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| Second year of Covid-19 pandemic set to ‘be far more deadly’ – WHO chief |
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Posted by: Stone - 05-15-2021, 06:28 AM - Forum: Pandemic 2020 [Secular]
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Second year of Covid-19 pandemic set to ‘be far more deadly’ – WHO chief
The head of the World Health Organization (WHO) has warned that the second year of the ongoing pandemic is set to be deadlier than the first, while urging countries to help boost the COVAX vaccine scheme against Covid-19.
Speaking at a media briefing on Friday, Dr. Tedros Adhanom Ghebreyesus laid out the WHO’s concerns about the slow rollout of the vaccination scheme, as rich countries snap up doses to inoculate their own population, instead of ensuring that at-risk groups in lower income countries are protected.
“We’re on track for the second year of this pandemic to be far more deadly than the first,” Tedros stated, before going on to urge states to reconsider vaccinating younger members of their population and “instead donate vaccines to COVAX.”
The WHO has been critical of governments focused on achieving a 100% domestic inoculation, rather than working toward the global effort to tackle the virus.
Accepting that he understands why nations might want to take a domestic-first approach, he urged governments to address the low vaccine supply in low and lower-middle income countries where they haven’t had enough doses to even fully immunize healthcare workers.
The COVAX scheme is an international project, launched by the WHO, the European Commission and France, to help ensure rapid, fair and equitable access of Covid vaccines to people in all countries, particularly those in less fortunate nations. Since its creation, the program has sent 59 million doses of Covid vaccines to 122 participating countries.
The latest remarks from the WHO chief come amid concern that new variants of the Covid-19 virus, specifically the Indian strain, could cause a global spike in case numbers, as it appears more transmissible than the original disease. While there is no reported evidence to show it evades Covid vaccines currently in use, health officials have expressed concern that it could spread quickly in countries that have had slow inoculation drives or a lower uptake of jabs.
See also: Short excerpt of an MSN video on WHO warning concerning second year of the pandemic set to be deadlier than the first.
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| Head of Canadian public health says COVID restrictions will be lifted only after 75% are vaccinated |
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Posted by: Stone - 05-15-2021, 06:10 AM - Forum: Pandemic 2020 [Secular]
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WHO-linked head of Canadian public health says COVID restrictions will be lifted only after 75% are vaccinated
WHO-connected Theresa Tam has a mysteriously hidden background and has been keeping Canada in lockstep
with often wrong, contradictory, Gates- and CCP- controlled WHO policies.
![[Image: theresa_tam_canada_810_500_75_s_c1.jpg]](https://assets.lifesitenews.com/images/made/images/remote/https_www.lifesitenews.com/images/local/theresa_tam_canada_810_500_75_s_c1.jpg)
Theresa Tam, chief public health officer of Canada
OTTAWA, Ontario, May 14, 2021 (LifeSiteNews) — The strictest lockdown measures in North America were extended on Thursday as Ontario’s premier Doug Ford announced that “stay-at-home” rules will continue across the province until June 2.
Ontario schools, businesses, restaurants, and outdoor parks, including golf courses and tennis courts, have been closed, and citizens of the most populous province have been told not to leave their homes except for essential services since April 3.
Restrictions like these in various parts of Canada will only be lifted when 75% of Canadian adults have taken at least one dose of an experimental COVID vaccine and 20% have received two doses by mid-summer, said Theresa Tam, the head of the Public Health Agency of Canada (PHAC), though depression, anxiety, and unemployment have soared, and one in six businesses report that they are unlikely to survive these measures.
Restrictions will remain, even after vaccines
Even if 55% of adults get a first dose of the vaccine, that would result in the epidemic “resurging and overwhelming hospitals,” so lockdowns would remain in place, claimed Tam, presenting “modelling scenarios” of the future last month.
But even if three quarters of adults were vaccinated, Tam said she would still force Canadians to wear masks, practice social distancing, and isolate.
