpetuity.” Quo Primum states (emphasis added):
In virtue of Our Apostolic authority, We grant and concede in perpetuity that, for the chanting or reading of the Mass in any church whatsoever, this Missal is hereafter to be followed absolutely, without any scruple of conscience or fear of incurring any penalty, judgment, or censure, and may freely and lawfully be used. Nor are superiors, administrators, canons, chaplains, and other secular priests, or religious, of whatever title designated, obliged to celebrate the Mass otherwise than as enjoined by Us. We likewise declare and ordain … that this present document cannot be revoked or modified, but remains always valid and retains its full force … Would anyone, however, presume to commit such an act (i.e., altering Quo Primum), he should know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul.
Kwasniewski pointed out that Quo Primum “is not ‘just a disciplinary document’ that can be readily set aside or contradicted by his successors. It is a document de rebus fidei et morum, concerning matters of faith and morals, and therefore not susceptible to being set aside by a later pontiff.”
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| Pope Francis’ encyclical Dilexit Nos: Sacred Heart is ‘incarnate synthesis of the Gospel’ |
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Posted by: Stone - 10-24-2024, 06:45 AM - Forum: Pope Francis
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Pope Francis’ encyclical Dilexit Nos: Sacred Heart is ‘incarnate synthesis of the Gospel’
Pope Francis’ new encyclical, entitled ‘Dilexit Nos,’ calls for a renewed devotion to the Sacred Heart of Jesus, emphasizing the need to develop a personal relationship with Jesus as a counter to the distractions of the modern world.
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Pope Francis delivers a speech at Laeken castel on September 27, 2024, in Brussels, Belgium
Photo by Sébastien Courdji/Getty Images
Oct 24, 2024
VATICAN CITY (LifeSiteNews) — Pope Francis has released a new encyclical on the Sacred Heart of Jesus, highlighting the Church’s wealth of teaching on the devotion, and recommending a renewal of traditional acts of piety and “consolation” to the Sacred Heart, which are born out of a recognition of one’s sins.
Divided into an introduction and five subsequent chapters, Dilexit Nos is “on the human and divine love of the heart of Jesus Christ.” The encyclical is lengthy at 40 pages and with some 227 footnotes.
In his introductory paragraph, Francis points to the Scriptures to say that “nothing can ever ‘separate us’ from that love,” meaning the love of the Sacred Heart.
His text deals with the heart itself, before moving to the mystery of the Sacred Heart, then how the Church has fostered this devotion through Her teachings. In the final two chapters, Francis points to “personal spiritual experience and communal missionary commitment” in relation to the Sacred Heart.
The text is full of quotations from the Church’s vast wealth of writings on the Sacred Heart, and Francis makes great use of the teachings of the Fathers, saints, and popes. He also makes an earnest recommendation of renewing the practice of devotions such as the First Friday, and Eucharistic adoration.
In comparison to Pius XII’s 1956 encyclical on the Sacred Heart, Haurietis Aquas, which is replete with reference to sin and the wounds it causes the Sacred Heart, Dilexit Nos does not emphasize as much of the impacts of sin until near the end of the encyclical. In the closing chapters, Francis makes extensive commentary on the need to unite oneself to the Sacred and suffering Heart of Christ in order to make reparation and atonement for failings against God.
Similar to his 2023 apostolic exhortation on St. Thérèse, Dilexit Nos immediately strikes the reader as far more theological than much of the Pope’s other writings, and is replete with quotations from the Church’s history rather than from Francis himself, as has been the norm in his previous writings.
Importance of the Heart
While Pius XII’s 1956 encyclical on the Sacred Heart moves straight to a theological discourse, Francis dwells in his first chapter – “The Importance of the Heart” – on an understanding of the heart in itself.
He decried how modern society lives in a “liquid” world of “serial consumers who live from day to day, dominated by the hectic pace and bombarded by technology, lacking in the patience needed to engage in the processes that an interior life by its very nature requires.”
“The failure to make room for the heart, as distinct from our human powers and passions viewed in isolation from one another, has resulted in a stunting of the idea of a personal centre, in which love, in the end, is the one reality that can unify all the others,” Francis wrote.
The heart, he said, “is what sets me apart, shapes my spiritual identity and puts me in communion with other people.”
Expanding on how the current world is fostering a disconnect between the heart and reality, Francis posited the heart as the way for man to be truly man: “If love reigns in our heart, we become, in a complete and luminous way, the persons we are meant to be, for every human being is created above all else for love. In the deepest fibre of our being, we were made to love and to be loved.”
Living in accordance with proper human dignity requires “the help of God’s love,” wrote Francis, as Christ’s Sacred Heart “is a blazing furnace of divine and human love and the most sublime fulfilment to which humanity can aspire.”
The Pontiff also pointed to St. John Henry Newman’s famous motto, “cor ad cor loquitur,” saying that the saint understood that “the Lord saves us by speaking to our hearts from his Sacred Heart.”
Quote:This realization led him, the distinguished intellectual, to recognize that his deepest encounter with himself and with the Lord came not from his reading or reflection, but from his prayerful dialogue, heart to heart, with Christ, alive and present.
Drawing from a 1998 Angelus address by Pope John Paul II, Francis closed the chapter noting that that the “Sacred Heart is the unifying principle of all reality, since ‘Christ is the heart of the world, and the paschal mystery of his death and resurrection is the centre of history, which, because of him, is a history of salvation.’”
Actions and words of love
Francis’ second chapter deals more briefly with the manner of Christ’s love for mankind, drawing from Gospel passages to highlight Christ’s compassion.
“The heart of Christ, as the symbol of the deepest and most personal source of his love for us, is the very core of the initial preaching of the Gospel,” he wrote. “It stands at the origin of our faith, as the wellspring that refreshes and enlivens our Christian beliefs.”
The divine call to unite oneself with God (Jn 15:4) is a call to the Sacred Heart, commented Francis. It also contains the call to follow Christ to the cross, since “[t]he cross is Jesus’ most eloquent word of love,” said Francis.
He added that understanding Christ’s salvific death is central to building a relationship with God, just as it was for St. Paul: “Christ’s self-offering on the cross became the driving force in Paul’s life, yet it only made sense to him because he knew that something even greater lay behind it: the fact that ‘he loved me.’”
The heart that has loved so greatly
Linking to his remarks in the first chapter on the heart being a symbol of the entire person, Francis wrote that devotion to the Sacred Heart is fostered by the Church as being devotion to “the whole Jesus Christ, the Son of God made man, represented by an image that accentuates his heart.”
