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| The Psychology of Manipulation: 6 Lessons from the Master of Propaganda |
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Posted by: Stone - 04-27-2022, 08:01 AM - Forum: General Commentary
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The Psychology of Manipulation: 6 Lessons from the Master of Propaganda
![[Image: propaganda-1-1920x900-1-1024x480.jpg]](https://www.theburningplatform.com/wp-content/uploads/2022/04/propaganda-1-1920x900-1-1024x480.jpg)
BP [Guest Post by Ryan Matters] | April 27, 2022
Edward L. Bernays was an American business consultant who is widely recognized as the father of public relations. Bernays was one of the men responsible for “selling” World War 1 to the American public by branding it as a war that was necessary to “make the world safe for democracy”.
During the 1920s, Bernays consulted for a number of major corporations, helping to boost their business through expertly crafted marketing campaigns aimed at influencing public opinion.
In 1928, Edward Bernays published his famous book, Propaganda, in which he outlined the theories behind his successful “public relations” endeavours. The book provides insights into the phenomenon of crowd psychology and outlines effective methods for manipulating people’s habits and opinions.
For a book that’s almost 100 years old, Propaganda could not be more relevant today. In fact, its relevance is a testament to the unchanging nature of human psychology.
One of the key takeaways of the book is that mind control is an important aspect of any democratic society. Indeed, Bernays maintains that without the “conscious and intelligent manipulation of the organized habits and opinions of the masses”, democracy simply would not “work”.
Quote:We are governed, our minds molded, our tastes formed, our ideas suggested, largely by men we have never heard of. This is a logical result of the way in which our democratic society is organized. Vast numbers of human beings must cooperate in this manner if they are to live together as a smoothly functioning society.
According to Bernays, those doing the “governing” constitute an invisible ruling class that “understand the mental processes and social patterns of the masses”.
In Propaganda, Bernays draws on the work of Gustave Le Bon, Wilfred Trotter, Walter Lippmann, and Sigmund Freud (his uncle!), outlining the power of mass psychology and how it may be used to manipulate the “group mind”.
Quote:If we understand the mechanism and motives of the group mind, is it not possible to control and regiment the masses according to our will without their knowing about it?
I recently explored this topic in an essay about how occult rituals and predictive programming are used to manipulate the collective consciousness, influencing the thoughts, beliefs and actions of large groups of people, resulting in the creation of what occultists call “egregores”.
Here I have extracted some key insights from Bernays in an attempt to show how his book Propaganda is, in many ways, the playbook used by the globalist cryptocracy to process the group mind of the masses.
1. IF YOU MANIPULATE THE LEADER OF A GROUP, THE PEOPLE WILL FOLLOW
Bernays tells us that one of the easiest ways to influence the thoughts and actions of large numbers of people is to first influence their leader.
Quote:If you can influence the leaders, either with or without their conscious cooperation, you automatically influence the group which they sway.
In fact, one of the most firmly established principles of mass psychology is that the “group mind” does not “think”, rather, it acts according to impulses, habits and emotions. And when deciding on a certain course of action, its first impulse is to follow the example of a trusted leader.
Humans are, by nature a group species. Even when we are alone, we have a deep sense of group belonging. Whether they consciously know it or not, much of what people do is an effort to conform to the ideals of their chosen group so as to feel a sense of acceptance and belonging.
This exact method of influencing the leader and watching the people follow has been used extensively throughout the last few years. One notable instance that comes to mind is the horrendously inaccurate epidemiological models created by Neil Ferguson, which formed the basis for President Boris Johnson’s lockdown policies.
Once Johnson was convinced of the need to lockdown and mask up, the people gladly followed.
2. WORDS ARE POWERFUL: THE KEY TO INFLUENCING A GROUP IS THE CLEVER USE OF LANGUAGE
Certain words and phrases are associated with certain emotions, symbols and reactions. Bernays tell us that through the clever and careful use of language, one can manipulate the emotions of a group and thereby influence their perceptions and actions.
Quote:By playing upon an old cliché, or manipulating a new one, the propagandist can sometimes swing a whole mass of group emotions.
The clever use of language has been employed throughout the Covid-19 pandemic to great effect. An obvious example of this was when the definition of “vaccine” was changed to include injections utilising experimental mRNA technology.
You see, the word “vaccine” is associated in the public mind with a certain picture – that of a safe, proven medical intervention that is not only life-saving but absolutely necessary.
If governments had told people to go get their “gene therapies”, the vast majority of the public would likely question the motives behind such a campaign; they would feel extremely sceptical because the phrase “gene therapy” is not associated with the same images, emotions and feelings as “vaccine”.
The same goes for the word “pandemic”, the definition of which was also changed. The word “pandemic” is generally associated in the collective consciousness with fear, death, chaos and emergency (largely thanks to Hollywood and the myriad virus films it has released over the years).
3. ANY MEDIUM OF COMMUNICATION IS ALSO A MEDIUM FOR PROPAGANDA
Any system of communication, whether phone, radio, print, or social media, is nothing more than a means of transmitting information. Bernays reminds us that any such means of communication is also a channel for propaganda.
Quote:There is no means of human communication which may not also be a means of deliberate propaganda.
Bernays goes on to stress that a good propagandist must always keep abreast of new forms of communication, so that they may co-opt them as means of deliberate propaganda.
Indeed, systems that most people would associate with freedom of speech and democracy are none other than means of circulating propaganda. Facebook fact-checkers, Big Tech censorship and YouTube’s Covid banners certainly fall into this category.
Other examples of this include the recent algorithm updates made by various search engines (including Google and DuckDuckGo) to penalize Russian websites. Although this should come as no surprise (Google has been engaging in this type of “shadow propaganda” for many years).
4. REITERATING THE SAME IDEA OVER AND OVER CREATES HABITS AND CONVICTIONS
Although Bernays terms this a technique used by the “old propagandists”, he, nonetheless, recognizes its usefulness.
Quote:It was one of the doctrines of the reaction psychology that a certain stimulus often repeated would create a habit, or that the mere reiteration of an idea would create a conviction.
Repeating the same idea or the same “mantra” again and again is a form of neuro-linguistic programming aimed at instilling certain concepts or emotions into the subconscious mind. Indeed, people who are feeling sad or depressed are often advised to repeat to themselves an uplifting saying or affirmation.
There are many examples of this simple, yet effective, technique being used to great effect over the last few years. Think Q’s “trust the plan”, the globalist favourite, “build back better” or the incessant repetition of that twisted phrase, “trust the science”. Included in this category are the 24/7-in-your-face death statistics and case numbers, aimed at promoting the illusion of a pandemic.
There are more obvious examples of this as well, such as news anchors in different areas all reading from the exact same script.
5. THINGS ARE NOT DESIRED FOR THEIR INTRINSIC WORTH, BUT RATHER FOR THE SYMBOLS THAT THEY REPRESENT
After studying why people make certain purchasing decisions, Bernays observed that people often don’t desire something for its usefulness or value, but rather because it represents something else which they unconsciously crave.
Quote:A thing may be desired not for its intrinsic worth or usefulness, but because he has unconsciously come to see in it a symbol of something else, the desire for which he is ashamed to admit to himself.
Bernays gives the example of a man buying a car. From the outside, it may appear as if the man is buying the car because he needs a means of transport, but in actuality, he is buying it because he craves the elevated social status that comes with owning a motor vehicle.
This idea, too, applies to the events over the last few years.
For example, masks are a symbol of compliance. Everyone knows they don’t work but they wear them because of their desire to “fit in”, and to be seen as an upstanding citizen who follows the rules. Covid-19 injections are also a symbol and many people choose to get them because they have a desire to avoid being called an “anti-vaxxer” or a “conspiracy theorist”.
6. ONE CAN MANIPULATE INDIVIDUAL ACTIONS BY CREATING CIRCUMSTANCES THAT MODIFY GROUP CUSTOMS
Lastly, Bernays tells us that if one wishes to manipulate the actions of an individual, the most effective way to do so is to create circumstances that engender the desired behaviour.
Quote:What are the true reasons why the purchaser is planning to spend his money on a new car instead of on a new piano? […] He buys a car, because it is at the moment the group custom to buy cars. The modern propagandist therefore sets to work to create circumstances which will modify that custom.
For example, why all of a sudden does everyone “stand with Ukraine”? According to Bernays, it’s not because there is a war going on and innocent people need our love and support, but rather because it is the new “group custom” to do so.
The process of altering group customs begins from the top down. In every nation or social clique, there are leaders, public figures and influencers. Manipulating those with the most sway eventually filters down into the public mind. That is why when a celebrity decides to wear something extravagant on the red carpet, a whole new trend can arise overnight.
Similarly, at the beginning of the Covid saga and then the Russia-Ukraine war, the media were quick to circulate stories of celebs “catching Covid” and urging people to stay home, or public figures condemning Russian actions and calling for stricter sanctions (which just so happened to hurt the West more than they hurt Russia).
THE PROPAGANDA PLAYBOOK
The world is a volatile place right now. Things seem to change quickly and no one knows what might happen next. However, amid all this chaos there is one thing that has not changed and is unlikely to change any time soon, and that is human psychology.
Because of this, the tactics used to manipulate people’s thoughts, beliefs and actions have not changed either. In fact, most of them were outlined in detail 100 years ago by Edward Bernays in his 1928 book, Propaganda.
That’s right, the Puppet Master’s playbook isn’t a secret. It’s right there, freely available to anyone who cares to understand how the powers that be seek to influence them on a daily basis.
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| Pope insists FSSP priest must concelebrate new rite Chrism Mass: French archbishop |
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Posted by: Stone - 04-27-2022, 07:33 AM - Forum: Pope Francis
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Pope insists traditionalist FSSP priest must concelebrate new rite Chrism Mass: French archbishop
Since the publication of Pope Francis’ unfamous motu proprio in July of last year, much confusion still remains as to how the decree applies.
![[Image: francisconcelebration-810x500-810x500.jpg]](https://www.lifesitenews.com/wp-content/uploads/2021/07/francisconcelebration-810x500-810x500.jpg)
Pope Francis concelebrating Mass with many others in Mexico
Tue Apr 26, 2022
REIMS, France (LifeSiteNews) — A French archbishop reported that Pope Francis wants priests devoted to the Traditional Latin Mass to concelebrate the new rite at least once a year.
According to an article published in French magazine Famille Chrétienne last Thursday, Pope Francis received the leadership of the French Bishops’ Conference in Rome just a few weeks after their Spring Plenary Assembly in Lourdes.
On this occasion, the topic of the controversial motu proprio Traditiones Custodes, with which the Pontiff imposed severe restrictions on the celebration of the Traditional Latin Mass (TLM), was brought to the table so that Pope Francis could clarify certain points.
According to bishops at the meeting, the Pope began by recalling “emphatically” that the decree of February 11, according to which priests of the Priestly Fraternity of Saint Peter (FSSP) are not affected by the restrictions of the motu proprio and may continue to celebrate Mass according to the Roman Missal of 1962, came from him.
Immediately afterward, however, Pope Francis emphasized the second paragraph of this decree, which states that FSSP priests “may use this faculty in their own churches or oratories” only, and that, otherwise, the 1962 missal “may only be used with the consent of the Ordinary of the place, except for the celebration of private Masses.”
According to Monsignor de Moulins-Beaufort, the Archbishop of Reims and head of the French Bishops’ Conference, Francis also insisted that all priests, regardless of their affiliation, must concelebrate at the annual Chrism Mass.
“He was very insistent that priests concelebrate at least the Chrism Mass,” De Moulins-Beaufort said.
The Chrism Mass takes place during Holy Week and is an occasion for the priests of a diocese to renew their promises to their local bishop and to manifest the unity of the Catholic Church.
From this, it appears that Pope Francis sees participation to the Chrism Mass as an obligation for priests, an idea that seems to clash with Canon 902 of the Code of Canon Law, as was pointed out in an article by German Catholic news outlet Katholisches.info.
Canon 902 states that every priest always retains the right to exercise his freedom to celebrate the Eucharist individually.
“Unless the benefit of Christ’s faithful requires or suggests otherwise, priests may concelebrate the Eucharist; they are, however, fully entitled to celebrate the Eucharist individually, but not while a celebration is taking place in the same church or oratory,” it states.