“At this point, restrictive measures could be gradually eased as long as adequate test, trace, isolate capacity and individual precautions are maintained,” she said.
U.S. dropping cases
The bar for freedom is extraordinarily high considering that in the United States, which has a surplus of vaccine and slumping demand, just 58.7% of adults over age 18 have received one COVID shot, according to data from the Centers for Disease Control and Prevention.
At this much lower threshold, new COVID-positive case counts have nonetheless plummeted south of the border, the CDC reports. Even states that have eased or abandoned COVID restrictions altogether — including Texas, Mississippi and Georgia — show COVID infection and death rates dropping week on week, despite open businesses and absence of mask mandates.
COVID surges in vaccinated nations
Tam’s ultimatum is not supported by data from countries with strong uptake that are seeing COVID cases soar. The most vaccinated country in the world, Seychelles, an island in the Indian Ocean off Africa, with 62% of its population fully vaccinated, nonetheless saw new cases more than double recently, with 37% of infections occurring among those who have received two doses of a COVID vaccine.
Maldives is another island country where high vaccination status has not translated into COVID protection. There, 35% of the population has received two doses of the vaccine, but reported cases per 100,000 people spiked in the past five, seven and 14 days, nearly doubling.
Call for inquiry
Independent MP Derek Sloan (Hastings-Lennox and Addington) said Tam’s 75% target is “absurd” and “just one of all the ways” her handling of the pandemic is flawed.
Sloan has been critical of Tam since the beginning of her work as Canada’s “top doctor,” pointing out that she was serving the global interests of the World Health Organization rather than Canada’s.
“There’s opacity in almost everything that’s going on,” Sloan told LifeSiteNews. He and Randy Hillier (MPP for Lanark–Frontenac–Kingston) held a press conference Thursday demanding a royal commission investigate the Liberal administration’s, including Tam’s, handling of the pandemic. “The federal government has, by virtue of PM Trudeau’s briefings and others, failed to properly explain available data to Canadians, putting them in a perpetual state of fear with no end in sight,” Sloan said.
“The new information we are learning from provinces, surrounding vaccine safety and testing issues, is simply the last straw and requires the convening of a royal commission of inquiry into Canada’s full pandemic response.”
Obscure bio
Tam, who’s biography for PHAC is identical to the one posted by the WHO where she works as a consultant, does not indicate any medical practice experience. Her enthusiasm for lockdowns and forced quarantine measures extends back at least a decade to a National Film Board 2010 documentary about a theoretical pandemic in which she said that public health authorities would employ powers to quarantine people in mandatory settings. “It’s potential you could track people, put bracelets on their arms, have police and other setups to ensure quarantine is undertaken,” she said.
A tax-funded public health servant, Tam’s income is nonetheless unpublicized — as is her personal life. No one seems to know if Tam has claimed Canadian citizenship, is married or has children, and details of her life except that she is Chinese, grew up in Hong Kong, and gained a medical degree in England, are scarce. Even the universities of Alberta and British Columbia, where her bio says she studied, do not boast of her alumni status.
Although there is a Facebook fan page for Tam with a few hundred following, the woman dictating the country’s COVID response for the past year appears to be extremely unpopular with Canadians. Nearly 65,000 citizens signed a petition to have her fired for her bungling in the early days of the pandemic when she refused to stop flights from China. Whenever videos are posted of her announcements to the public by the mainstream media — almost a daily occurrence since she first enforced emergency measures more than a year ago — “dislikes” outnumber “likes” by orders of magnitude, and comments are disabled.
Tam had attracted international attention for her public health advice to Canadians to wear a mask and to [...]
No answers
LifeSiteNews sent question’s to Canada’s public health agency asking what scientific evidence Tam relied on to choose 75% as a target vaccination quota, what evidence she had of long-term safety of the experimental vaccines she was demanding Canadians take to regain their freedom, and her response to the high vaccination/high COVID case count scenarios in places like the Seychelles. The tax-funded agency refused to reply.