The heart “speaks to us of the flesh and of earthly realities,” he said, adding how the heart is the “symbol” of God’s love.
Francis drew from the Church Fathers, along with saints who have written through the Church’s history on the Sacred Heart. But he also posited how Christ’s love from the Sacred Heart is “threefold” – being an “infinite divine love,” a human love, and a “sensible love.”
These three loves are “not separate, parallel or disconnected, but together act and find expression in a constant and vital unity,” he added, drawing on themes found in Pius XII’s encyclical on the Sacred Heart, Haurietis Aquas.
He also expounded on the link between devotion to the Sacred Heart and the Blessed Trinity, saying that “Christ does not expect us simply to remain in Him” but points to the Triune God.
The Church being cognizant of the beauty of this devotion has been visible, said Francis, by the constant teaching on the Sacred Heart which has continued to this day. He noted how recent popes have proposed the devotion as a necessary response to the various crises of each successive age as it is “an excessively privileged” means “granted us by the Holy Spirit for encountering the love of Christ.”
“Devotion to Christ’s heart is essential for our Christian life to the extent that it expresses our openness in faith and adoration to the mystery of the Lord’s divine and human love,” wrote Francis. “In this sense, we can once more affirm that the Sacred Heart is a synthesis of the Gospel.”
He recommended the traditional practices such as the First Friday devotions, consecration to the Sacred Heart, and Eucharistic adoration.
Drawing also from St. Thérèse of Lisieux, Francis recommended the brief aspiration: “Jesus I trust in you.” “No other words are needed,” he said.
A love that gives itself as a drink
The fourth, and longest chapter, draws from Sacred Scripture once more along with the Church’s wealth of saintly writings on the Sacred Heart, in the theme of the “personal spiritual experience.”
Francis summarizes that the “pierced heart of Christ embodies all God’s declarations of love present in the Scriptures. That love is no mere matter of words; rather, the open side of his Son is a source of life for those whom he loves, the fount that quenches the thirst of his people.”
He quotes from Saints Ambrose, Augustine, Bernard, and Bonaventure, before moving to the testimony of canonized male and female religious.
St. Catherine of Siena, he wrote, describes how “the open heart of Christ enables us to have a lively personal encounter with his boundless love,” while St. Getrude he quoted as recounting that the devotion to the Sacred Heart is one especially for the times of an “aging and lukewarm world.”
The devotional writings and teachings of Saints Francis de Sales, Jane de Chantal, Margaret Mary Alacoque, Claude de La Colombière, Charles de Foucald, and Thérèse of Lisieux are all further quoted by Francis.
So too are a number of Jesuit saints, along with more recently canonized members of the Church Triumphant such as St. Padre Pio. The Sacred Heart devotion, writes Francis, “reappears in the spiritual journey of many saints, all quite different from each other; in every one of them, the devotion takes on new hues.”
He also made particular reference of the sufferings endured by Christ and the “natural” desire of Catholic faithful to respond with love to the Sacred Heart which suffered so much for mankind:
The heart of the risen Lord preserves the signs of that complete self-surrender, which entailed intense sufferings for our sake. It is natural, then, that the faithful should wish to respond not only to this immense outpouring of love, but also to the suffering that the Lord chose to endure for the sake of that love.
In light of this, Francis recommend a renewed practice of offering “consolation” to the Sacred Heart of Jesus. Making one of the very few references to sin in the text, Francis noted that sin is another basis for fostering such acts of reparation to God: “Add the recognition of our own sins, which Jesus took upon his bruised shoulders, and our inadequacy in the face of that timeless love, which is always infinitely greater.”
He further highlighted the “inseparable and mutually enriching aspects” of the mystery of Christ and the Sacred Heart, namely, “union with Christ in his suffering and of the strength, consolation and friendship that we enjoy with him in his risen life.”
The natural desire to console Christ, which begins with our sorrow in contemplating what he endured for us, grows with the honest acknowledgment of our bad habits, compulsions, attachments, weak faith, vain goals and, together with our actual sins, the failure of our hearts to respond to the Lord’s love and his plan for our lives. This experience proves purifying, for love needs the purification of tears that, in the end, leave us more desirous of God and less obsessed with ourselves.
Love for Love
While the fourth chapter focused on the personal relationship with the Sacred Heart, Francis devoted his fifth chapter to a collective style devotion and union with Christ. Drawing once more from Scripture and from the Church’s prior teaching.
Mentioning that the devotion can foster “fraternity,” Francis drew from John Paul II to note that collective reparation to the Sacred Heart is a fitting way to atone for the evils of society: “Amid the devastation wrought by evil, the heart of Christ desires that we cooperate with him in restoring goodness and beauty to our world.”
Such reparation, Francis wrote, is “an extension of the heart of Christ.”
“Good intentions are not enough,” he said. “There has to be an inward desire that finds expression in our outward actions.”
The Pontiff closed by making a plea drawn from the spirituality of St. Thérèse and her desire for a spreading of Christ’s love: “I propose that we develop this means of reparation, which is, in a word, to offer the heart of Christ a new possibility of spreading in this world the flames of his ardent and gracious love.”
He also recalled how acts of charity must be rooted, ultimately, in God and be “nourished by Christ’s own love.”
This love of God and the Sacred Heart is at its heart a communal endeavor, wrote Francis, quoting from the divine command to love each other in the manner of God’s love for man.
He closed the encyclical by moving somewhat abruptly away from the theological language of prior passages, stating that the text highlights the Christian roots of his prior encyclicals Laudato Si’ and Fratelli Tutti.
“I ask our Lord Jesus Christ to grant that his Sacred Heart may continue to pour forth the streams of living water that can heal the hurt we have caused, strengthen our ability to love and serve others, and inspire us to journey together towards a just, solidary and fraternal world,” Francis closed.
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| Outlines of New Testament History [1898] |
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Posted by: Stone - 10-23-2024, 09:41 AM - Forum: Church Doctrine & Teaching
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OUTLINES OF NEW TESTAMENT HISTORY
BY REV. FRANCIS E. GIGOT, D.D., Mooney Professor of the Sacred Scriptures in St. Joseph’s Seminary Dunwoodie, New York.