The Pope’s alleged insistence on concelebration at the Chrism Mass during his meeting with the French bishops appears to validate the actions of the now-Emeritus Archbishop Roland Minnerath of Dijon, who unceremoniously evicted the FSSP from his diocese last year, arguing that some of its priests refused to concelebrate at the Chrism Mass.
Since the publication of the motu proprio Traditiones Custodes last July, a great deal of confusion still remains as to how the decree applies. Its interpretation and application often depend upon the personal disposition of a given local bishop toward the TLM.
In the Diocese of Rome, for instance, the two decrees now in place contradict each other.
On Oct. 7, 2021, Cardinal Vicar Angelo De Donatis issued a decree banning the faithful from attending the Easter Triduum in the traditional rite in the personal parish of the Fraternity of St. Peter. This seems to contradict Pope Francis’ own decree of February 11 exempting the FSSP from restrictions.
This year, the FSSP in Rome interpreted the Pope’s decree as superior and celebrated the Easter Triduum according to the old rite at the church of Santissima Trinità dei Pellegrini, Katholishes.info reported.
Another point that remains to be clarified is the fate of other Ecclesia Dei communities such as the Institute of Christ the King and the Institute of the Good Shepherd. So far, Pope Francis has given no indication that he intends to extend his February 11 exemption to these communities.
These communities were not discussed at the meeting between Francis and the French bishops.
According to Famille Chrétienne, neither was mention made of the Via Romana, an initiative undertaken by mothers of priests who celebrate the TLM and who have been walking from Paris to Rome for weeks now to present Pope Francis with letters from the faithful, asking him to reconsider his motu proprio.
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| Litany of Our Lady of Good Counsel |
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Posted by: Stone - 04-26-2022, 10:41 AM - Forum: Litanies
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Litany of Our Lady of Good Counsel
Taken from here.
![[Image: Our%20Lady%20of%20Good%20Counsel%2001.jpg]](https://www.catholicharboroffaithandmorals.com/Our%20Lady%20of%20Good%20Counsel%2001.jpg)
Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.
Christ hear us.
Christ, graciously hear us.
God the Father of heaven,
Have mercy on us.
God the Son, Redeemer of the world,
Have mercy on us.
God the Holy Ghost,
Have mercy on us.
Holy Trinity, one God,
Have mercy on us.
Beloved Daughter of the Eternal Father,
Pray for us. *
August Mother of God the Son, *
Blessed Spouse of God the Holy Ghost, *
Living temple of the Holy Trinity, *
Queen of heaven and earth, *
Seat of Divine wisdom, *
Depositary of the secrets of the Most High, *
Virgin most prudent. *
In our doubts and difficulties, *
In our tribulations and anguish, *
In our discouragements, *
In perils and temptations, *
In all our undertakings, *
In all our needs, *
At the hour of death, *
By thy Immaculate Conception, *
By thy happy Nativity, *
By thy admirable Presentation, *
By thy glorious Annunciation, *
By thy charitable Visitation, *
By thy Divine Maternity, *
By thy holy Purification, *
By the sorrows and anguish of thy maternal Heart, *
By thy precious Death, *
By thy triumphant Assumption, *
Lamb of God, Who takest away the sins of the world:
Spare us, O Lord.
Lamb of God, Who takest away the sins of the world:
Graciously hear us, O Lard.
Lamb of God, Who takest away the sins of the world:
Have mercy on us, O Lord.
V. Pray for us, O holy Mother of God:
R. And obtain for us the gift of good counsel
Let us pray:
Lord Jesus, Author and Dispenser of all good, Who in becoming incarnate in the womb of the Blessed Virgin hast communicated to her lights above those of all the heavenly intelligences: grant that in honoring her under the title of Our Lady of Good Counsel we may merit always to receive from her goodness counsels of wisdom and salvation, which will conduct us to the port of a blessed eternity. Amen.
The Virgin Mother of Good Counsel
by Monsignor George F. Dillon, D.D., 1884
There is a very special reason, why, under the title of Our Lady of Good Counsel, the Mother of God should be now worshipped; for under that title She meets a special need. That need is the want of Good Counsel in the world. The devotion is, as the devotion to Jesus Christ in His Sacred Heart, and as the devotion to St. Joseph, Patron of the Universal Church, a devotion reserved for the wants of the faithful in the dangerous days coming towards the end of time. Devotion to Our Lady of Good Counsel is needed in like manner: for if it be true that to Her alone is reserved the power of crushing all heresies throughout the whole world and in all time, never was it more necessary to manifest that great power than in these days when all the streams of past error and malice unite with newer streams more deadly and wide-spread, to form a vast deluge of falsehood and error, meant by its author and his agents to wash out Christianity from the minds of men. It is the cunning of the infernal serpent, which has planned all this and made it universal. It is his power and sleepless astuteness which nurture and direct it. It is, for it must be Mary, therefore, Who is destined to crush him--to crush his head, to leave not one of his machinations disentangled and obliterated until all are effaced by Her might. It is Hers to give the world that Wisdom, and Counsel, and strength necessary for its last and most terrible combat. By her Most Pure, Virginal, and Maternal Dignity, by the immensity of Her merit and Her share in the work of Our Redemption, She must end in crushing to atoms the head of that deadly enemy of God and man, who desires to strangle Her Child in the souls of those for whom that Child died upon Calvary. --pages 509
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| U.S. FDA approves Gilead's Remdesivir for young children |
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Posted by: Stone - 04-26-2022, 07:59 AM - Forum: Pandemic 2020 [Secular]
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U.S. FDA approves Gilead's COVID-19 drug for young children
April 25 (Reuters) - The U.S. drug regulator on Monday granted the first full approval for treating COVID-19 in children aged 28 days and older to Gilead Sciences Inc's (GILD.O) drug remdesivir.
The move comes months after the agency expanded the drug's emergency use authorization to also include children below 12 years of age weighing at least 3.5 kilograms.
The Food and Drug Administration's (FDA) decision makes the drug the first approved COVID-19 treatment for children less than 12 years of age, the agency said.
The approval is applicable to children who are hospitalized, or have mild-to-moderate disease and are at high risk of severe COVID-19.
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| On Our Lord's Showing Himself to His Mother and Disciples after His Resurrection [1807] |
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Posted by: Stone - 04-25-2022, 07:27 AM - Forum: Resources Online
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Consider first, the haste that our Lord made to comfort His blessed mother and His afflicted disciples by manifesting Himself to them immediately after His resurrection. As to His blessed mother, though the gospel is silent, we cannot doubt but she was favoured with an early visit; that as she loved Him most, and partook more than any other in the sorrows of His passion, so she might also in the joy of his resurrection. Learn, my soul, from hence that the way for thee also to experience something of the visits and comforts of heaven is to suffer and to love. The good women that went early in the morning to the monument with their sweet spices and ointments, to perfume the body of our Lord, were likewise favoured first with a vision of angels, and then with a sight of Christ himself, to teach us that the true way to find Christ is to rise early to seek him; to go in quest of him with the aromatical perfumes of ardent desires and devout affections; and to persevere in the search without being discouraged with apprehensions of difficulties and oppositions. These holy women are concerned who should roll away the stone for them from the monument, that they might come at the body of our Lord, for it was exceeding great; but lo, when they came to the place they found the stone was rolled away to their hands: to teach us that if we continue constant in our good resolutions, God will remove those difficulties we apprehend, or enable us by his grace to overcome them.
Consider 2ndly, the favour our Lord was pleased to show to penitent sinners at His resurrection, by honouring Magdalene amongst women, and Peter amongst men, with His first visits. Magdalene, from the time of her conversion, had constantly adhered to the Lord; she followed Him even to the cross; she attended on Him there till He gave up the ghost; she saw His body laid in the monument, and after the repose of the Sabbath day, she was up before light, and was the first at the monument with her perfumes. When she found Him not, she ran to the apostles to tell them the body was taken away. Peter and John ran to the monument, and finding there the linen cloths without the body, went their way home again: but Magdalene stayed and continued her search, weeping and lamenting that she could not find Him whom her soul loved,--till at length she saw His heavenly messenger, and shortly after Himself in person, and was sent by Him as an apostle to carry themselves the joyful tidings of His resurrection. O happy tears of love! O happy perseverance! O see, my soul, thou seek thy Lord in the like manner, and thou wilt infallibly find Him.
Consider 3rdly, that Peter, who from the time of His fall had been continually weeping and bitterly bewailing His sins, was the first of the apostles that was favoured with the sight of our Lord, 1 Cor. xv. 5, and Luke xxiv. 34. At the first news brought by Magdalene of our Saviour's body being missing, He took the alarm and ran to the monument, and not finding the body there went home, believing it had been taken away. But our Lord was pleased to remove this error by manifesting Himself to him, and showing him that body alive which he sought among the dead. O what sentiments of confusion and repentance for His having denied the Lord of glory, mixed with a holy joy at the sight of His being now risen from the dead, filled the soul of the apostle upon this occasion! O how did he cast himself at the feet of his Lord, and there confess his crime, and how lovingly was he received to mercy, and favoured upon the spot with a plenary indulgence and absolution! And not only that, but to show the unspeakable bounty of our Lord to repenting sinners, a little while after, when our Lord manifested himself to him again, John xxi., He was pleased to advance him to the supreme pastoral charge over all His flock, by committing to him all His lambs and all His sheep, and to promise him the glory of following Him, even to the dying upon a cross, for Him: all in consequence of that most ardent love of which he three times required a profession of Him, 'Lovest thou me more than these?' as it were in opposition to his three denials.
Conclude, whatever thy case may be, and however thou mayest have denied thy Saviour by word or deed, to return now to him by repentance and love, and 'if thy sins be as red as scarlet, they shall be made as white as snow,' Isaias i. 18. Love is the shortest way to the remission of sins, and to all other good.
ON OUR LORD SHOWING HIMSELF TO THE DISCIPLES GOING TO EMMAUS
by Richard Challoner, 1807
![[Image: Challoner%20Easter%20Tues_Wed_2022_V2.jpg]](https://www.catholicharboroffaithandmorals.com/Challoner%20Easter%20Tues_Wed_2022_V2.jpg)
Consider first, how two of the disciples going from Jerusalem to a neighbouring town called Emmaus, on the very day of our Lord's resurrection, while they were discoursing together on the way and making him the subject of their conversation, were also favoured with His presence, yet in such a manner as not to know Him. He overtook them on the way and joined their company, and after upbraiding them with their slowness of belief, explained to them the Scriptures that related to His passion and resurrection, and enkindled in their hearts the fire of devotion. See, Christians, the great advantage of pious conversation, such especially as has Christ for its subject--it even draws Him down from heaven into our company. We may in some measure apply to it what our Lord says, Matt. xviii. 20, 'When there are two or three gathered together in my name there am I in the midst of them.' Luke vi. 45. What a pity then there should be generally so little of God in the conversation of Christians! Alas, how can this forgetfulness of God be reconciled with our loving Him? We naturally delight to speak of what we love--'for from the abundance of the heart the mouth speaketh:' how then can we flatter ourselves that the love of God is the master of our hearts, when we seldom care to speak of Him? Surely this is not the way to engage Christ to be in our company.
Consider 2ndly, that our Lord was not known at first by these disciples, because their faith in Him was weak and imperfect. See, my soul, if the weakness of thy faith be not also the reason why He does not manifest Himself to thee, so as to let thee know Him indeed, as the Saints have done. St. Gregory takes notice that these disciples were not enlightened so as to know Christ whilst they only heard His words, but were quickly enlightened in the fulfilling of His commandments, by the exercise of hospitality and charity, to teach us that the way to come at the knowledge of God and of those truths which as yet we are ignorant of is to practise, to the best of our power, what we know already of His heavenly will. These disciples 'knew our Lord in the breaking of bread:' to teach us that there is no better way to come at the perfection of the knowledge and love of God, than a worthy participation of the bread of life in the blessed Eucharist.