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| Pope Pius XII consecrates the world to the Immaculate Heart of Mary on October 31, 1942 |
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Posted by: Stone - 05-14-2021, 09:51 AM - Forum: Articles by Catholic authors
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Pope Pius XII consecrates the world to the Immaculate Heart of Mary on October 31, 1942
Adapted from HERE
On October 31st 1942, in the midst of some of the darkest days and the terrible calamities engulfing the world during World War II, Pope Pius XII consecrated the world to the Immaculate Heart of Mary. It is thought that this consecration was carried out at the behest of Our Lord's petition to Blessed Alexandrina of Balazar (see here) for the world to be entrusted to the most pure Heart of His Blessed Mother. Major battle operations were taking place around this time (battle of "El Alamein" in Africa, battle of Stalingrad in Russia, and other important offensives were taking place in the Guadalcanal and Solomon Islands Campaign in the Pacific), and important victories were obtained for the Allies shortly after the consecration was carried out. In Stalingrad, the Axis forces were encircled by Soviet troops on November 19 1942, and final victory was achieved in January 1943 when German Sixth Army commander Field Marshal Friedrich Paulus surrendered. By the same year, Africa was already firmly in the control of the Allied forces. Winston Churchill noted in his monumental 5 volume published history of World War II that the hinges of fate turned in favor of the Allies by December 1942, shortly after the consecration carried out by Pope Pius XII. Sir Winston Churchill said: "Before Alamein we never had a victory. After Alamein we never had a defeat."
Our Lord had revealed to Sister Lucy of Fatima that he would grant a shortening of the war so thoroughly merited by the sinful world as a result of the consecration.
Quote:"His Holiness will obtain that these days of tribulation [World War II] will be shortened if he obeys My desires in making the act of consecration of the whole world to the Immaculate Heart of Mary with a special mention of Russia."
Even though the Consecration was clearly pleasing to Our Lord, and thus brought about an earlier conclusion to the horrors and butchery of World War II, it must be noted that it did not fulfill Heaven's request made at Fatima that Russia should uniquely and specifically be mentioned in an act of Consecration in union with the world's bishops, and this consecration would not effect merely a temporary cease in hostilities but a lasting world peace - the Pax Mariana. According to Sister Lucia writing at the beginning of 1943 (see here):
Quote:"God has already shown me His satisfaction with the act, although incomplete according to His wishes, performed by the Holy Father and several bishops. He promises in return to put a stop to the war soon. The Conversion of Russia is not for now."
The Consecration prayer (full text at the end) contains a special, oblique reference to Russia and the Orthodox Christian faithful:
"Give peace to the people separated by error and schism,
Particularly those, who have special devotion to You
And among whom there was no home, where Your venerable Icon was not honoured,
Though at present it may be hidden in the hope for better days.
Bring them back to the One Fold of Christ, under the One True Shepherd."
Hence, the consecration prayer alludes to the request made at Fatima (namely, to consecrate Russia, not the world, in union with the world's bishops), but falls short of Heaven's request. No doubt, this special mention of Russia brought about graces at a future date for the country. ... it must be noted that Russia has not converted to Catholicism - they are still separated by "error and schism", they are still not in the "One Fold of Christ, under the One True Shepherd". The miraculous conversion of the Orthodox to the unity of the Catholic Church will only take place when the consecration of Russia is finally complied by the pope according to Heaven's desires (see here).