SECOND AND REVISED EDITION
NEW YORK, CINCINNATI, CHICAGO. BENZIGER BROTHERS, PRINTERS TO THE PUBLISHERS OF HOLY APOSTOLIC SEE
Nihil Obstat. J. B. HOGAN, S.S., D.D., Censor Deputatus.
Imprimatur. † MICHAEL AUGUSTINE, Archbishop of New York. NEW YORK, July 20, 1898.
1898, BY BENZIGER BROTHERS.
PREFACE
THE present is a companion volume to the “Outlines of Jewish History” published some months ago. It deals with the historical data supplied by the inspired writings of the New Testament, in exactly the same manner as the preceding work did with the various events recorded in the sacred books of the Old Testament. In both volumes the writer has pursued the same purpose and followed the same methods.
Both works have been prepared for the special use of theological students, not, however, without the hope that they may prove serviceable to a much larger number of readers, such as teachers of Bible history in Sunday-schools, colleges, academies, and the like. In neither volume has it been the aim of the writer to supply a substitute for the Bible itself, but rather a help towards a more careful perusal of the inspired record. With this purpose in view, he has set forth such results of modern investigation as may render the sacred narrative more intelligible and attractive. Many of the difficulties which are daily being raised on historical grounds are also touched upon, and the biblical student is supplied with constant references to further sources of information.
Like the historical writings of the New Testament, the present volume contains two distinct, though very closely connected parts. The first part, gathered from the four narratives of our canonical gospels, describes the life and times of Our Lord; the second, based mainly on the book of the Acts, presents a brief sketch of the labors of Peter, Paul, James, and John, the leading apostles of Christ. The first part, under the title of “The Gospel History,” takes up the sacred narrative at the point where it was left in the “Outlines of Jewish History,” and deals with the three-and-thirty years of Our Lord’s mortal life; the second, entitled “The Apostolic History,” narrates the principal events connected with the planting and early spread of Christianity in the Roman Empire down to the year 98 A.D.
As an additional help to the student, two maps—one of Palestine in the Time of Our Lord, the other of the Roman Empire in the Apostolic Times—have been especially prepared, and will be found at the end of the volume, together with a Chronological Table established on the now commonly admitted fact that the birth of Our Lord took place some years before what is called the Christian era.
July 16, 1898.
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| Father of Dead Liberation Theology Has Died |
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Posted by: Stone - 10-23-2024, 08:09 AM - Forum: Vatican II and the Fruits of Modernism
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Father of Dead Liberation Theology Has Died
![[Image: 9uvp8qclqjg8tvdoeu991c161prdgneq3rbjo9u....97&webp=on]](https://seedus3932.gloriatv.net/storage1/9uvp8qclqjg8tvdoeu991c161prdgneq3rbjo9u.webp?secure=vPj5LqppuXkxmg-dPSE7uw&expires=1729863997&webp=on)
gloria.tv | October 22, 2024
Peruvian Dominican Father Gustavo Gutiérrez, 96, considered as the father of the Liberation Theology of a Marxist style, died on October 23 in Lima.
The Dominicans claimed that Gustavo Gutiérrez leaves “a profound legacy in the Church and in the social movements of Latin America”.
For them, Gutierrez was “a reference in contemporary theological reflection, decisively influencing the Second Vatican Council and various pastoral currents”.
The Peruvian Episcopal Conference expressed its condolences highlighting the life of a man who allegedly “dedicated his life to the cause of the Gospel from a preferential option for the poor”.
Also expressing his condolences is the Neo-Cardinal Carlos Castillo, Pachamama-Archbishop of Lima. He was one of the closest disciples of Gutierrez.
Who was Gustavo Gutiérrez?
Gutiérrez Merino was ordained a priest in 1959. He joined the Dominicans only in 1998 to escape the jurisdiction of his bishop.
He was one of the most influential clergymen in Peru in the eighties and nineties. He was a political activist, rarely seen leading the Eucharist and considered by many as the true father of the heretical Liberation Ideology.
In his book Teología de la liberación: Perspectivas, Gutiérrez wrote like a Marxist that 'class struggle is a fact and neutrality in this matter is impossible' and that 'the rich are loved by fighting them'.
He called poverty, chosen by many saints to follow Christ, “a scandalous state, an offence to human dignity and therefore contrary to the will of God”.
Liberation Theology was a movement that has been the most destructive plague to hit the Church in Latin America, both ideologically and pastorally. For three decades this movement wiped out religious communities, killed vocations and contaminated the pastoral life of the Church, all in the name of the "poor" whom it never served.
During John Paul II's visit to Lima in 1988, Gutiérrez was stopped by volunteers while he tried to gain access to the closing Mass with false credentials, seeking a photo opportunity with John Paul in order to appear to be in communion with the man he had described as a "shitty Pole" (Spanish: polaco de mierda) during Wojtyla's historic first trip to Puebla (Mexico) in 1979.
Curiously, one of the most 'conservative' voices in the current College of Cardinals, Cardinal Gerhard Müller, showed considerable sympathy for Gutiérrez. In 2014, he presented a book with two chapters written by Gutiérrez and a prologue by Francis.
In 2015, a Romanian spy chief in the 1970s told ACI Prensa that “the KGB [the Soviet secret service] created and financed Liberation Theology.”
In 2018, Francis sent a warm congratulation to Gutierrez’s 90th birthday.
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| The Titulus Project |
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Posted by: Scripsi Scripsi - 10-22-2024, 08:57 AM - Forum: Great Reset
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I have an idea.
I'm not sure it's a good idea; but I'll float it.
I'm sharing it here precisely because Fr. Hewko teaches that Catholics cannot vote in this election. I thank him for preaching this truth. I think he may be the lone voice spanning all of Tradition. May God bless him for that.
Many of us will still be heading to the polls to vote in local elections. In my state there are two referenda and some local races where I would like to cast a vote. Thus many of us will have ballots in our hands, and will have to decide what to do about the presidential race. We may not want to leave the ballot blank, lest some criminal fill it in with the name of one of our enemies.
My idea is that we should write in, in Latin: Jesus Nazarenus, Rex Judaeorum.
This, and not: Christ the King.
Why?
I believe that the presidential and other races carry curses and spells, and that those who participate in them not only commit sin but come under demonic oppression - come under the curses when they consent to be ruled by the demons, via their vote. I believe that the demons actually get authority over people when they cast votes for members of the demon-acracy. This would go a long way to explain the exponential decline of America into moral degradation, over mere decades, no matter which party captures the oval office. It also explains why so many traditional Catholics are still going to vote for Trump, even after God has provided them with ample evidence that Trump is exactly the same as Harris.