Consider 3rdly, how these disciples took notice that their hearts were burning within them whilst they were in the company of our Lord and enjoyed His heavenly conversation, Luke xxiv. 32. My soul, dost thou desire to experience something of these sacred flames? Seek them in the company and conversation of Christ. Alas! the reason why thou art so lukewarm, or rather downright cold in thy devotions, is the continual dissipation of thy thoughts at other times, and a habit of indulging vain amusements, which fill thy inward house with such disagreeable company as keep Christ away from thee and rob thee of his sweet conversation. O how happy mightest thou be if by banishing all these impertinences by a spirit of recollection, thou wouldst endeavour to keep thyself always close to thy Saviour, and like the ancient Saints to walk with Him! A diligence in this would make thee begin to enjoy a heaven upon earth.
Conclude to study well these lessons, which our Lord desires we should learn from His manifestations of Himself after His resurrection. But especially learn to seek always the happiness of His company and conversation, in thy own interior: there is the school of divine love.
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| Unvaccinated people increase risk of COVID-19 infection among vaccinated: new study |
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Posted by: Stone - 04-25-2022, 07:14 AM - Forum: Pandemic 2020 [Secular]
- Replies (1)
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'Science' is using 'modeling' rather than real studies to promote a narrative...
Unvaccinated people increase risk of COVID-19 infection among vaccinated: new study
Global News [adapted - emphasis mine] | April 25, 2022
Even with high immunization rates, unvaccinated people threaten the safety of people vaccinated against the COVID-19 virus, suggests a new study published in the Canadian Medical Association Journal.
“We’ve really tended to forget that we’re in a pandemic of a communicable disease, which means that our actions affect those around us,” Dr. David Fisman, the study’s coauthor and professor of epidemiology at the University of Toronto’s Dalla Lana School of Public Health, told Global News.
Published April 25, the study uses an infectious disease model (are there not enough real human subjects on which to base a study anymore? - The Catacombs) based on the province of Ontario to reproduce the interactions between vaccinated and unvaccinated subpopulations in a mostly vaccinated population.
“We use models in a lot of different ways,” said Fisman. “They’re just simplified versions of reality.”
This particular model, used different mixing techniques to understand how infection rates differ between those with and without the jab.
The models parameters included vaccine effectiveness, a baseline immunity in unvaccinated people and an infection recovery rate, among others.
Attack rates (notice the subtle transition from 'infection rates' to 'attack rates' - The Catacombs) among those who are vaccinated against COVID-19 were highest when they were randomly mixed within the unvaccinated subpopulation. They were lowest when they were surrounded by others who are also vaccinated.
“Humans do not mix randomly. (They) exhibit a tendency to interact preferentially with others like themselves, a phenomenon referred to as ‘assortativity,’” the research stated.
“People’s friends tend to be similar in age or people may hang out with the same sex. They may hang out with or attract more people from their own socioeconomic group, their own ethnic group,” said Fisman.
“That also turns out to be really important in terms of people’s decision to get vaccinated against COVID,” he added.
For the unvaccinated, attack rates were lowest when mixing amid the vaccinated subpopulation.
“When you have a lot of mixing between vaccinated and unvaccinated people, the risk for unvaccinated people actually goes down,” said Fisman. “Vaccinated people become a buffer when you have a lot of mixing and risk in vaccinated people goes up.”
At this stage in the COVID-19 pandemic, public health officials like Kieran Moore and Bonnie Henry have been promoting everyone to manage the virus “at their own risk,” according to Fisman.
“(However), at the end of the day, this is about collective action. Unfortunately, in a communicable disease system – we’re all connected and that’s why we have to rely on public health for things like this,” Fisman said.
“The decision to get vaccinated can’t be framed as just a matter of personal choice because it has implications for the safety of other people in the community,” he added.
The authors’ findings remained consistent even when they modelled lower levels of vaccine effectiveness, such as in those who have not received a booster dose or with the new variants of the virus.
Afia Amoako, coauthor of the study and second-year PhD student at the University of Toronto, said it’s unfortunate that vaccination has become so “politicized.”
“Now our health care system is struggling,” she said.
Ontario, Canada’s most populous province, estimates the surgery waitlist has grown to between 225,000 to 250,000 patients. Nova Scotia Health currently has about 27,000 patients waiting for surgery.
In Quebec, the most recent data shows at least 160,000 residents waiting.
Data from the Public Health Agency of Canada also showed hospitalizations due to COVID-19 rose about 18 per cent across Canada between April 4 and April 11 to 6,020 people needing beds.
Earlier this month, Dr. Saqib Shahab, Saskatchewan’s chief medical officer of health, said the bulk of hospitalizations in the province were being driven by people who remained unvaccinated or who were vulnerable and hadn’t received a shot.
That aligns with data from the Public Health Agency that shows as of March 27, people with three doses of vaccine made up about 10 per cent of hospitalizations Canada-wide, while the unvaccinated accounted for 61 per cent. About 20 per cent of patients had two shots.
“Being fully vaccinated in any age group and getting boosted protects you from hospitalization,” Shahab said. “COVID-19 is not something that’s going to go away.”
Health Canada says people who are vaccinated are significantly protected from severe outcomes from COVID-19, which include hospitalization and death.
It found that throughout March cases among the unvaccinated were eight times more likely to end up in hospital and 11 times more likely to die compared with the fully vaccinated who had received a booster shot.
“The history has told us time and time again how important it is. We look to history to see that everyone has a role to play,” said Amoako, referencing smallpox and measles. “It’s very much a collective thing.”
Figures from the federal government show that about 57 per cent of Canadians 18 and older are fully vaccinated with an additional dose, while 47 per cent of the total population have received the COVID-19 booster.
Newfoundland and Labrador, the province with the highest vaccinate rate in the country — 91 per cent of its population with two shots — has 55 per cent of its people with a third dose.
Dr. Theresa Tam, the national chief public health officer, has urged Canadians 18 and older to get boosted because of a recent surge of COVID-19 cases due to the more transmissible BA. 2 variant.
“Whether you call it the sixth wave or not there’s an increase which is being seen in most areas across Canada,” Tam said earlier this month.
She said the booster is also recommended for those who have recently been infected with COVID-19.
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| French Catholic priest stabbed multiple times, nun injured in church knife attack |
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Posted by: Stone - 04-25-2022, 06:57 AM - Forum: Anti-Catholic Violence
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French Catholic priest stabbed multiple times, nun injured in church knife attack
Nice, France, knife attack suspect had no criminal record but was under psychiatric monitoring, French officials say
Fox News | April 24, 2022
A French priest was stabbed multiple times and a nun was also injured in a knife attack Sunday.
The incident happened at Église Saint-Pierre-d'Arène de Nice, a Catholic Church along the French Riviera. French national and municipal police responded to the incident and placed the suspect under arrest.
France’s Interior Minister Gerald Darmanin tweeted that the priest’s injuries were not life-threatening.
Eric Ciotti, a local French politician representing the 1st constituency of Alpes-Maritimes in the National Assembly, said the priest, identified as Father Christophe, was stabbed "several times" inside the church. Firefighters transported him to Hospital Pasteur, the university hospital in Nice, France.
Ciotti also praised the "extraordinary courage" of Sister Marie-Claude, who intervened while the attacker stabbed the priest. She was injured in the forearm while attempting to snatch the knife away.
Speaking with reporters at the scene, Nice Mayor Christian Estrosi described the suspect as a mentally unstable French national who was born in Fréjus, a port town on the Côte d'Azur in southeastern France.
Bernard Gonzalez, the prefect of the Alpes-Maritimes department of southeast France, added that according to the preliminary investigation, the suspect had no criminal record and was unknown to police services.
However, the individual was the subject of psychiatric monitoring with several stays in the Sainte- Marie psychiatric hospital in Nice, Gonzalez added.
Reuters reported that French cable channel BFM TV quoted police as saying the suspect was a 31-year-old French man and there was no suspicion of terror as being the motive. Estrosi said the suspect was known to have purchased the knife several days ago.
"I want to thank the emergency services and the police for their exemplary work, and I send all my thoughts to the faithful of the parish," Estrosi tweeted.
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| A Small and Short Catechism |
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Posted by: Stone - 04-24-2022, 06:35 AM - Forum: Church Doctrine & Teaching
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A Small Catechism
Taken from here.
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Ten Commandments of God
I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage. Thou shalt not have strange gods before Me. Thou shalt not make to thyself a graven thing, nor the likeness of anything that is in heaven above, or in the earth beneath, nor of those things that are in the waters under the earth. Thou shalt not adore them, nor serve them.
Thou shalt not take the Name of the Lord thy God in vain.
Remember to keep holy the Lord's Day.
Honor thy father and thy mother.
Thou shalt not murder.
Thou shalt not commit adultery.
Thou shalt not steal.
Thou shalt not bear false witness against thy neighbor.
Thou shalt not covet thy neighbor's wife.
Thou shalt not covet thy neighbor's goods.
Three Eminent Good Works:
Prayer,
Fasting,
Almsgiving.
Seven Spiritual Works of Mercy:
Admonish the sinner,
Counsel the doubtful,
Instruct the ignorant,
Comfort the sorrowful,
Forgive injuries,
Bear wrongs patiently,
Pray for the living and the dead.
Seven Corporal Works of Mercy:
Feed the hungry,
Give drink to the thirsty,
Clothe the naked,
Shelter the homeless,
Visit the sick,
Visit the imprisoned,
Bury the dead.
Seven Sacraments:
Baptism (Mt 28:19.),
Confirmation (Acts 8:17.),
Penance (John 20:23.),
Holy Eucharist (Mt 26:26.),
Holy Orders (Luke 22:19.),
Matrimony (Mt 19:6.),
Extreme Unction (James 5:14.).
Seven Deadly Sins:
Pride ( unrestrained appreciation of our own worth ),
Greed ( immoderate desire for earthly goods ),
Lust ( hankering for impure pleasures ),
Anger ( inordinate desire of revenge ),
Gluttony ( unrestrained use of food and drink ),
Envy ( sorrow over another's good fortune ),
Sloth ( laxity in keeping the Faith and the practice of virtue ).
Seven Opposite Virtues:
Humility ( which opposes Pride ),
Moderation and Liberality ( which opposes Greed and Covetousness ),
Chastity ( which opposes Lust ),
Meekness ( which opposes Anger ),
Moderation and Temperance ( which opposes Gluttony ),
Charity and Brotherly Love ( which opposes Envy ),
Zeal and Diligence ( which opposes Sloth ).
Four Last Things:
Death,
Judgment,
Heaven,
Hell.
Holy Days of Obligation for U.S.A.:
All Sunday,
Christmas ( December 25 ),
Circumcision of Jesus ( January 1 ),
Ascension ( 40 days after Easter ),
Assumption ( August 15 ),
All Saints ( November 1 ),
Immaculate Conception ( December 8 ).
Seven Gifts of the Holy Ghost:
Wisdom,
Understanding,
Counsel,
Knowledge,
Fortitude,
Piety,
Fear of the Lord.
Twelve Fruits of the Holy Ghost:
Charity,
Joy,
Peace,
Patience,
Benignity,
Goodness,
Mildness,
Long-suffering,
Faith,
Modesty,
Continency,
Chastity.
Six Sins Against the Holy Ghost:
Frivolous presumption of salvation,
Despair of salvation,
Resisting defined doctrine,
Envy of another's spiritual good,
Stubbornness in sin,
Final obstinacy in sin.
Four Sins Crying To Heaven For Vengeance:
Murder ( Genesis 4:10 ),
Sodomy ( Genesis 18:20 ),
Oppression of poor ( Exodus 2:23 ),
Defrauding laborers of wages ( James 5:4 ) .
Nine Ways of Sharing Guilt:
Advising another to sin,
Commanding one to sin,
Provoking another to sin,
Consenting to another's sin,
Showing one how to sin,
Praising another's sin,
Concealing, saying or doing nothing to prevent sin,
Taking part in, or enjoying results of another's sin,
Defending another's sin.
How To Baptize In a Time of Need:
Anyone person with the use of reason may baptize another in a time of need. Say,
"I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost" while pouring plain water on the forehead of the person who is being baptized.