In the first book I ever read on the Fatima apparitions (nearly 20 years ago) I distinctly remember the author mentioning the Holy Father's anguished voice in the radio address delivered to Portugal wherein the pope delivered the Consecration prayer in Portuguese as part of the 25th anniversary celebration of the Fatima apparitions. The photo below shows a very serious and stern looking Pius XII delivering the radio address on that day, the anguish for all the suffering victims of the atrocious conflict underway during that very moment clearly visible in his face (Msgr. Montini, the future Pope Paul VI, is on the far right of the photograph):
![[Image: G9tT5hwt0_PQsW9HuKlXRYdqLdiImuwbeTTcN6Ro...z_y8w=s0-d]](https://lh5.googleusercontent.com/proxy/G9tT5hwt0_PQsW9HuKlXRYdqLdiImuwbeTTcN6RoJP_Y5fYrqQIC7mIZmJL7o47A571-Gpc1Sy6ZWrvc-7LaD5KCoq5wOWS_Xzs9oVXHzVjCcFxWLzqPwPWzK9QUh2QL5JPz_y8w=s0-d)
Here is the complete Consecration Prayer:
Queen of the Holy Rosary,
Help of the Christians,
Refuge of the human race,
Conqueress in God’s battlefields,
To You and to Your Immaculate Heart
In this tragic hour of human history
We entrust and consecrate ourselves,
And the Holy Church.
She is the Mystical Body of Your Jesus,
Suffering and bleeding in so many parts
And tormented in so many ways,
We consecrate to You the whole world torn by bitter strive
And consumed by the fire of hatred
The victim of its own wickedness.
Look with compassion to all material and moral destruction
To the suffering and fears of fathers and mothers
Of husbands and wives, of brother and sisters and innocent children.
Look at the many lives cut down in the flower of youth
So many bodies torn to pieces in brutal slaughter
So many souls tortured and troubled
And in danger of being lost eternally.
Oh, Mother of Mercy, obtain peace for us from God!
Obtain especially those graces, which can convert human hearts quickly.
Those graces, which can prepare, establish and insure peace.
Queen of Peace, pray for us;
Give the world at war the peace for which all are longing,
Peace in Truth, Justice and the Charity of Christ.
Give them peace of the arms and peace of mind,
That in tranquility and order
The Kingdom of God may expand.
Grant Your protection to infidels
And to those still walking in the shadow of death;
Give them peace and permit that the sun of truth may raise upon them;
And that together with us
They may repeat before the Only Saviour of the World:
"Glory to God in the highest
And peace on earth among men of good will" (Lk 2.14)
Give peace to the people separated by error and schism,
Particularly those, who have special devotion to You
And among whom there was no home,
Where Your venerable Icon was not honoured,
Though at present it may be hidden
In the hope for better days.
Bring them back to the One Fold of Christ,
Under the One True Shepherd.
Obtain peace and complete liberty for the Holy Church of God,
Check the spreading flood of neo-paganism,
Arouse within the faithful love of purity
The practice of Christian life and apostolic zeal,
So that the people who serve God,
May increase in merit and number.
All of humanity were once consecrated to the Heart of Your Son.
All our hopes rest in Him, Who is in all times
Sign and pledge of victory and salvation.
Forever we consecrate ourselves to You
And to Your Immaculate Heart,
Oh, Mother and Queen of the World!
May Your love and patronage hasten the victory of the Kingdom of God,
May all nations, at peace with each other and with God, proclaim You Blessed
And sing with You from one end of the earth to the other,
The eternal Magnificat of glory, love and gratitude
To the Heart of Jesus, in which alone,
They can find Truth, Life and Peace.
~ Pope Pius XII
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| Novena to the Holy Ghost in anticipaion of Pentecost - begins Friday after Ascension |
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Posted by: Stone - 05-14-2021, 08:14 AM - Forum: Novenas
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NOVENA to the HOLY GHOST
Taken from the Our Lady of Fatima Chapel (Massachusetts) newsletter
Begins nine days before Pentecost - this year on Friday, May 27th 2022
The Novena to the Holy Ghost is the oldest of all novenas since it was first made at the direction of Our Lord when He sent His Apostles back to Jerusalem to await the coming of the Holy Ghost on the First Pentecost. There, in company with the Mother of God, they prayed.