Recall just how odious was the Titulus of our Lord to His enemies. They demanded that Pilate erase and rescind it. It cut them to the heart, the same way the words of St. Stephen cut them. They hate it - but more, they are terrified of it - because it is absolute Truth, and a powerful weapon against their malevolent designs.
The Titulus carries massive spiritual power. This utterance, this Title of our Lord Jesus Christ, is the utterance of Almighty God Himself. It will break curses and demonic strangleholds. I believe this with all my heart.
Hence, I suggest this idea to, perhaps, the one and only group in vestigial Christendom that might just agree.
God protect and save us!
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| Vatican renews its secretive deal with China for appointing bishops |
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Posted by: Stone - 10-22-2024, 07:56 AM - Forum: Pope Francis
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Vatican renews its secretive deal with China for appointing bishops
The highly secretive and controversial Sino-Vatican deal lauded by Pope Francis and Cardinal Pietro Parolin has been renewed for four years. It was launched in 2018 and has been criticized by numerous religious and political figures internationally.
![[Image: GettyImages-941542576-e1729592557869.jpg]](https://www.lifesitenews.com/wp-content/uploads/2022/07/GettyImages-941542576-e1729592557869.jpg)
Flags of Vatican and China painted on cracked wall
Racide/Getty Images
Oct 22, 2024
VATICAN CITY (LifeSiteNews) — The Holy See has renewed its secretive deal with China, according to a spokesman for the Chinese government today.
During a regular press conference October 22, Beijing spokesman Lin Jian revealed that the Chinese government has renewed its 2018 deal with the Holy See, this time for four years instead of the previous norm of two years.
“The achievement and the implementation of the agreement have been commended from both sides,” Lin stated, referring to the 2018 deal on the appointment of bishops in China.
He added:
Quote:Through friendly consultations, the two sides have decided to extend the agreement for another four years. The two sides will maintain talks with a constructive spirit and continue to advance the improvement of China-Vatican relations.
Emblematic of the deal in recent years, it was China who announced the renewal of the deal some hours before the Vatican gave any comment.
In the customary noon press release, the Holy See stated:
Quote:In light of the consensus reached for an effective application of the Provisional Agreement regarding the Appointment of Bishops, after appropriate consultation and assessment, the Holy See and the People’s Republic of China have agreed to extend further its validity for four years from the present date.
The Vatican Party remains dedicated to furthering the respectful and constructive dialogue with the Chinese Party, in view of the further development of bilateral relations for the benefit of the Catholic Church in China and the Chinese people as a whole
The officially secret deal is believed to recognize the state-approved church in China and allows the Chinese Communist Party (CCP) to appoint bishops. The Pope apparently maintains veto power, although in practice it is the CCP that has control. It also allegedly allows for the removal of legitimate bishops to be replaced by CCP-approved bishops.
In a 2018 letter to Chinese Catholics, Francis described the deal as forming a “new chapter of the Catholic Church in China.” Speaking on the papal plane recently, Francis affirmed his pleasure with how the relationship is proceeding: “Yes, I’m pleased with the dialogues with China. The results are good. Even for the appointment of bishops, things are progressing with good will.”
The Vatican’s Secretary of State Cardinal Pietro Parolin confirmed to this correspondent earlier this year that the Holy See aimed to renew the deal. Parolin has served as the Vatican’s secretary of state and chief diplomat since October 2013 and has been in the Holy See’s diplomatic service since 1986. Intimately involved in orchestrating the deal from the beginning, he has emerged as the foremost public defender of the deal alongside the Pope.
Speaking in July 2023, Parolin defended the secretive nature of the deal, stating that “the text is confidential because it has not yet been finally approved.” The deal “revolves around the basic principle of consensuality of decisions affecting bishops” and is effected by “trusting in the wisdom and goodwill of all,” said Parolin last summer.
Various Vatican sources also confided to certain members of the Vatican press corps that relations between Beijing and the Vatican have apparently “made progress” of late. This, the officials said, was largely due to the current bishop of Hong Kong, Cardinal Stephen Chow, S.J., who has highlighted a spirit of “dialogue” between the two parties.
However, so marked have been Chow’s signs of appeasement to Beijing that a report warned that his Diocese of Hong Kong was actively working with the CCP to effect “sinicization” – the process of CCP state-assimilation and control.
Numerous China experts have also criticized the Vatican for the deal, and then-U.S. Secretary of State Mike Pompeo warned in 2020 that “(t)he Vatican endangers its moral authority, should it renew the deal.” He linked to an article he penned on the subject in which he stated that “it’s clear that the Sino-Vatican agreement has not shielded Catholics from the Party’s depredations.”
The highly secretive deal has been styled by Cardinal Joseph Zen, bishop emeritus of Hong Kong, as an “incredible betrayal,” with the much-loved cardinal further accusing the Vatican of “selling out” Chinese Catholics.
While Parolin has defended the deal as a necessary means of “dialogue” with the Communist authorities, the deal has led to a heightened increase in religious persecution since it was signed. The ink had barely dried on the deal in 2018 before AsiaNews, a website that regularly documents the abduction and torture of underground Catholics, reported that “(u)nderground Catholics bitterly suspect that the Vatican has abandoned them.”
Such persecution the U.S. Congressional-Executive Commission on China described as a direct consequence of the deal. In its 2020 report, the commission wrote that the persecution witnessed is “of an intensity not seen since the Cultural Revolution.”
READ: Pope Francis said Chinese Catholics will ‘suffer’ under his deal. They are
The commission’s latest 2023 report released this May – covering the period from July 1, 2022, through June 30, 2023 – highlighted a similar situation:
Quote:The Chinese Communist Party and government have continued their efforts to assert control over Catholic leadership, community life, and religious practice, installing two bishops in contravention of the 2018 Sino-Vatican agreement and accelerating the integration of the church in Hong Kong with the PRC-based, state-sponsored Catholic Patriotic Association and its Party-directed ideology.
“During the Commission’s 2023 reporting year, officials exerted pressure on both registered and unregistered Catholic communities, taking coercive action against churches and detaining members of the clergy,” the report reads.
It gave evidence of priests arrested by the Chinese authorities and subjected to “a program of political indoctrination, after which several consented to join the official church, while authorities have kept those who did not consent under surveillance and prevented them from exercising their pastoral ministry roles.”