Six Precepts of the Church:
To hear Mass on Sundays, and on Holy Days of Obligation,
To fast and abstain on the days appointed,
To confess one's sins at least once a year,
To receive the Holy Eucharist during the Easter season,
To contribute to the support of the Church,
Not to marry non Catholics, or persons who are related to us within the fourth degree of kindred, nor privately without witnesses, nor to solemnize marriage at forbidden times.
The Three Great Catholic Pope Saints:
Pope Saint Gregory the Great,
Pope Saint Leo the Great,
Pope Saint Nicholas the Great.
Three Theological Virtues:
Faith,
Hope,
Charity.
Four Cardinal Virtues:
Prudence,
Justice,
Fortitude,
Temperance.
The Eight Beatitudes ( Matthew 5 ):
Blessed are the poor in spirit; for theirs is the kingdom of Heaven,
Blessed are the meek; for they shall possess the land,
Blessed are they that mourn; for they shall he comforted,
Blessed are they that hunger and thirst after justice, for they shall be filled,
Blessed are the merciful: for they shall obtain mercy,
Blessed are the clean of heart; for they shall see God,
Blessed are the peacemakers; for they shall be called the children of God,
Blessed are they that suffer persecution for justice' sake; for theirs is the kingdom of Heaven.
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| Reception of Converts and Profession of Faith [1944 Roman Ritual] |
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Posted by: Stone - 04-24-2022, 06:22 AM - Forum: Church Doctrine & Teaching
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Reception of Converts and Profession of Faith
Roman Ritual, 1944, Supplement for North America
(According to the form approved by the Sacred Congregation of the Holy Office, July 20, 1859 and with the New Formula for the abjuration and profession of faith to be made by converts, approved by the Supreme Sacred Congregation of the Holy Office as given in the "Ecclesiastical Review," May, 1942)
In the case of a convert, careful inquiry should first of all be made concerning the validity of their former Baptism. If it be found that there is no Baptism or that the Baptism received was invaid, they must now be baptized unconditionally. If, however, after diligent inquiry reasonable doubt remains concerning the validity of their former Baptism, they are now to be baptized conditionally. If, thirdly, the former Baptism be judged to have been valid, only Abjuration or Profession of Faith should be required. In accordance, therefore, with their condition there are three methods of receiving converts:
I. If never baptized or if the previous Baptism was invalid -- The convert is unconditionally baptized, and neither Abjuration nor absolution follows, since the Sacrament of Regeneration washes away all.
II. If the previous Baptism was doubtful -- The convert is conditionally baptized, the following procedure being observed: 1. Abjuration or Profession of Faith and conditional absolution from censures. 2. Conditional Baptism. 3. Sacramental Confession with conditional absolution.
III. If the previous Baptism was valid -- 1. Abjuration or Profession of Faith. 2. Absolution from censures. 3. Supplying of Ceremonies of Baptism (see form for adults [or of children, according to more recent decrees]) if desired.
The priest vested in surplice and violet sits in front before the middle of the altar or, if the Blessed Sacrament is present, on the Epistle side. The convert kneels before him and with his right hand on the book of the Gospels (or the missal) reads the following: (If the convert cannot read the Priest reads it to him slowly and distinctly, so he may understand and repeat the words.)
PROFESSION OF FAITH
I, N.N., ______ years of age, born outside the Catholic Church, have held and believed errors contrary to her teaching. Now, enlightened by divine grace, I kneel before you, Reverend Father _____________, having before my eyes and touching with my hand the holy Gospels. And with firm faith I believe and profess each and all the articles contained in the Apostles' Creed, that is: I believe in God, the Father almighty, Creator of heaven and earth; and in Jesus Christ, His only Son, our Lord, Who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried; He descended into hell, the third day He arose again from the dead; He ascended into heaven, and sitteth at the right hand of God, the Father almighty, from thence He shall come to judge the living and the dead. I believe in the Holy Ghost; the holy Catholic Church; the communion of saints; the forgiveness of sins; the resurrection of the body, and life everlasting. Amen.
I admit and embrace most firmly the apostolic and ecclesiastical traditions and all the other constitutions and prescriptions of the Church.
I admit the Sacred Scriptures according to the sense which has been held and is held by Holy Mother Church, whose duty it is to judge the true sense and interpretation of the Sacred Scriptures, and I shall never accept or interpret them except according to the unanimous consent of the Fathers.
I profess that the sacraments of the New Law are, truly and precisely, seven in number, instituted for the salvation of mankind, though all are not necessary for each individual: Baptism, Confirmation, Holy Eucharist, Penance, Extreme Unction, Holy Orders, and Matrimony. I profess that all confer grace, and that of these Baptism, Confirmation, and Holy Orders cannot be repeated without sacrilege.
I also accept and admit the ritual of the Catholic Church in the solemn administration of all the above mentioned Sacraments.
I accept and hold, in each and every part, all that has been defined and declared by the Sacred Council of Trent concerning Original Sin and Justification. I profess that in the Holy Sacrament of the Eucharist is really, truly and substantially the Body and Blood together with the Soul and Divinity of our Lord Jesus Christ, and that there takes place what the Church calls transubstantiation, that is, the change of all the substance of the bread into the Body of Christ and of all the substance of wine into the Blood. I confess also that in receiving under either of these species one receives Jesus Christ, whole and entire.
I firmly hold that Purgatory exists and that the souls detained there can be helped by the prayers of the faithful. Likewise I hold that the saints, who reign with Jesus Christ, should be venerated and invoked, that they offer prayers to God for us and that their relics are to be venerated.
I firmly profess that the images of Jesus Christ and of the Mother of God, ever Virgin, as well as of all the saints, should be given due honor and veneration. I also affirm that Jesus Christ left to the Church the faculty to grant indulgences, and that their use is most salutary to the Christian people. I recognize the Holy, Roman, Catholic, and Apostolic Church as the mother and teacher of all the churches, and I promise and swear true obedience to the Roman Pontiff, successor of St. Peter, Prince of the Apostles and Vicar of Jesus Christ.
Besides I accept, without hesitation, and profess all that has been handed down, defined, and declared by the Sacred Canons and by the general Councils, especially by the Sacred Council of Trent and by the Vatican General Council, and in a special manner concerning the primacy and infallibility of the Roman Pontiff. At the same time I condemn and reprove all that the Church has condemned and reproved. This same Catholic Faith, outside of which nobody can be saved, I now freely profess and to which I truly adhere, the same I promise and swear to maintain and profess with the help of God, entire, inviolate and with firm constancy until the last breath of life; and I shall strive, as far as possible, that this same Faith shall be held, taught, and publicly professed by all who depend on me and by those of whom I shall have charge.
So help me God and these holy Gospels.
The convert remains kneeling, and the priest still seated says the Miserere (Psalm 50) or the De profundis (Psalm 129), adding Gloria Patri at the end.
The priest, standing, now says:
Kyrie eleison. Christe eleison. Kyrie eleison. Pater noster (secreto usque ad)
Lord, have mercy on us. Christ, have mercy on us. Lord have mercy on us. Our Father (inaudibly until)
V. Et ne nos inducas in tentationem.
V. And lead us not into temptation.
R. Sed libera nos a malo.
R. But deliver us from evil.
V. Salvum fac servum tuum (ancillam tuam.)
V. Preserve thy servant (handmaid).
R. Deus meus, sperantem in te.
R. Who trusts in thee, my God.
V. Domine, exaudi orationem meam.
V. O Lord, hear my prayer.
R. Et clamor meus ad te veniat.
R. And let my cry come unto thee.
V. Dominus vobiscum.
V. The Lord be with thee.
R. Et cum spiritu tuo.
R. And with thy spirit.
Oremus.
Let us pray.
DEUS, cui proprium est miserere semper et parcere; suscipe deprecationem nostram, ut hunc famulum tuum (hanc famulam tuam) quem (quam) excommunicationis catena constringit, miseratio tuae pietatis clementer absolvat. Per Dominum nostrum Jesum Christum Filium tuum: Qui tecum vivit et regnat in unitate Spiritus Sancti Deus, per omnia saecula saeculorum. Amen.
O God, Whose nature it is ever to show mercy and to spare, receive our petition, that this thy servant (handmaid) bound by the fetters of excommunication may by thy sweet forgiveness be pardoned. Through our Lord Jesus Christ, thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God, forever and ever. Amen.
The priest, seated, pronounces the absolution from excommunication as follows, inserting the word "forsan" ("perchance") if in doubt of its incurrence:
Auctoritate apostolica, qua fungor in hac parte, absolvo te a vinculo excommunicationis quam (forsan) incurristi, et restituo te sacrosanctis Ecclesiae sacramentis, communioni et unitati fidelium. In nomine Patris, et Filii, et Spiritus Sancti. Amen.
By the authority of the Holy See which I exercise here, I absolve thee from the bond of excommunication which (perchance) thou hast incurred, and I restore thee to the holy Sacraments of the Church, to the communion and unity of the faithful. In the name of the Father, and of the Son, and of the Holy Ghost. Amen.
Lastly, the priest imposes some salutary penance, such as prayers or a visit to a church.
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| Simple Refutations of "Benedict XVI is still the Pope" |
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Posted by: Stone - 04-23-2022, 06:27 AM - Forum: Sedevacantism
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The following posts found here show some very simple and straightforward explanations as to why Benedict cannot be considered the current reigning Pope. The posts are in the form of rebuttals.
Let us keep in mind that while the Conciliar popes have been seemingly never-ending sources of scandal, beginning with the 'hell on earth' unleashed by Pope Paul VI under whose pontificate nearly every Sacrament was changed, the Holy Mass was changed, etc., Archbishop Lefebvre, who arguably lived under the worst of these days, did not dare to assume the authority to declare Paul VI or JPII (with his profanations of Assisi I and II) not to be the popes. He humbly and wisely left that up to the Church to decide, which echoes what St. Francis de Sales said regarding a bad pope, "the Church must either deprive him or, as some say, declare him deprived, of his Apostolic See..."
Please too, keep in mind these words of Archbishop Lefebvre as you read the posts linked above:
Quote:The Liberalism of Paul VI, recognized by his friend, Cardinal Daniélou, is thus sufficient to explain the disasters of his pontificate. Pope Pius IX, in particular, spoke often of the Liberal Catholic, whom he considered a destroyer of the Church. The Liberal Catholic is a two-sided being, living in a world of continual self-contradiction. While he would like to remain Catholic, he is possessed by a thirst to appease the world. He affirms his faith weakly, fearing to appear too dogmatic, and as a result, his actions are similar to those of the enemies of the Catholic Faith.
Can a Pope be Liberal and remain Pope? The Church has always severely reprimanded Liberal Catholics, but she has not always excommunicated them. Here, too, we must continue in the spirit of the Church. We must refuse Liberalism from whatever source it comes because the Church has always condemned it. She has done so because it is contrary, in the social realm especially, to the Kingship of Our Lord.
Does not the exclusion of the cardinals of over eighty years of ages, and the secret meetings which preceded and prepared the last two Conclaves, render them invalid? Invalid: no, that is saying too much. Doubtful at the time: perhaps. But in any case, the subsequent unanimous acceptance of the election by the Cardinals and the Roman clergy suffices to validate it. That is the teaching of the theologians.
The visibility of the Church is too necessary to its existence for it to be possible that God would allow that visibility to disappear for decades. The reasoning of those who deny that we have a Pope puts the Church in an inextricable situation. Who will tell us who the future Pope is to be? How, as there are no Cardinals, is he to be chosen? This spirit is a schismatical one for at least the majority of those who attach themselves to certainly schismatical sects like Palmar de Troya, the Eglise Latine de Toulouse, and others.
Our Fraternity (the old SSPX) absolutely refuses to enter into such reasonings.
We wish to remain attached to Rome and to the Successor of Peter, while refusing his Liberalism through fidelity to his predecessors. We are not afraid to speak to him, respectfully but firmly, as did St. Paul with St. Peter.
And so, far from refusing to pray for the Pope, we redouble our prayers and supplications that the Holy Ghost will grant him light and strength in his affirmations and defense of the Faith.
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| Baptism of Desire and of Blood |
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Posted by: Stone - 04-23-2022, 06:12 AM - Forum: Church Doctrine & Teaching
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Baptism of Desire and of Blood
Taken from here.