It is still the only novena officially prescribed by the Church. Addressed to the Third Person of the Blessed Trinity, it is a powerful plea for the light, strength and love so sorely needed by every Catholic today.
FIRST DAY
Holy Spirit! Lord of Light!
From Thy clear celestial height.
Thy pure beaming radiance give!
THE HOLY GHOST
Only one thing is important -- eternal salvation. Only one thing, therefore, is to be feared -- sin. Sin is the result of ignorance, weakness, and indifference. The Holy Ghost is the Spirit of Light, of Strength, and of Love. With His sevenfold gifts He enlightens the mind, strengthens the will, and inflames the heart with love of God. To ensure our salvation we ought to invoke the Divine Spirit daily, for "The Spirit helpeth our infirmity. We know not what we should pray for as we ought. But the Spirit Himself asketh for us."
Prayer
Almighty and eternal God, Who has vouchsafed to regenerate us by water and the Holy Ghost, and hast given us forgiveness of all sins, vouchsafe to send forth from heaven upon us Thy sevenfold Spirit, the Spirit of Wisdom and Understanding, the Spirit of Counsel and Fortitude, the Spirit of Knowledge and Piety, and fill us with the Spirit of Holy Fear. Amen.
Our Father
Hail Mary
Glory be to the Father (seven times)
Act of Consecration
Prayer for the Seven Gifts
ACT OF CONSECRATION to the HOLY GHOST
On my knees before the great multitude of heavenly witnesses, I offer myself, soul and body, to Thee, Eternal Spirit of God. I adore the brightness of Thy purity, the unerring keenness of Thy justice, and the might of Thy love. Thou art the Strength and Light of my soul. In Thee I live and move and am. I desire never to grieve Thee by unfaithfulness to grace, and I pray with all my heart to be kept from the smallest sin against Thee. Mercifully guard my every thought and grant that I may always watch for Thy light, and listen to Thy voice, and follow Thy gracious inspirations. I cling to Thee and give myself to Thee and ask Thee, by Thy compassion, to watch over me in my weakness. Holding the pierced Feet of Jesus, and looking at His five wounds, and trusting in His Precious Blood, and adoring His opened side and stricken Heart, I implore Thee, Adorable Spirit, Helper of my infirmity, so to keep me in Thy grace that I may never sin against Thee. Give me grace, O Holy Ghost, Spirit of the Father and the Son, to say to Thee always and everywhere, "Speak Lord, for Thy servant heareth." Amen.
PRAYER for the SEVEN GIFTS of the HOLY GHOST
O Lord Jesus Christ Who, before ascending into heaven, didst promise to send the Holy Ghost to finish Thy work in the souls of Thy Apostles and Disciples, deign to grant the same Holy Spirit to me that He may perfect in my soul the work of Thy grace and Thy love. Grant me the Spirit of Wisdom that I may despise the perishable things of this world and aspire only after the things that are eternal; the Spirit of Understanding to enlighten my mind with the light of Thy divine truth; the Spirit of Counsel that I may ever choose the surest way of pleasing God and gaining heaven; the Spirit of Fortitude that I may bear my cross with Thee and that I may overcome with courage all the obstacles that oppose my salvation; the Spirit of Knowledge that I may know God and know myself and grow perfect in the science of the Saints; the Spirit of Piety that I may find the service of God sweet and amiable; the Spirit of Fear that I may be filled with a loving reverence towards God and may dread in any way to displease Him. Mark me, dear Lord, with the sign of Thy true disciples and animate me in all things with Thy Spirit. Amen.
SECOND DAY
Come, Thou Father of the poor!
Come, with treasures which endure!
Come, Thou Light of all that live!
THE GIFT OF FEAR
The gift of Fear fills us with a sovereign respect for God, and makes us dread nothing so much as to offend Him by sin. It is a fear that arises, not from the thought of hell, but from sentiments of reverence and filial submission to our heavenly Father. It is the fear that is the beginning of wisdom, detaching us from the worldly pleasures that could in any way separate us from God. "They that fear the Lord will prepare their hearts, and in His sight will sanctify their souls."