“All bishops who refuse to join the Catholic Patriotic Association are being placed under house arrest, or disappeared, by the CCP,” China expert Steven Moser told LifeSiteNews earlier this year. “Although the Vatican said several years ago that the Sino-Vatican agreement does not require anyone to join this schismatic organization, refusal to do so results in persecution and punishment. And the Vatican stands by and does nothing.”
Only days ago, one of the two CCP bishops present at the Synod on Synodality lauded the Sino-Vatican deal on the synod floor.
Bishop Joseph Yang Yongqiang added that in China “we effectively adapt to society, serve it, adhere to the direction of the sinicization of Catholicism, and preach the Good News.”
It remains to be seen now whether the Vatican considers that the deal – renewed for four years at the start of its sixth year of existence – is still to be kept confidential, or whether in fact it has been officially approved by either party.
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| A Call to Catholic Resistance Against the Infanticide Genocide |
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Posted by: Stone - 10-22-2024, 06:50 AM - Forum: General Commentary
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A Call to Catholic Resistance Against the Infanticide Genocide
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THE ☩ TRUMPET | October 21, 2024
In the face of the greatest atrocity of our time—abortion, or as we must rightly call it, infanticide genocide—faithful Catholics are confronted with a grave moral crisis. Is it really Catholic to think we can vote this atrocity away? The examples set by the great saints and martyrs of the Church, such as St. Thomas More, St. John Fisher, the valiant Cristeros, and the brave Vendeans, compel us to take a stand that transcends the ineffective and hollow promises of "democracy." These holy warriors did not sit idly by while the innocent were slaughtered. They fought back with unyielding conviction, and we must ask ourselves: how are we responding to the grave injustice before us?
St. Thomas More and St. John Fisher faced death rather than betray the truth of their faith in a tyrannical regime that sought to impose its will over the sanctity of life. They refused to accept the heretical dictates of King Henry VIII, willingly embracing martyrdom rather than compromise their convictions. The Cristeros rose in armed resistance against a government hell-bent on eradicating the Catholic faith. These valiant souls did not flinch in the face of tyranny; they took up arms, willing to lay down their lives for the sacredness of life and the integrity of their faith. The brave Vendeans stood against the violent tide of the French Revolution, which sought to obliterate the Catholic Church and its teachings. They knew that their fight was not just for their lives but for the very soul of their society. Their unwavering conviction and radical action teach us that mere participation in the frameworks of "democracy" will not bring an end to this genocide; passive acceptance of tyranny is not an option.
Our Lady has provided us with the Scapular and the Rosary for our times—not a ballot box. In a world so engulfed in moral decay, we must confront the agents of infanticide genocide with the same fervor and determination that our saints displayed. We cannot be passive observers in this crisis; we must become active participants in the fight for life. This means embracing our convictions with a fervor that leaves no room for compromise. Let us not rest until we have confronted the agents of this infanticide and demanded justice for the unborn. This is not a time for polite petitions or lobbying; this is a time for decisive action.
Should we vote for candidates who promise incremental changes, hoping they will appoint pro-life advocates if elected? Should we wait for another "term" in the election, placing our hopes in gradualism? Should we continue to participate in a democracy that permits the slaughter of the innocent? Or will we refuse to engage with a system that fails to protect life and instead advocate for the social kingship of Christ? We must remain resolute until the killings stop or until the Church once again becomes the guiding authority of the state. We cannot afford to yield; we must stand firm in our convictions and fight until the culture of death is vanquished.
-The ☩ Trumpet
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| St. Anthony Mary Claret: Excerpts from his autobiography - On Modesty and Mortification |
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Posted by: Stone - 10-21-2024, 08:19 AM - Forum: The Saints
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St. Anthony Mary Claret wrote his autobiography reluctantly and only under obedience to his religious superiors. This chapter out of his book details the apostolic techniques which proved so successful in saving souls. Our Lord told him several times: "Give me blood (mortification) and I will give you spirit."
St. Anthony resolved never to waste a moment of time and during his 35 years a priest, he wrote 144 books and preached some 25,000 sermons. On one trip, besides traveling, he preached 205 sermons in 48 days – 12 in one day. Giving the reason he worked so zealously, he wrote: "If you were to see a blind man about to fall into a pit or over a precipice, would you not warn him? Behold, I do the same and do it I must, for this is my duty. I must warn sinners and make them see the precipice which leads to the unquenchable fires of Hell, for they will surely go there if they do not amend their ways. Woe to me if I do not preach and warn them, for I would be held responsible for their condemnation."
Besides working numerous miracles throughout his priestly life, St. Anthony Mary possessed the gifts of prophecy and discernment of hearts. Often Our Lord and Our Lady would appear to him. Once Our Lord told him that three great judgments would soon descend upon the world: 1. Protestantism and Communism; 2. The love of pleasures and money and independence of reason and will; 3. Great wars with their horrible consequences. He boldly proclaimed: "The sole reason why society is perishing is because it has refused to hear the word of the Church, which is the word of God. All plans for salvation will be sterile if the great word of the Catholic Church is not restored in all its fullness."
Here are his words on mortification:
The missionary is a spectacle to God, to the Angels, and to men. For this reason, he must be very circumspect and prudent in all his words, works, and ways. To this effect, I resolved that my conduct both at home and away from it, should be to talk very little, and to weigh every word I uttered, because people not infrequently take words to mean other than the speaker intends them to mean.
When talking to others, I proposed never to make gestures with my hands. In some places this is strongly ridiculed and looked upon as displeasing. My constant intention was always to speak sparingly, and that only when necessary. I resolved to speak briefly, and in a quiet and grave manner, without touching my face, chin, head, and much less my nose. I determined also never to make grimaces with my mouth, or to utter any funny or ridiculous statement, and never to ridicule anyone, because I saw that by doing these things, the missionary loses much of the authority, respect and veneration which is his due. All this is the result of fickleness, scant mortification, and little modesty. These habits and similar coarseness of manners manifest little or no education on the part of their possessors.
The missioner must also be at peace with all as St. Paul says. Now, with this in mind, I never scolded anyone, but tried to be kind to all. I endeavored also never to pass funny remarks about anyone, nor did I like to indulge in any form of buffoonery or mockery at another's expense. Laughing did not appeal to me, although I always manifested joy, gentleness and kindness in my person, for I remembered that Jesus was never seen to laugh, although He was seen weeping on some occasions. Those words also helped me determine my conduct: "Stultus in risu exaltat vocem suam; vir autem sapiens vix tacite ridebit -- The fool raises his voice in laughter, but the wise man will scarcely laugh in silence."