From the teachings of the Popes, the Council of Trent, the 1917 Code of Canon Law,
the Roman Martyrology, Church Fathers, Doctors and Theologians of the Church
1. Council of Trent 1545-1563
Canons on the Sacraments in General: - (Canon 4):
"If anyone shall say that the sacraments of the New Law are not necessary for salvation, but are superfluous, and that although all are not necessary for every individual, without them or without the desire of them (sine eis aut eorum voto), through faith alone men obtain from God the grace of justification; let him be anathema."
Decree on Justification - (Session 6, Chapter 4):
"In these words a description of the justification of a sinner is given as being a translation from that state in which man is born a child of the first Adam to the state of grace and of the 'adoption of the Sons' (Rom. 8:15) of God through the second Adam, Jesus Christ, our Savior and this translation after the promulgation of the Gospel cannot be effected except through the laver of regeneration or a desire for it, (sine lavacro regenerationis aut eius voto) as it is written: "Unless a man be born again of water and the Holy Spirit, he cannot enter in the kingdom of God" (John 3:5).
2. St. Alphonsus Liguori 1691-1787
Moral Theology - (Bk. 6):
"But baptism of desire is perfect conversion to God by contrition or love of God above all things accompanied by an explicit or implicit desire for true Baptism of water, the place of which it takes as to the remission of guilt, but not as to the impression of the [baptismal] character or as to the removal of all debt of punishment. It is called 'of wind' ['flaminis'] because it takes place by the impulse of the Holy Ghost Who is called a wind ['flamen']. Now it is de fide that men are also saved by Baptism of desire, by virtue of the Canon 'Apostolicam De Presbytero Non Baptizato' and the Council of Trent, Session 6, Chapter 4, where it is said that no one can be saved 'without the laver of regeneration or the desire for it.'"
3. 1917 Code of Canon Law
On Ecclesiastical Burial - (Canon 1239. 2)
"Catechumens who, through no fault of their own, die without Baptism, are to be treated as baptized."
The Sacred Canons by Rev. John A. Abbo. St.T.L., J.C.D., and Rev. Jerome D. Hannan, A.M., LL.B., S.T.D., J.C.D.
Commentary on the Code:
"The reason for this rule is that they are justly supposed to have met death united to Christ through Baptism of Desire."
4. Pope Innocent III
Apostolicam:
To your inquiry we respond thus: We assert without hesitation (on the authority of the holy Fathers Augustine and Ambrose) that the priest whom you indicated (in your letter) had died without the water of baptism, because he persevered in the faith of Holy Mother the Church and in the confession of the name of Christ, was freed from original sin and attained the joy of the heavenly fatherland. Read (brother) in the eighth book of Augustine's City of God where among other things it is written, "Baptism is ministered invisibly to one whom not contempt of religion but death excludes." Read again the book also of the blessed Ambrose concerning the death of Valentinian where he says the same thing. Therefore, to questions concerning the dead, you should hold the opinions of the learned Fathers, and in your church you should join in prayers and you should have sacrifices offered to God for the priest mentioned. (Denzinger 388)
Debitum pastoralis officii, August 28, 1206:
You have, to be sure, intimated that a certain Jew, when at the point of death, since he lived only among Jews, immersed himself in water while saying: "I baptize myself in the name of the Father, and of the Son, and of the Holy Spirit. Amen."
We respond that, since there should be a distinction between the one baptizing and the one baptized, as is clearly gathered from the words of the Lord, when He says to the Apostles: "Go baptize all nations in the name etc." (cf. Matt. 28:19), the Jew mentioned must be baptized again by another, that it may be shown that he who is baptized is one person, and he who baptizes another... If, however, such a one had died immediately, he would have rushed off to his heavenly home without delay because of the faith of the sacrament, although not because of the sacrament of faith. (Denzinger 413)
5. Pope St. Pius V 1566-1572
Ex omnibus afflictionibus, October 1, 1567:
Condemned the following erroneous propositions of Michael du Bay:- Perfect and sincere charity, which is from a "pure heart and good conscience and a faith not feigned" (1 Tim. 1:5) can be in catechumens as well as in penitents without the remission of sins.
- That charity which is the fullness of the law is not always connected with the remission of sins.
- A catechumen lives justly and rightly and holily, and observes the commandments of God, and fulfills the law through charity, which is only received in the laver of Baptism, before the remission of sins has been obtained.
6. St. Ambrose
"I hear you express grief because he [Valentinian] did not receive the Sacrament of Baptism. Tell me, what else is there in us except the will and petition? But he had long desired to be initiated... and expressed his intention to be baptized... Surely, he received [it] because he asked [for it]."
7. St. Augustine
City of God
"I do not hesitate to place the Catholic catechumen, who is burning with the love of God, before the baptized heretic... The centurion Cornelius, before Baptism, was better than Simon [Magus], who had been baptized. For Cornelius, even before Baptism, was filled with the Holy Ghost, while Simon, after Baptism, was puffed up with an unclean spirit" (De Bapt. C. Donat., IV 21).
"Baptism is administered invisibly to one whom not contempt of religion but death excludes." (Denzinger 388)
8. St. Thomas Aquinas
Summa, Article 1, Part III, Q. 68:
"I answer that, the sacrament of Baptism may be wanting to someone in two ways. First, both in reality and in desire; as is the case with those who neither are baptized, nor wished to be baptized: which clearly indicates contempt of the sacrament, in regard to those who have the use of the free will. Consequently those to whom Baptism is wanting thus, cannot obtain salvation: since neither sacramentally nor mentally are they incorporated in Christ, through Whom alone can salvation be obtained.
"Secondly, the sacrament of Baptism may be wanting to anyone in reality but not in desire: for instance, when a man wishes to be baptized, but by some ill-chance he is forestalled by death before receiving Baptism. And such a man can obtain salvation without being actually baptized, on account of his desire for Baptism, which desire is the outcome of faith that worketh by charity, whereby God, Whose power is not yet tied to visible sacraments, sanctifies man inwardly. Hence Ambrose says of Valentinian, who died while yet a catechumen: 'I lost him whom I was to regenerate: but he did not lose the graces he prayed for.'"
9. St. Robert Bellarmine, Doctor of the Church 1542-1621
Liber II, Caput XXX:
"Boni Catehecumeni sunt de Ecclesia, interna unione tantum, non autem externa" (Good catechumens are of the Church, by internal union only, not however, by external union).
10. Pope Pius IX 1846-1878
Singulari Quadam, 1854:
174. "It must, of course, be held as a matter of faith that outside the apostolic Roman Church no one can be saved, that the Church is the only ark of salvation, and that whoever does not enter it will perish in the flood. On the other hand, it must likewise be held as certain that those who are affected by ignorance of the true religion, if it is invincible ignorance, are not subject to any guilt in this matter before the eyes of the Lord. Now, then, who could presume in himself an ability to set the boundaries of such ignorance, taking into consideration the natural differences of peoples, lands, native talents, and so many other factors? Only when we have been released from the bonds of this body and see God just as He is (see John 3:2) shall we really understand how close and beautiful a bond joins Divine mercy with Divine justice."
Quanto Conficiamur Moerore, 1863:
"...We all know that those who are afflicted with invincible ignorance with regard to our holy religion, if they carefully keep the precepts of the natural law that have been written by God in the hearts of men, if they are prepared to obey God, and if they lead a virtuous and dutiful life, can attain eternal life by the power of divine light and grace."
11. Pope Pius XII 1939-1958
Mystical Body of Christ, June 29, 1943:
"As you know, Venerable Brethren, from the very beginning of Our Pontificate We have committed to the protection and guidance of heaven those who do not belong to the visible organization of the Catholic Church, solemnly declaring that after the example of the Good Shepherd We desire nothing more ardently than that they may have life and have it more abundantly... For even though unsuspectingly they are related to the Mystical Body of the Redeemer in desire and resolution, they still remain deprived of so many precious gifts and helps from heaven, which one can only enjoy in the Catholic Church."
12. Fr. A. Tanquery
Dogmatic Brevior, ART.IV, Section I,II - 1945 (1024-1)
The Baptism of Desire. Contrition, or perfect charity, with at least an implicit desire for Baptism, supplies in adults the place of the baptism of water as respects the forgiveness of sins.
This is certain.
Explanation: a) An implicit desire for Baptism, that is, one that is included in a general purpose of keeping all the commandments of God is, as all agree, sufficient in one who is invincibly ignorant of the law of Baptism; likewise, according to the more common opinion, in one who knows the necessity of Baptism.
b) Perfect charity, with a desire for Baptism, forgives original sin and actual sins, and therefore infuses sanctifying grace; but it does not imprint the Baptismal character and does not of itself remit the whole temporal punishment due for sin; whence, when the opportunity offers, the obligation remains on one who was sanctified in this manner of receiving the Baptism of water.
13. Fr. Dominic Prummer, O.P.
Moral Theology, 1949:
· "Baptism of Desire which is a perfect act of charity that includes at least implicitly the desire of Baptism by water";
· "Baptism of Blood which signifies martyrdom endured for Christ prior to the reception of Baptism by water";
· "Regarding the effects of Baptism of Blood and Baptism of Desire... both cause sanctifying grace. ...Baptism of Blood usually remits all venial and temporal punishment..."
14. Fr. Francis O'Connell
Outlines of Moral Theology - 1953:
"Baptism of Desire ... is an act of divine charity or perfect contrition..."
"These means (i.e. Baptism of Blood & Desire) presuppose in the recipient at least the implicit will to receive the sacrament."
"...Even if an infant can gain the benefit of the Baptism of Blood if he is put to death by a person actuated by hatred for the Christian faith..."
15. Mgr. J. H. Hervé
Manuale Theologiae Dogmaticae (Vol. III: chap. IV) - 1931
II. On those for whom Baptism of water can be supplied:
"The various baptisms: from the Council of Trent itself and from the things stated, it stands firm that Baptism is necessary, yet in fact or in desire; therefore in an extraordinary case it can be supplied. Further, according to the Catholic doctrine, there are two things by which the sacrament of Baptism can be supplied, namely an act of perfect charity with the desire of Baptism and the death as martyr. Since these two are a compensation for Baptism of water, they themselves are called Baptism, too, in order that they may be comprehended with it under one as it were generic name; so the act of love with desire for Baptism is called Baptismus flaminis (Baptism of the Spirit) and the martyrium (Baptism of Blood)."
16. Fr. H. Noldin, S.J. - Fr. A. Schmit, S.J.
Summa theologiae moralis (Vol. III de Sacramentis); Bk 2 Quaestio prima - 1929:
"Baptism of spirit (flaminis) is perfect charity or contrition, in which the desire in fact to receive the sacrament of Baptism is included; perfect charity and perfect contrition however have the power to confer sanctifying grace."
17. Fr. Arthur Vermeersch, S.J.
Theologiae moralis (Vol. III, Tractatus II) - 1948:
"The Baptism of spirit (flaminis) is an act of perfect charity or contrition, in so far as it contains at least a tacit desire of the Sacrament. Therefore it can be had only in adults. It does not imprint a character; ...but it takes away all mortal sin together with the sentence of eternal penalty, according to: 'He who loves me, is loved by my Father.' (John 14:21)"
18. Fr. Ludovico Billot, S.J.
De Ecclesiae Sacramentis (Vol. I); Quaestio LXVI; Thesis XXIV - 1931:
"Baptism of spirit (flaminis), which is also called of repentance or of desire is nothing else than an act of charity or perfect contrition includeing a desire of the Sacrament, according to what has been said above, namely that, the heart of everyone is moved by the Holy Ghost to believe, and to love God, and to be sorry for his sins."
19. Fr. Eduardus Genicot, S.J.
Theologiae Moralis Institutiones (Vol II); Tractatus XII - 1902:
"Baptism of the Spirit (flaminis) consists in an act of perfect charity or contrition, with which there is always an infusion of sanctifying grace connected... Both are called 'of desire' (in voto)...; perfect charity, because it has always connected the desire, at least the implicit one of receiving this sacrament, absolutely necessary for salvation."