Prayer
Come, O blessed Spirit of Holy Fear, penetrate my inmost heart, that I may set Thee, my Lord and God, before my face forever, help me to shun all things that can offend Thee, and make me worthy to appear before the pure eyes of Thy Divine Majesty in heaven, where Thou livest and reignest in the unity of the ever Blessed Trinity, God, world without end. Amen.
Our Father
Hail Mary
Glory be to the Father (seven times)
Act of Consecration
Prayer for the Seven Gifts
THIRD DAY
Thou, of all consolers best,
Visiting the troubled breast,
Dost refreshing peace bestow.
THE GIFT OF PIETY
The gift of Piety begets in our hearts a filial affection for God as our most loving Father. It inspires us to love and respect for His sake persons and things consecrated to Him, as well as those who are vested with His authority, His Blessed Mother and the Saints, the Church and its visible Head, our parents and superiors, our country and its rulers. He who is filled with the gift of Piety finds the practice of his religion, not a burdensome duty, but a delightful service. Where there is love, there is no labor.
Prayer
Come, O Blessed Spirit of Piety, possess my heart. Enkindle therein such a love for God, that I may find satisfaction only in His service, and for His sake lovingly submit to all legitimate authority. Amen.
Our Father
Hail Mary
Glory be to the Father (seven times)
Act of Consecration
Prayer for the Seven Gifts
FOURTH DAY
Thou in toil art comfort sweet;
Pleasant coolness in the heat;
Solace in the midst of woe.
THE GIFT OF FORTITUDE
By the gift of Fortitude the soul is strengthened against natural fear, and supported to the end in the performance of duty. Fortitude imparts to the will an impulse and energy which move it to undertake without hesitancy the most arduous tasks, to face dangers, to trample under foot human respect, and to endure without complaint the slow martyrdom of even lifelong tribulation. "He that shall persevere unto the end, he shall be saved."
Prayer
Come, O Blessed Spirit of Fortitude uphold my soul in time of troubles and adversity, sustain my efforts after holiness, strengthen my weakness, give me courage against all the assaults of my enemies, that I may never be overcome and separated from Thee, my God and greatest Good. Amen.
Our Father
Hail Mary
Glory be to the Father (seven times)
Act of Consecration
Prayer for the Seven Gifts
FIFTH DAY
Light immortal! Light Divine!
Visit Thou these hearts of Thine,
And our inmost being fill!
THE GIFT OF KNOWLEDGE
The gift of Knowledge enables the soul to evaluate created things at their true worth–in their relation to God. Knowledge unmasks the pretense of creatures, reveals their emptiness, and points out their only true purpose as instruments in the service of God. It shows us the loving care of God even in adversity, and directs us to glorify Him in every circumstance of life. Guided by its light, we put first things first, and prize the friendship of God beyond all else. "Knowledge is a fountain of life to him that possesseth it."
Prayer
Come, O Blessed Spirit of Knowledge, and grant that I may perceive the will of the Father; show me the nothingness of earthly things, that I may realize their vanity and use them only for Thy glory and my own salvation, looking ever beyond them to Thee, and Thy eternal rewards. Amen.
Our Father
Hail Mary
Glory be to the Father (seven times)
Act of Consecration
Prayer for the Seven Gifts
SIXTH DAY
If Thou take Thy grace away,
Nothing pure in man will stay;
All his good is turned to ill.
THE GIFT OF UNDERSTANDING
Understanding, as a gift of the Holy Ghost, helps us to grasp the meaning of the truths of our holy religion. By faith we know them, but by Understanding we learn to appreciate and relish them. It enables us to penetrate the inner meaning of revealed truths and through them to be quickened to newness of life. Our faith ceases to be sterile and inactive, but inspires a mode of life that bears eloquent testimony to the faith that is in us; we begin to "walk worthy of God in all things pleasing, and increasing in the knowledge of God."