Modesty, as we all know, is that virtue which teaches us how to do all things in the right way. It sets before our eyes how Jesus did things, and it tells us to do the same. So, before each action that I was about to do, I always asked myself, and still do, how Jesus Christ would do it. What care, purity and rectitude of intention should I have if I were to act like my Divine Model! How He preached; how He conversed; how He ate and rested; how He dealt with all manner of people; how He prayed; in fine, all His ways of doing things, were the sum and substance of my constant meditation and efforts, for with God's grace I determined to imitate Our Lord in everything, so as to be able to say with the Apostle, if not by word of mouth, then by my works: "Be ye imitators of me as I am of Christ."
I understood, O God, that if the missionary is to gather fruit in his ministry, it is essential for him to be not only irreproachable, but also in all places a man of virtue. People respect much more that which they see in a missionary than what they hear about him. this is proved by those words concerning Our Lord, the Model Missionary: "Coepit facere et docere." First of all He did things, then He taught afterwards.
Thou knowest, O my God, the number of times that in spite of all my resolutions I have failed against holy modesty. Thou wilt surely know if some have been scandalized by my lack of observance of this virtue. My Lord, if such be the case, I beg Thy pardon and mercy. I give Thee my word that, putting into practice the words of the Apostle, I will do my best to make my modesty known to all men. I promise that my modesty shall be like that of Jesus Christ, as St. Paul exhorts so strongly, and that I will imitate the humble St. Francis of Assisi who preached by his modesty, and converted many people by his good example. O my Lord Jesus, Love of my heart. I love Thee, and wish to draw all men to Thy most holy love!
Without mortification I knew that modesty was impossible. therefore I endeavored with the utmost determination to acquire this virtue of self-denial, cost what it might, yet always relying on the help of God's grace.
In the first place, I resolved to deprive myself of all taste or preference, and to give it to God. Without knowing how, I felt myself obliged to fulfill what was only of precept. My understanding was confronted with an inevitable alternative; either I should cater to my own taste or to God's. Now, as my understanding saw this gross inequality even though in such a small matter as this, I felt myself obliged to follow the good pleasure of God. Therefore, I willingly denied myself innocent and legitimate pleasures in order to have all my taste and gratification in God. I follow this rule even now in all things, in regard to meals, drink, sleep, in talking, looking, listening, and going to any part of the country, etc...
The grace of God has helped me a great deal in the practice of mortification, for I know that this habit of denying oneself is indispensably necessary to make one's work for souls fruitful, as well as one's prayer pleasing to God Our Lord.
In a very special manner have the examples of Jesus and Mary and the Saints encouraged me in this practice of mortification. I read assiduously the Lives of the Saints to see how they were wont to deny themselves, and I have made special notes which regulate my personal conduct. Singular among them must be mentioned St. Bernard, St. Peter of Alcantara, and St. Philip of Neri, of whom I have read that after having been for thirty years the confessor of a Roman lady renowned for her rare beauty, he still did not know her by sight.
I can say with certainty that I know the many women who come to confession to me more by their voice than by their features, because I never look at any woman's face. In their presence I blush and turn red. Not that the looking at them causes me temptations, for I do not have them, thanks be to God, but the fact still remains that I always blush, even though I cannot explain why. I might mention here that I naturally and in an entirely unaccountable manner keep in mind and observe that oft-repeated admonition of the holy Fathers, which goes: Sermo rigidus et brevis cum muliere est habendus et oculos humi dejectos habe -- Speech with women must be serious and brief, while the eyes must be cast on the ground. I know not how to hold a conversation with a woman, no matter how good she may be. In few and grave words I tell her what she must know, and then immediately I dismiss her without looking to see if she be rich or poor, beautiful or ugly.
When I was giving missions in Catalonia, I stayed at the rectories of those parishes in which I gave missions. During all that time I do not remember having looked at the face of any woman, whether she happened to be the housekeeper, the servant, or the relative of the parish-priest. Once it happened that after some time I returned to Vich, or some other town, and I was accosted by a lady who said to me: "Anthony Claret, don't you know me? I am the housekeeper of such and such a priest in whose parish you were for so many days giving a mission." but I did not recognize her; neither did I look at her. With my gaze fixed on the ground, I asked her: "And how is his Reverence the pastor?"
What is more, I shall relate another instance which could not have been so, had I not received very special graces from heaven. While I was in the island of Cuba, for six years and two months to be exact, I confirmed more than 300,000 persons, the majority of whom were women, and young ones at that. If any one were to ask me what are the characteristics of the Cuban women's features, I would say that I do not know, despite the fact that I have confirmed so many of them. In order to administer the Sacrament of Confirmation, I had to look where their foreheads were, and this I did in a rapid glance, after which I shut my eyes and kept them shut all during the administration of the Sacrament.
Besides this blushing that was natural to me when in the presence of women, and which hindered me from looking at them, there was another reason which prompted me to adhere to this mode of conduct. It was the desire to profit souls. I remember having read years ago of a famous preacher who went to preach in a certain town. His preaching turned out to be very fruitful, and all the townsfolk were lavish in their praise of him. "Oh, what a saint!" said they. Yet there was one exception of all these praises, and it came from a wicked man who said: "Perhaps he is a saint, but I can tell you one thing, and it is this: he likes women a great deal, for he was staring at them." This single expression was enough in itself to decrease the prestige which the good preacher had merited in that town, and not only that, but it brought to naught all the fruit which his preaching had produced.
Incidentally, I have also noticed that people form a poor opinion of a priest who does not mortify his eyes. Of Jesus Christ I read that He was always mortified and modest in regard to His looks, for the Evangelists have accounted as an extraordinary occurrence each time He lifted up His eyes.
The hearing was another faculty which I tried to mortify continually, especially disliking to listen to superfluous conversations and idle words. I could never suffer or tolerate those conversations which were detrimental to charity. If I happened to be present at one of them, I would either withdraw or refrain from taking part in it, or I would show my disapproval by the sad expression my face. This distaste applied also to conversations about food, drink, riches, or any worldly topic, including political news. neither did I care to read newspapers, for I should prefer to read a chapter of the Holy Bible wherein I know for sure that what I read is true. In newspapers, as a general rule, one finds only a great deal of lies and useless reading.