20. Fr. Aloysia Sabetti, S.J. Fr. Timotheo Barrett, S.J.
Compendium Theologiae Moralis; Tractatus XII De Baptismo (Chap. 1) - 1926:
"Baptism, the gate and foundation of the Sacraments in fact or at least in desire, is necessary for all unto salvation...
From the Baptism of water, which is called of river (Baptismus fluminis), is from Baptism of the Spirit (Baptismus flaminis) and Baptism of Blood, by which Baptism properly speaking can be supplied, if this be impossible. The first one is a full conversion to God through perfect contrition or charity, in so far as it contains an either explicit or at least implicit will to receive Baptism of water ... Baptism of Spirit (flaminis) and Baptism of Blood are called Baptism of desire (in voto).
21. Roman Martyrology
January 23: At Rome, St. Emerentiana, Virgin and Martyr, who was stoned by the heathen while still a catechumen, when she was praying at the tomb of St. Agnes, whose foster-sister she was.
April 12: At Braga, in Portugal, St. Victor, Martyr, who, while still yet a catechumen, refused to worship an idol, and confessed Christ Jesus with great constancy, and so after many torments, he merited to be baptized in his own blood, his head being cut off.
August 25: At Arles in France, another Blessed Genesius, who undertook the office copyist, when he refused to transcribe the impious edicts whereby the Christians were ordered to be punished and, casting away his registers, in public he proclaimed himself a Christian, was arrested and beheaded and received the glory of martyrdom, being baptized in his own blood.
Catechisms that teach Baptism of Desire
1. A Catechism for Inquirers by Rev. Joseph I. Malloy, C.S.P.
Reference page 28.
New York: Paulist Press, 1927.
Permissu Superiorum: Joseph McSorely, C.S.P., Superior General.
Nihil Obstat: Arthur J. Scalan, S.T.D., Censor Librorum.
Imprimatur: Patrick Cardinal Hayes, Archbishop of New York.
2. A Catholic Catechism for the Parochial Schools and Sunday Schools of the United States. By Rev. James Groenings, S.J., translated by the Very Rev. James Rockliff, S.J.
Reference page 101.
New York, Cincinnati, Chicago: Benziger Brothers, 1900.
With the Approbation of the Most Rev. Archbishop of New York and of Religious Superiors.
Nihil Obstat: Theodore Van Rossum, S.J., Censor Deputatus.
Imprimatur: Michael Augustine, Archbishop of New York.
3. A Complete Catechism of the Catholic Religion. Translated from the German of Rev. Joseph Deharbe, S.J., by the Rev. John Fander. Preceded by A Short History of Revealed Religion, from the Creation to the Present Time. 6th American Edition. Edited by the Rev. James J. Fox, D.D. and the Rev. Thomas McMillan, C.S.P.
Reference page 257.
New York: Schwartz, Kirwin & Fauss, 1912.
Nihil Obstat: Very Rev. Edmund T. Shanahan, D.D., Censor Deputatus.
Imprimatur: John M. Farley, Archbishop of New York.
4. A Catechism Moral and Controversial, Proper for such as are already advanced to some Knowledge of Christian Doctrine by Thomas Miles Burke, O.P.
Reference page 87.
Permissu Superiorum.
Lisbon, 1752.
5. A Catechism of Catholic Doctrine.
Reference page 80.
Dublin, 1951.
Approved by the Archbishops and Bishops of Ireland.
Imprimatur: Joannes Carolus, Archiepiscopus Dublinensis, Hiberniae Primas.
6. A Catechism of Christian Doctrine Prescribed for Use in the Diocese of Victoria, 2nd Ed.
Reference page 36.
Imprimatur: Alexander MacDonald, Bishop of Victoria.
From the Preface:
The writer is indebted to the Archbishop of Toronto for much, if not all, of what is best in this book. It has been already done into Spanish, and is used in South America.
Toronto: Madigan & Moylan, 1920.
7. A Dogmatic Catechism. From the Italian of Frassinetti. Revised and Edited by the Oblate Fathers of St. Charles.
Reference page 188.
London: R. Washbourne, 1872.
Recommended by Henry Edward, Archbishop of Westminster.
8. An Advanced Catechism of Catholic Faith and Practice, Based Upon the Third Plenary Council Catechism, for Use in the Higher Grades of Catholic Schools. Complied by Rev. Thomas J. O’Brien, Inspector of Parochial Schools in the Diocese of Brooklyn.
Reference page 82.
Akron: D. H. McBride & Company, 1901.
Nihil Obstat: Rev. M. G. Flannery, Censor Librorum
Imprimatur: Ign. F. Horstmann, Bishop of Cleveland.
9. An Explanation of the Baltimore Catechism of Christian Doctrine: For the Use of Sunday-School Teachers and Advanced Classes. By the Rev. Thomas L. Kinkead.
Reference page 164.
New York, Cincinnati, Chicago: Benziger Brothers, 1891.
Received approbations from:
His Eminence Cardinal Gibbons.
Most Rev. M. A. Corrigan, D.D., Archbishop of New York.
Most Rev. William Henry Elder, D.D., Archbishop of Cincinnati.
Most Rev. Thomas L. Grace, D.D., Archbishop of Siunia.
Most Rev. P.J. Ryan, D.D., Archbishop of Philadelphia.
Most Rev. William J. Walsh, D.D., Archbishop OP Dublin, Primate of Ireland.
Right Rev. D. M. Bradley. D.D., Bishop of Manchester.
Right Rev. Thomas F. Brennan, D.D., Bishop of Dallas.
Right Rev. M. F. Burke, D.D., Bishop of Cheyenne.
Right Rev. L. De Goesbriand, D.D., Bishop of Burlington.
Right Rev. John Foley, D.D., Bishop of Detroit.
Right Rev. H. Gabriels, D.D., Bishop-elect of Ogdensburg.
Right Rev. N. A. Gallagher, D.D., Bishop of Galveston.
Right Rev. Leo Haid, O.S.B., D.D., Vicar Apostolic of North Carolina.
Right Rev. John J. Hennessy, D.D., Bishop of Wichita.
Right Rev. Junger, D.D., Bishop of Nesqually.
Right Rev. John J. Keane, D.D., Rector of the Catholic University, Washington.
Right Rev. W. G. McCloskey, D.D., Bishop of Louisville.
Right Rev. James Mcgolrick, D.D., Bishop of Duluth.
Right Rev. Camillus P. Maes, D.D., Bishop of Covington.
Right Rev. C. E. McDonnell, D.D., Bishop-elect of Brooklyn.
Right Rev. P. Manogue, D.D., Bishop of Sacramento.
Right Rev. Tobias Mullen, D.D., Bishop of Eric.
Right Rev. H. P. Northrop, D.D., Bishop of Charleston.
Right Rev. Henry Joseph Richter. D.D., Bishop of Grand Rapids.
Right Rev. S. V. Ryan, D.D., Bishop of Buffalo.
Right Rev. L. Scanlan, D.D., Bishop of Salt Lake.
10. Anecdotes and Examples Illustrating the Catholic Catechism. Selected and Arranged by Rev. Francis Spirago, Professor of Theology. Supplemented, Adapted to the Baltimore Catechism, and Edited by Rev. James J. Baxter, D.D.
Reference page 166.
New York, Cincinnati, Chicago: Benziger Brothers, 1904.
Nihil Obstat: Remigius Lafort, S.T.L., Censor Librorum.
Imprimatur: John M. Farley, D.D., Archbishop of New York.
11. Biblical Treasury of the Catechism, 3rd Ed. Complied and Arranged by Rev. Thomas E. Cox.
Reference page 182.
New York: William H. Young & Company, 1900.
Nihil Obstat: T. L. Spalding.
Imprimatur: Patrick A. Feehan, D.D., Archbishop of Chicago.
12. Catechism Made Easy, Being a Familiar Explanation of the Catechism of Christian Doctrine, Vol III. by Rev. Henry Gibson, Late Catholic Chaplain to the Kirkdale Gaoland Kirkdale Industrial Schools.
Reference pages 15 and 38.
London: R Washbourne, 1877.
Nihil Obstat: Carolus Canonicus Teebay.
Imprimatur: Bernardus, Episcupus Liverpolitanus.
13. Catechism: Doctrinal, Moral, Historical, and Liturgical with Answers to the Objections Drawn from the Sciences Against Religion, Vol. III., 8th Ed. by the Rev. Patrick Power.
Reference page 177.
London: Burns and Oates, 1905.
With Episcopal Approbation.
14. Catechism of the Diocese of Paris. Translated from the French by M. J. Piercy.
Reference page 221.
London: Richardson and Son, 1850.
Approbations:
Haying carefully perused the following Translation of an excellent and copious Catechism, published by order of the late saintly Archbishop of Paris, we hesitate not to recommend the same to the English reader, as an elaborate and complete exposition of Catholic doctrine and practice; suitable, from its peculiar plan, as well for the elementary instruction of young persons, as for the edification and benefit of those of riper age.
William, Bishop of Ariopolis, Vicar Apostolic of the Eastern District.
George, Bishop of Tloa, Vicar Apostolic of the Lancashire District.
Bishop Eton.
William, Bishop of Samosata.
Robert Hogarth, G.V.—Y. D.
15. Catechism of the ''Summa Theologica" of Saint Thomas Aquinas for the Use of the Faithful. By R. P. Thomas Pègues, O.P., Master in Theology. Adapted from the French and done into English by Aelred Whitacre, O.P.
Reference page 249.
London: Burns Oates and Washbourne Limited, 1922.
Received the approbation of Pope Benedict XV.
16. The Catechumen: An Aid to the Intelligent Knowledge of the Catechism. By J. G. Wenham, Canon of Southwark, and Diocesan Inspector of Schools.
Reference page 293.
London: Burns and Oates, 1888.
Nihil Obstat: Thomas Can. Lalor, Censor Deputatus.
17. The Catechism Explained: An Exhaustive Exposition of the Christian Religion, With Special Reference to the Present State of Society and the Spirit of the Age. A Practical Manual for the Use of the Preacher, the Catechist, the Teacher, and the Family. Eighth Edition. From the Original of Rev. Francis Spirago, Professor of Theology. Edited by Rev. Richard F. Clarke, S.J.
Reference page 580.
New York, Cincinnati, Chicago: Benziger Brothers, 1899.
18. The Catechism, or, Christian Doctrine, by Way of Question and Answer, Drawn Chiefly from the Express Word of God, and Other Pure Sources. 3rd Ed. by the Rev. Andrew Donlevy, LL.D.
Reference page 229.
Dublin: James Duffy, 1848.
Approbations:
I do hereby testify to have attentively read and examined the Irish and English Catechism, compiled by M. Andrew Donlevy, Director of the Irish Community at Paris, which, in all points, is very conformable to both Scripture and Tradition, and very useful to all those who are charged with the instruction of the Faithful in the kingdom of Ireland, as clearly containing the Articles of Faith and Purity of Christian Morality. At Paris, the eighteenth of April, 1741.
Michael O’Gara, Archbishop of Tuam.
Similar Approbations were given at the same time by—
James Gallagher, Bishop of Kildare.
Patrick Macdonogh, Bishop of Killaloe.
F. B. Kelly, O.S.F., Doctor of Sorbonne.
Patrick Corr, Doctor of Sorbonne and Provisor of the Irish College.
Mathew Mackenna, Doctor of Sorbonne and Provisor of the Irish College.
Richard Hennessy, Licentiate of Sorbonne.
F. J. Duany, O.E.S.A., Doctor of Sorbonne.
Francis Devereux, Principal of the Irish College.
19. The Catechism of Rodez Explained in Form of Sermons: A Work Equally Useful to the Clergy, Religious Communities, and Faithful. By the Abbe Luche.
Reference page 395.
St. Louis: B. Herder, 1898.
Recommended by Rt. Rev. Ign. F. Horstmann, D.D., Bishop of Cleveland.
Received the approbation of Louis-August, Bishop of Rodez.
20. The Catechism in Examples by the Rev. D. Chisholm, Vol. IV. 3rd Ed.
Reference page 59.
London: Burns Oates & Washbourne LTD., 1918.
Nihil Obstat: Franciscus M. Wyndham, Censor Deputatus.
Imprimatur: Gulielmus, Episcopus Arindelensis, Vicarius Generalis.
From the preface to the Second Edition:
The unprecedented success which attended the publication of the First Edition of " The Catechism in Examples," and the demand which is now being constantly made for the book, has induced the author to undertake the publication of an entirely new edition, in which, while adhering to the original plan, he has not only thoroughly revised, but also considerably developed, the contents of the work.
The book in its first form found its way literally into every part of the world, and demands for a reissue have recently reached the author from almost every country in the Continent of Europe, as well as from America, Australia, Africa, North and South; Ireland especially has been most zealous in its propagation in the past, and in present demands for its reappearance.
His late Holiness, Leo XIII., not only gave the book his special approbation and blessing, when brought to his notice by two Archbishops, but asked the author to furnish a copy of it for the Papal Library (see Tablet, February 25, 1888, p. 300). Many members of the Hierarchy have also given it their approbation and commendation, and the teaching Orders of the Church, as well as the clergy in charge of schools, have distributed it in profusion among the prizes they gave to the children under their care; and in many a Catholic home it is the favourite book for pious reading in the family.
21. The Catechism of the Ecclesiastical Provinces of Quebec, Montreal, Ottawa.
Reference page 30.
Quebec: Printing Establishment of A. Cote & Co., 1888.
Approved by the Archbishops and Bishops of those Provinces and Published at Their Order.
Imprimatur: E. A. Card. Taschereau, Archpus Quebecen.
22. The Catechism of Saint Pius X.
Reference page 52.
Approved of by Pope St. Pius X.
23. Teacher’s Handbook to the Catechism: A Practical Explanation of Catholic Doctrine for School and Pulpit. With Special Regard and Minute Directions for the Catechizing of Children, Vol. III. by the Rev. A. Urban.
Reference page 35.
New York: Joseph H. Wagner, 1904.
Nihil Obstat: Remigius Lafort, S.T.L., Censor Librorum
Imprimatur: Joannes M. Farley, D.D., Archiepiscopus.
24. The Douay Catechism of 1649: An Abridgment of the Christian Doctrine. With Proofs of Scripture on Points Controverted by Way of Question and Answer. By Henry Tuberville, D.D.
Reference page 80.
New York: John P. Kennedy, 1833.
Approved and Recommended for His Diocese, by the Right Rev. Benedict, Bishop of Boston.
25. The Poor Man's Catechism; or, the Christian Doctrine Explained with Short Admonitions. By John Mannock, O.S.B.
Reference page 156.
Dublin: Richard Coyne, 1825.
26. The Real Principles of Catholics; Or, a Catechism by Way of General Instruction Explaining the Principle Points of the Doctrine & Ceremonies of the Catholic Church, 4th Ed. by the Right Rev. Dr. Hornihold, titular Bishop of Phiomelia and Vicar Apostolic of the Midland District, England.
Reference page 211.
Dublin: Richard Coyne, 1821.
Approbations:
The following Approbations will it is trusted appear decisive as to the Merits of this Work.
We approve highly of Doctor Hornihold’s book, “The Real Principles of Catholics, &c.” and we recommend it highly for perusal to Roman Catholics of this Archdiocese.
Thomas Troy, D.D. &c.
Daniel Murray, D.D.
M. H. Hamill, D.D.
27. A Full Course of Instructions for the Use of Catechists; Being An Explanation of the Catechism Entitled "An Abridgment Of Christian Doctrine." By the Rev. John Perry.
Reference page 271.
New York: D. & J. Sadlier & Co., 1860.
Approbations:
Approbation of the Most Rev. John Hughes, D.D., Archbishop of New York:
The publication of “Perry's Instructions on the Catechism,” by Messrs. Sadlier & Co., has my entire approval.
Recommendation of the Right Rev. Bishop Bayley, Bishop of Newark:
I am glad to hear that you intend to republish "Perry's Instructions on the Catechism." It is an excellent little book. As a manual for catechists, or as a book of instruction, developing and explaining the Catechism, it is the best work of the sort I am acquainted with.
Approbation of the English Edition by the Right Rev, Dr. Wareing Bishop of Ariopolis, Vicar Apostolic of the Eastern District:
Having attentively perused the work of the Rev. John Perry…I have great pleasure in recommending the same, as an orthodox and useful exposition of Catholic doctrine, and well calculated to assist as well those who seek for instruction as those who are employed in giving catechetical discourses.
28. Dogmatic and Scriptural Foundation for Catechists: Notes on Baltimore Catechism No. 3 by Rev. Francis J. Connell, C.SS.R., S.T.D., LL.D, L.H.D.
Reference page 48.
New Jersey: Confraternity Publications, 1955.
Imprimi Potest: Very Rev. James Connolly, C.SS.R., Provincial of the Baltimore Province of the Congregation of the Most Holy Redeemer.
Nihil Obstat: Bede Babo, O.S.B., Censor librorum.
Imprimatur: James A. Mcnulty, Bishop of Paterson.
29. The Baltimore Catechism No. 3 Prepared and Enjoined by Order of the Third Plenary Council of Baltimore (In Accordance with the New Canon Law).
Reference page 53.
New York, Boston, Cincinnati, Chicago, San Francisco: Benziger Brothers, 1885.
Approbation from James Gibbons, Archbishop of Baltimore, Apostolic Delegate:
The Catechism ordered by the Third Plenary Council of Baltimore, having been diligently compiled and examined, is hereby approved.
Imprimatur: John Cardinal McCloskey, Archbishop of New York.
Nihil Obstat: Rev. Remigius Lafort, S.T.L., Censor Librorum.
Imprimatur: Michael Augustine, Archbishop of New York.
Nihil Obstat: Arthur J. Scanlan, S.T.D., Censor Librorum.
Imprimatur: Patrick J. Hayes, D.D., Archbishop of New York.
30. The Catechism of the Council of Trent.
Reference page 159.
Ordered by the Council of Trent
Edited by St. Charles Borromeo and approved of by St. Pope Pius V.
Approbations for the Catechism of the Council of Trent taken from the book, A Parochial Course of Doctrinal Instructions for All Sundays and Holydays of the Year Based on the Teachings of the Catechism of the Council of Trent and Harmonized with the Gospels and Epistles of the Sundays and Feasts, Vol I. Prepared and Arranged by the Rev. Charles J. Callan, O.P., and the Rev. John A. McHugh, O.P. Professors in the Theological Faculty of Maryknoll Seminary, Ossining N. Y. With an Introduction by the Most Rev. Patrick Hayes, D.D., Archbishop of New York:
In April, 1545, only a few months after the opening of the Council of Trent, it was decided by the Bishops and theologians of that illustrious assembly that an official book should be prepared for the guidance of pastors and all those charged with preaching and with the instruction of the faithful. It was plain that an explanation of the truths of revelation was always necessary; but at that time, more than ever in preceding ages, it seemed imperative that the faithful should be thoroughly instructed in all the doctrines of faith, because the so-called Reformers had their false teachers and false prophets everywhere abroad, spreading their pernicious errors and endeavoring by all means in their power to turn souls from the way of truth. The need of a complete, popular, and authoritative manual was further heightened by the lack in many of the pre-Reformation clergy of a systematic knowledge and method of explaining the truths of faith, and a consequent neglect of instruction and lack of religious knowledge on the part of the faithful.
For some years the Council was occupied with other matters which demanded more immediate attention; but in February, 1562, after having defined and re-approved all the leading doctrines and teachings of the Church, the Fathers of the Council resolved that an official Catechism should be written which would treat, in a manner suited for parochial use, all those truths of Christian doctrine with which the faithful ought to be familiar, and upon which they are supposed to be instructed in particular on all Sundays and Feasts of obligation. Furthermore, it was the wish of the Fathers and authors of this great work, and of the Sovereign Pontiffs and Councils that subsequently approved it, that its contents should be so treated as to harmonize with the Gospels and Epistles of the Sundays and Feasts throughout the year. Thus the faithful, while being kept ever in touch with the person and life-giving words of Christ, would at the same time be constantly and thoroughly instructed in all the principal doctrines of that revelation which the Saviour has given to the world for man's salvation.
After several years of careful labor and numerous revisions, on the part of many Bishops and eminent theologians, the Catechism was brought to completion and issued for the use of parish priests by command of Pope Pius V, toward the end of the year 1566. Translations into the vernacular of every nation were ordered by the Council. No such complete and practical summary of Christian doctrine had appeared since the days of the Apostles. Bishops at once recommended it everywhere and urged their priests so constantly to use and study it for their preaching that its whole contents would at length be committed to memory. It was repeatedly recommended by Pope St. Pius V., and in five Councils held at Milan under St. Charles Borromeo it received the highest praise and commendation. Similar eulogy and commendation were given it by Gregory XIII, the successor of Pius V, by Clement XIII, and in our own times by Leo XIII and Pius X. In short, from the time of its publication down to the present time many Pontiffs and Bishops, and a great number of provincial and diocesan synods in various countries, have vied with one another in celebrating the praises of the Catechism of Trent, and in commanding its use. A few of many testimonies may be useful here.
Speaking of the Catechism, Cardinal Valerius, the friend of St. Charles Borromeo, wrote: “This work contains all that is needful for the instruction of the faithful; and its matter is given with such order, clearness, and majesty that through it we seem to hear the Church herself, taught by the Holy Ghost, speaking to us. ... It was composed by order of the Fathers of Trent through the inspiration of the Holy Ghost, and was edited by order of the Vicar of Christ.”
In an Encyclical Letter to the Bishops and clergy of France, of Sept. 8, 1889, Pope Leo XIII recommended two books which all Seminarians should possess, and constantly read and study, namely, the Summa of St. Thomas and the Roman Catechism. Regarding the latter he said: “This work is remarkable at once for the richness and exactness of its doctrine, and for the elegance of its style; it is a precious summary of all theology, both dogmatic and moral. He who understands it well, will have always at his service those aids by which a priest is enabled to preach with fruit, to acquit himself worthily of the important ministry of the confessional and of the direction of souls, and will be in a position to refute the objections of unbelievers.”
Salmanticenses, the great Carmelite commentators on St. Thomas, paid the following high tribute to the Catechism: “The authority of this Catechism has always been of the greatest in the Church, because it was composed by the command of the Council of Trent, because its authors were men of highest learning, and because it was approved after the severest scrutiny by popes Pius V and Gregory XIII, and has been recommended in nearly all the Councils that have been held since the Council of Trent.”
Antonio Possevinus, an illustrious Jesuit, and the professor of St. Francis de Sales, said: “The Catechism of the Council of Trent was inspired by the Holy Ghost.”
In his immortal Apologia Cardinal Newman writes: “The Catechism of the Council of Trent was drawn up for the express purpose of providing preachers with subjects for their sermons; and, as my whole work has been a defence of myself, I may here say that I rarely preach a sermon but I go to this beautiful and complete Catechism to get both my matter and my doctrine.”
“Its merits,” says Dr. Donovan, who first translated the Catechism into English, “have been recognized by the universal Church. The first rank which has been awarded the ‘Imitation’ among spiritual books, has been unanimously given to the Roman Catechism as a compendium of Catholic theology. It was the result of the aggregate labors of the most distinguished of the Fathers of Trent, . . . and is therefore stamped with the impress of superior worth.”
Dr. John Hagan, Vice-Rector of the Irish College in Rome, says: “The Roman Catechism is a work of exceptional authority. At the very least it has the same authority as a dogmatic Encyclical, it is an authoritative exposition of Catholic doctrine given forth, and guaranteed to be orthodox by the Catholic Church and her supreme head on earth. The compilation of it was the work of various individuals; but the result of their combined labors was accepted by the Church as a precious abridgment of dogmatic and moral theology. Official documents have occasionally been issued by Popes to explain certain points of Catholic teaching to individuals, or to local Christian communities; whereas the Roman Catechism comprises practically the whole body of Christian doctrine, and is addressed to the whole Church. Its teaching is not infallible; but it holds a place between approved catechisms and what is de fide.”
31. Divine Grace: A Series of Instructions Arranged According to the Baltimore Catechism: An Aid to Teachers and Preachers. Edited by Rev. Edmund J. Wirth, Ph.D., D.D., Professor at St. Bernard's Seminary, Rochester, N.Y.