It was my constant aim to deny myself in regard to speaking. Just as I have said that I dislike to hear useless things, so also in the same way I hated to talk of useless nothings. My resolution also embraced my keeping quiet about my sermons. I resolved never to talk of my sermons after their delivery. Since I myself was repelled by others talking of what they delivered, I concluded that others would be displeased with me if I, too, talked about my sermons. Thus, my fixed resolve was never to mention my sermons after delivering them, to do my very best in the pulpit, and to recommend all to God. If anyone gave me advice about my preaching, I received it with sincere gratitude and without excusing myself or explaining my views on the matter. I tried to amend and correct myself as much as possible.
I have observed before now that some people behave like hens which cackle after they lay their eggs, and thus are deprived of them. The same happens to some priests of little prudence, who, as soon as they have done some good work, such as hearing confession, or delivering a sermon or lecture, go in search of the baubles of vanity by speaking so smugly of what they have done and what they have said. Just as the hearing of this repels me, I conclude that I would repel others if I were to talk of the very same subjects. Thus, I have made it an inflexible rule never to speak of what I have done.
The subject which was most repugnant to me was the talking of things heard in confession, not only because of the danger involved in breaking the sacramental seal of confession, but also because of the bad effect produced on such people as may happen to hear anything of this nature. In view of these facts, I resolved on no account to speak of persons and their affairs in relation to confession, whether they had not been to confession for a long or short time, whether they had made a general confession or not, in a word, to say absolutely nothing of these affairs. I disliked hearing of priests who spoke of those who had gone to confession to them, what they had confessed and how long it had been since they had absented themselves from that sacrament of reconciliation. If any priest came to consult me about certain problems encountered in the confessional, I could not bear to hear him using the words: "I find myself in such a situation, with such a case; what shall I do?" I would tell them to recount their difficulties in the third person, as for example: "Let us suppose that a confessor is confronted with such and such a case of a certain nature. What steps should be taken?"
Our Lord gave me to understand that one of the things which would be of the utmost utility to the missionary is the virtue of self-denial in the matter of food and drink. The Italians have a saying which goes: "Not much credit is given to saints who eat." People believe that missionaries are more heavenly than earthly beings, that at least they are like unto the saints of God who need not eat or drink. God Our Lord has given me a very special grace in this regard, of going without eating, or eating very little. There were three reasons in my case for not eating much. Firstly, because I was unable to do so, not having an appetite, especially when I had to preach very often or had to hear many confessions. At other times I used to be somewhat hungry, but I did not eat even then, particularly when I was traveling, for I would refrain from doing so in order to be able to walk better. Finally, I would abstain from eating in order to edify, for I observed that everybody was watching me. From this it can be gathered that I ate very little, in spite of the fact that I was, at times, very hungry.
Whenever I did eat, I took what was given me, always however, in small quantities, and food of inferior quality. If I happened to reach the rectory of the parish at an unseasonable hour, I would tell the cook to prepare only a little soup and an egg -- nothing more. I never took meat; not even now do I eat it, not because I do not like it, for I do, but because I know that not taking it is most edifying. Neither did I take wine; although I like it, it has been years since I have tasted it, excluding, of course, the ablutions at Mass. The same may be said of liquor and spirits of any kind; I never take them, although I am still fond of them, since I used to take a little in years gone by. Abstaining from food and drink is a source of edification, and is even necessary nowadays in order to counteract the disgraceful excesses so prevalent in these times.
When I was in Segovia in the year 1859, on the 4th of September, at 4:25 in the morning, while I was at meditation, Jesus Christ said to me: "You have to teach mortification in eating and drinking to your missionaries, Anthony." A few minutes afterwards the Blessed Virgin told me: "By doing this you will reap fruit in souls, Anthony."
At that time I was giving a mission in the cathedral of Segovia to the clergy, the nuns, and the people of that city. One day while all were at table it was mentioned that the former Bishop, a man of marked zeal, had exhorted some priests to go and give missions -- an exhortation which they fulfilled to the letter. After having walked a fair distance, these priests began to get so hungry and thirsty that they decided to stop and have lunch, since they had brought some food and drink with them. Meanwhile some people of the town to which they were going came to welcome them, but finding the priests eating, the people lost their esteem for them, so much so that those missionaries were unable to make any headway in that town. So the story goes at any rate, although I do not know how it originated. All I know is, that it was as a confirmation of what had been told me by Jesus and Mary.
My experience has taught me that mortification is very edifying in a missionary. Even now it stands me in good stead. In the Palace here at Madrid, banquets are held frequently, while before they were even more frequent. I am always invited to them, but if it is possible, I excuse myself. If I cannot possibly excuse myself from attending, I go to them, but always eat less than usual on those festive occasions. It is my custom then to take only a little soup and a small piece of fruit; nothing else -- no wine, no water. Of course, all look at me and are highly edified. Before I came to Madrid, as I am led to understand, disorders were rampant everywhere. Indeed, this could be easily gathered. So many rich and sumptuous dishes, exquisite meals, and so much wine of all kinds decked the tables, that inducements to excess were not wanting. But since the time that I was obliged to take part in the banquets, I have not noticed the slightest excess; on the contrary, it appears to me that the guests refrain from taking what they need, because they see me not eating. Often at the table, those guests sitting on both sides talk to me of spiritual subjects, and even ask the name of the church in which I hear confessions, so as to come there themselves and confess their sins.
In order to edify my neighbor more and more, I have always refrained from smoking and taking snuff. Never have I said, or even hinted, that one thing pleases me more than the another. I have done this for as long as I can remember. Our Lord had so bestowed upon me this heavenly blessing of indifference that my dear mother (requiescat in pace) died without knowing what things I liked most. As she loved me so very much, she would try to please me by asking if I would like to have certain things in preference to other things. I would answer that I was pleased most of all by whatever she chose and gave me. But this reply would not be enough, for she would add: "I know that very well, but we always like some things more than others." To this I would respond that whatever she gave me was the thing I liked most of all. I naturally had inclinations for what suited me best, as we all have; but the spiritual satisfaction I had in doing another's will was so great that it surpassed the natural satisfaction resulting from doing my own will. Thus, I told the truth when I assured my mother that her will was my greatest pleasure.