Reference page 91.
New York, Cincinnati, Chicago: Benziger Brothers, 1903.
Nihil Obstat: Remigius Lafort, Censor Librorum.
Imprimatur: JNO. M. Farley, Archbishop of New York.
32. Familiar Explanation of Christian Doctrine, Adapted for the Family and More Advanced Students in Catholic Schools and Colleges, No. III. By Fr. Michael Müller, C.S.S.R.
Reference page 295.
New York: Catholic Publication Society, 1875.
Approbations:
Nihil Obstat: Joseph Helmpraecht, C.SS.R.
Imprimatur: J. Roosevelt Bayley, Archiep. Baltimorensis.
33. Instructions on the Doctrines, Duties, and Resources of the Catholic Religion. Translated from La Doctrine Chrétienne par Lhomond. 2nd American, from the 8th English Ed. by the Rev. James Appleton.
Reference page 217.
Philadelphia: Michael Kelly, 1841.
Approbations:
We approve of the republication of the “Instructions on the Doctrines, Duties, and Resources, of the Catholic Religion, translated from the French of Lhomond, by the Rev. James Appleton.” Given under our hand, at Philadelphia, this 3rd day of May, 1841.
Francis Patrick Kenrick, Bp. Arath and Coadj. of Bp. of Philadelphia.
34. Works of the Right Rev. Bishop Hay of Edinburgh in Five Volumes, Vol. V: The Pious Christian. A new edition edited under the supervision of the Right Rev. Bishop Strain.
Reference page 87.
Edinburgh: William Blackwood and Sons, 1871.
Please remember Edmund in your prayers for his contribution.
35. The Converts Catechism of Christian Doctrine by Rev. Peter Geiermann, C.SS.R.
Reference page 70.
B. Herder Book Co., 1930.
Approbations:
Imprimi Potest: Francis F. Fagan, C.SS.R., Provincial.
Nihil Obstat: M. J. Bresnahan, Censor Librorum.
Imprimatur: Joannes J. Glennon, S.T.D., Archiepiscopus.
36. A Catechisme; Or, Christian Doctrine by Lawrence Vaux, B.D., Canon Regular and Sub-prior of St. Martin's Monastery, Louvain, Sometime Warden of the Collegiate Church, Manchester. Reprinted from an Edition of 1583.
Reference page 53. Manchester: Charles E. Simms, 1885.
37. Doctrinal and Scriptural Catechism; Or, Instructions on the Principal Truths of the Christian Religion. By Rev. P. Collot, Doctor of the Sorbonne. Translated from the French by Mrs. J. Sadlier.
Reference page 154.
New York: D. & J. Sadlier & Co., 1862.
With the approbation of the Most Rev. John Hughes, D.D., Archbishop of New York.
38. The Catholic Christian Instructed in the Sacraments, Sacrifice, Ceremonies, and Observances of the Church, by Way of Question and Answer. By the Rt. Rev. Dr. Challoner.
Reference page 33.
Baltimore: John Murphy & Co, 1852.
39. Historical Catechism; Containing a Summary of Sacred History and Christian Doctrine. By Monsieur Fleury, Abbot of Loc-Deiu, late Sub-preceptor to the King of Spain, the Duke of Burgundy, and the Duke of Berry, 5th Ed.
Reference page 210.
Dublin: Richard Coyne, 1834.
40. The Catechism of the Christian Religion; Being, with Some Small Changes, a Compendium of the Catechism of Montpellier, in which, by the Light of Scripture and Tradition, are Explained the History, Dogmas, Morality, Sacraments, Prayers, Ceremonies and Usages of the Church of Christ. By Rev. Stephen Keenan.
Reference page 287.
Boston: Patrick Donohoe, 1852.
Published with the approval of the Rt. Rev. John B. Fitzgerald, Bishop of Boston.
41. Catechism of Perseverance: An Historical, Doctrinal, Moral and Liturgical Exposition of the Catholic Religion, translated from the French of Abbé Gaume by the Rev. F. B. Jamison. Fiftieth edition, revised and enlarged.
Reference page 209.
Boston: Thomas B. Noonan & Co, 1850.
Approbations:
Published with the approbation of the Most Rev. Archbishop of Baltimore.
We cheerfully recommend to the patronage of the Catholic community the Catechism of Perseverance, translated from the “Petit Catechisme de Perseverance” of the Abbe Gaume, as a work well calculated to impart solid historical, liturgical, moral, and doctrinal instruction in an agreeable format, and being particularly well suited for the purpose of higher religious instruction in Catholic schools and academies.
Martin J., Bishop of Louisville.
Michael, Bishop of Mobile.
Anthony, Bishop of New Orleans.
John, Bishop of Galveston.
42. A Manual of the Catholic Religion for Catechists, Teachers and Self-Instruction, 6th Ed. By the Rev. F. X. Weninger, D.D., S.J.
Reference page 248.
Cincinnati: John P. Walsh, 1867.
Approbations:
I have read and examined the “Manual of the Catholic Doctrine,” by Rev. F. X. Weninger, S.J., with a great deal of pleasure and delight. I know of no work more clear and explicit, or that better meets the exigencies of the times than this; hence, I would exceedingly like to see it translated into English, and freely circulated within the diocese.
John Henry Luers, Bishop of Fort Wayne.
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| "Pandemic Treaty" Will Hand WHO Keys To Global Government |
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Posted by: Stone - 04-23-2022, 05:56 AM - Forum: Socialism & Communism
- Replies (2)
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"Pandemic Treaty" Will Hand WHO Keys To Global Government
![[Image: adobe-stock-global-government-2000x900.j...k=FgRNhMYD]](https://assets.zerohedge.com/s3fs-public/styles/inline_image_mobile/public/inline-images/adobe-stock-global-government-2000x900.jpeg?itok=FgRNhMYD)
ZH | APR 22, 2022 - 09:00 PM
Authored by Kit Knightly via Off-Guardian.org,
The first public hearings on the proposed “Pandemic Treaty” are closed, with the next round due to start in mid-June.
We’ve been trying to keep this issue on our front page, entirely because the mainstream is so keen to ignore it and keep churning out partisan war porn and propaganda.
When we – and others – linked to the public submissions page, there was such a response that the WHO’s website actually briefly crashed, or they pretended it crashed so people would stop sending them letters.
Either way, it’s a win. Hopefully one we can replicate in the summer.
Until then, the signs are that what scant press coverage there is, mostly across the metaphorical back-pages of the internet, will be focused on making the treaty “strong enough” and ensuring national governments can be “held accountable”.
An article in the UK’s Telegraph from April 12th headlines:
Quote:Real risk a pandemic treaty could be ‘too watered down’ to stop new outbreaks
It focuses on a report from the Panel for a Global Public Health Convention (GPHC), and quotes one of the report’s authors Dame Barbara Stocking:
Quote:Our biggest fear […] is it’s too easy to think that accountability doesn’t matter. To have a treaty that does not have compliance in it, well frankly then there’s no point in having a treaty,”
The GPHC report goes on to say that the current International Health Regulations are “too weak”, and calls for the creation of a new “independent” international body to “assess government preparedness” and “publicly rebuke or praise countries, depending on their compliance with a set of agreed requirements”.
Another article, published by the London School of Economics and co-written by members of the German Alliance on Climate Change and Health (KLUG), also pushes the idea of “accountability” and “compliance” pretty hard:
Quote:For this treaty to have teeth, the organisation that governs it needs to have the power – either political or legal – to enforce compliance.
It also echoes the UN report from May 2021 in calling for more powers for the WHO:
Quote:In its current form, the WHO does not possess such powers […]
To move on with the treaty, WHO therefore needs to be empowered — financially, and politically.
It recommends the involvement of “non-state actors” such as the World Bank, International Monetary Fund, World Trade Organisation and International Labour Organisation in the negotiations, and suggests the treaty offer financial incentives for the early reporting of “health emergencies” [emphasis added]:
Quote:In case of a declared health emergency, resources need to flow to countries in which the emergency is occurring, triggering response elements such as financing and technical support. These are especially relevant for LMICs, and could be used to encourage and enhance the timely sharing of information by states, reassuring them that they will not be subject to arbitrary trade and travel sanctions for reporting, but instead be provided with the necessary financial and technical resources they require to effectively respond to the outbreak.
It doesn’t stop there, however. They also raise the question of countries being punished for “non-compliance”:
Quote:[The treaty should possess] An adaptable incentive regime, [including] sanctions such as public reprimands, economic sanctions, or denial of benefits.
To translate these suggestions from bureaucrat into English:
- If you report “disease outbreaks” in a “timely manner”, you will get “financial resources” to deal with them.
- If you don’t report disease outbreaks, or don’t follow the WHO’s directions, you will lose out on international aid and face trade embargoes and sanctions.
In combination, these proposed rules would literally incentivize reporting possible “disease outbreaks”. Far from preventing “future pandemics”, they would actively encourage them.
National governments who refuse to play ball being punished, and those who play along getting paid off is not new. We have already seen that with Covid.
Two African countries – Burundi and Tanzania – had Presidents who banned the WHO from their borders, and refused to go along with the Pandemic narrative. Both Presidents died unexpectedly within months of that decision, only to be replaced by new Presidents who instantly reversed their predecessor’s covid policies.
Less than a week after the death of President Pierre Nkurunziza, the IMF agreed to forgive almost 25 million dollars of Burundi’s national debt in order to help combat the Covid19 “crisis”.
Just five months after the death of President John Magufuli, the new government of Tanzania received 600 million dollars from the IMF to “address the covid19 pandemic”.
It’s pretty clear what happened here, isn’t it?
Globalists backed coups and rewarded the perpetrators with “international aid”. The proposals for the Pandemic treaty would simply legitimise this process, moving it from covert back channels to overt official ones.
Now, before we discuss the implications of new powers, let’s remind ourselves of the power the WHO already possesses:
The World Health Organization is the only institution in the world empowered to declare a “pandemic” or Public Health Emergency of International Concern (PHEIC).
The Director-General of the WHO – an unelected position – is the only individual who controls that power.
We have already seen the WHO abuse these powers in order to create a fake pandemic out of thin air…and I’m not talking about covid.
Prior to 2008, the WHO could only declare an influenza pandemic if there were “enormous numbers of deaths and illness” AND there was a new and distinct subtype. In 2008 the WHO loosened the definition of “influenza pandemic” to remove these two conditions.
As a 2010 letter to the British Medical Journal pointed out, these changes meant “many seasonal flu viruses could be classified as pandemic influenza.”
If the WHO had not made those changes, the 2009 “Swine flu” outbreak could never have been called a pandemic, and would likely have passed without notice.
Instead, dozens of countries spent millions upon millions of dollars on swine flu vaccines they did not need and did not work, to fight a “pandemic” that resulted in fewer than 20,000 deaths. Many of those responsible for advising the WHO to declare swine flu a public health emergency were later shown to have financial ties to vaccine manufacturers.
Despite this historical example of blatant corruption, one proposed clause of the Pandemic Treaty would make it even easier to declare a PHEIC. According to the May 2021 report “Covid19: Make it the Last Pandemic” [emphasis added]:
Quote:Future declarations of a PHEIC by the WHO Director-General should be based on the precautionary principle where warranted
Yes, the proposed treaty could allow the DG of the WHO to declare a state of global emergency to prevent a potential pandemic, not in response to one. A kind of pandemic pre-crime.
If you combine this with the proposed “financial aid” for developing nations reporting “potential health emergencies”, you can see what they’re building – essentially bribing third world governments to give the WHO a pretext for declaring a state of emergency.
We already know the other key points likely to be included in a pandemic treaty.
They will almost certainly try to introduce international vaccine passports, and pour funding into big Pharma’s pockets to produce “vaccines” ever faster and with even less safety testing.
But all of that could pale in comparison to the legal powers potentially being handed to the director-general of the WHO (or whatever new “independent” body they may decide to create) to punish, rebuke or reward national governments.
A “Pandemic Treaty” that overrides or overrules national or local governments would hand supranational powers to an unelected bureaucrat or “expert”, who could exercise them entirely at his own discretion and on completely subjective criteria.
This is the very definition of technocratic globalism.
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