Besides denying self in regard to sight, hearing, speaking, in the senses of taste and smell, I tried also to perform some acts of mortification, such as taking the discipline on Mondays, Wednesdays and Fridays, and wearing the cilice on Tuesdays, Thursdays and Saturdays. If, however, I found that circumstances of time and place did not favor these modes of penance, I used to practice some other form of mortification, as for example: praying with the arms stretched out in the form of a cross, or with the fingers under the knees. I know very well that worldly people and those who have not the spirit of Jesus Christ make little of, and even disapprove of, these mortifications. But for my part, I keep in mind the teaching laid down by St. John of the Cross which states: "If anyone affirms that one can reach perfection without practicing exterior mortification, do not believe him; and even though he confirm this assertion by working miracles, know that his contentions are nothing but illusions."
As for me, I look to St. Paul for my example, for he mortified himself, and said publicly: "Castigo corpus meum et in servitutem redigo, ne forte cum aliis praedicaverim ipse reprobus efficiar -- I chastise my body and bring it into subjection, lest perhaps when I have preached to others I myself may become a castaway." All the saints until now have done in like manner. Venerable Rodriquez says that the Blessed Virgin said to St. Elizabeth of Hungary, that no spiritual grace comes to the soul, commonly speaking, except by way of prayer and bodily afflictions. There is an old principle which goes: "Da mihi sanguinem et dabo tibi spiritum." Woe to those who are enemies of mortification and of the cross of Christ!
In one act of mortification one can practice many virtues, according to the different ends which one proposes in each act, as for example:- He who mortifies his body for the purpose of checking concupiscence, performs an act of the virtue of temperance.
- If he does this, purposing thereby to regulate his life well, it will be an act of the virtue of prudence.
- If he mortifies himself for the purpose of satisfying for the sins of his past life, it will be an act of justice.
- If he does it with the intention of conquering the difficulties of the spiritual life, it will be an act of fortitude.
- If he practices this virtue of mortification for the end of offering a sacrifice to God, depriving himself of what he likes, and doing that which is bitter and repugnant to nature, it will be an act of the virtue of religion.
- If he intends by mortification to receive greater light to know the divine attributes, it will be an act of faith.
- If he does it for the purpose of making his salvation more and more secure, it will be an act of hope.
- If he denies himself in order to help in the conversion of sinners, and for the release of the poor souls in purgatory, it will be an act of charity towards his neighbor.
- If he does it so as to help the poor, it will be an act of mercy.
- If he mortifies himself for the sake of pleasing God more and more, it will be an act of love of God.
In other words, I shall be able to put all these virtues into practice in one act of mortification, according to the end I propose to myself while doing the said act.
Virtue has so much more merit, is more resplendent, charming and attractive, when accompanied by greater sacrifice.
Man, who is vile, weak, mean, cowardly, never makes a sacrifice, and is not even capable of doing so, for he never resists even one appetite or desire. Everything that his concupiscence and passions demand, he concedes, if it is in his power to yield or reject, for he is base and cowardly, and lets himself be conquered and completely overcome, just as the braver of two fighters conquers the cowardly one. So it is with vice and the vicious -- the latter is crushed and the slave of his vices. Continence and chastity are therefore worthy of the highest praise, because the man who practices purity refrains from the pleasure which proceeds from nature or passion. Thus, the greater merit will be his the greater the pleasure he has denied himself. His merit will be the greater in proportion to the amount of repugnance he will have in conquering himself, in proportion to the intense and prolonged suffering he will have to undergo, to the human respect he will have to vanquish, and to the sacrifices he will have to make. Let him do all this and suffer all for the love of virtue and for God's greater glory. As to my exterior deportment, I proposed to myself modesty and recollection and in the interior of my soul my aim was continual and ardent occupation in God. In my work I aimed at patience, silence and suffering. The exact accomplishment of the law of God and of the Church, the obligations of my state of life as prescribed by God. I tried to do good to others, flee from sin, faults and imperfections, and to practice virtue.
All disagreeable, painful and humiliating happenings I considered as coming from God and ordered by Him for my own good. Even now, as I think of it, I fix my mind on God when such things occur, bowing in silence and with resignation to His most holy will; for I remember that Our Lord has said that not even a hair of our head shall fall without the will of our heavenly Father, Who loves us so much.
I know that three hundred years of faithful service to God are paid, and more than paid, when I am permitted an hour of suffering, so great is its value. O my Jesus and my Master, Thy servants who suffer tribulation, persecution, and abandonment by friends, who are crucified by exterior labors and by interior crosses, who are deprived of all spiritual consolation yet who suffer in silence and persevere in Thy love, O my Lord -- these are Thy loved ones, and the ones who please Thee most and whom Thou dost esteem most.
Thus I have resolved never to excuse or defend myself when others censure, calumniate and persecute me, because I would be the loser before God and men. I realize this because my calumniators and persecutors would make use of the truths and reasons I would bring forward in order to oppose me still further.
I believe that all my crosses come from God. Furthermore, God's will in my regard is that I suffer with patience and for the love of Him all pains of body and soul, as well as those persecutions directed against my honor. It is my firm belief that I shall be thus doing what will be for the greater glory of God, for I shall then be suffering in silence, like Jesus, Who died on the Cross abandoned by all.
To labor and to suffer for the one we love is the greatest proof of our love.
God was made man for us. But what kind of man? How was He born? How did He live? Yes, and what a death He endured! Ego sum vermis et non homo, et abjectio plebis -- I am a worm and no man, and the outcast of the people. Jesus is God and Man, but His Divinity did not help His Humanity in His crosses and sufferings, just as the souls of the just in heaven do not help their bodies which rot under the earth.
In a very special manner God helped the martyrs in their sufferings, but this same God abandoned Jesus in His crosses and torments, so that He was indeed a Man of Sorrows. The body of Our Lord was most delicately formed, and therefore more sensitive to pain and suffering. Well, then, who is capable of forming an idea of how much Jesus suffered? All His life, suffering was ever present. How much did He have to suffer for our love! Ah, what pains He underwent, so long-enduring and intense!
O Jesus, Love of my life, I know and realize that pains, sorrows and labors are the lot of the apostolate, but with the help of Thy grace I embrace them. I have had my share of them, and now I can say that by Thy aid, my Lord and my Father, I am ready to drain this chalice of interior trials and am resolved to receive this baptism of exterior suffering. My God, far be it from me to glory in anything save in the cross, upon which Thou wert once nailed for me. And I, dear Lord, wish to be nailed to the cross for Thee. So may it be. Amen.
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