Prayer
Come, O Spirit of Understanding, and enlighten our minds, that we may know and believe all the mysteries of salvation; and may merit at last to see the eternal light of Thy Light; and in the light of glory to have a clear vision of Thee and the Father and the Son. Amen.
Our Father
Hail Mary
Glory be to the Father (seven times)
Act of Consecration
Prayer for the Seven Gifts
SEVENTH DAY
Heal our wounds–our strength renew;
On our dryness pour Thy dew;
Wash the stains of guilt away!
THE GIFT OF COUNSEL
The gift of Counsel endows the soul with supernatural prudence, enabling it to judge promptly and rightly what must be done, especially in difficult circumstances. Counsel applies the principles furnished by Knowledge and Understanding to the innumerable concrete cases that confront us in the course of our daily duty as parents, teachers, public servants, and Christian citizens. Counsel is supernatural common sense, a priceless treasure in the quest of salvation. "Above all things, pray to the Most High, that He may direct thy way in truth."
Prayer
Come, O Spirit of Counsel, help and guide me in all my ways, that I may always do Thy holy will. Incline my heart to that which is good; turn it away from all that is evil, and direct me by the straight path of Thy commandments to that goal of eternal life for which I long. Amen.
Our Father
Hail Mary
Glory be to the Father (seven times)
Act of Consecration
Prayer for the Seven Gifts
EIGHTH DAY
Bend the stubborn heart and will;
Melt the frozen, warm the chill;
Guide the steps that go astray!
THE GIFT OF WISDOM
Embodying all the other gifts, as charity embraces all the other virtues, Wisdom is the most perfect of the gifts. Of Wisdom it is written "all good things come to me with her, and innumerable riches through her hands." It is the gift of Wisdom that strengthens our faith, fortifies hope, perfects charity, and promotes the practice of virtue in the highest degree. Wisdom enlightens the mind to discern and relish things divine, in the appreciation of which earthly joys lose their savor, whilst the Cross of Christ yields a divine sweetness according to the words of the Savior: "Take up thy cross and follow me, for my yoke is sweet and my burden light."
Prayer
Come, O Spirit of Wisdom, and reveal to my soul the mysteries of heavenly things, their exceeding greatness, power and beauty. Teach me to love them above and beyond all the passing joys and satisfactions of earth. Help me to attain them and possess them forever. Amen.
Our Father
Hail Mary
Glory be to the Father (seven times)
Act of Consecration
Prayer for the Seven Gifts
NINTH DAY
Thou, on those who evermore
Thee confess and Thee adore
In Thy sevenfold gifts, descend:
Give them comfort when they die;
Give the life with Thee on high;
Give them joys which never end. Amen.
THE FRUITS of the HOLY GHOST
The gifts of the Holy Ghost perfect the supernatural virtues by enabling us to practice them with greater docility to divine inspiration. As we grow in the knowledge and love of God under the direction of the Holy Ghost, our service becomes more sincere and generous, the practice of virtue becomes more perfect. Such acts of virtue leave the heart filled with joy and consolation and are known as Fruits of the Holy Ghost. These Fruits in turn render the practice of virtue more attractive and become a powerful incentive for still greater efforts in the service of God, to serve Whom is to reign.
Prayer
Come, O Divine Spirit, fill my heart with Thy heavenly fruits, Thy charity, joy, peace, patience, benignity, goodness, faith, mildness, and temperance, that I may never weary on the service of God, but by continued faithful submission to Thy inspiration may merit to be united eternally with Thee in the love of the Father and the Son. Amen.
Our Father
Hail Mary
Glory be to the Father (seven times)
Act of Consecration
Prayer for the Seven Gifts
********************************
PRAYER TO THE HOLY GHOST
Come, O Holy Ghost, fill the hearts of Thy faithful, and kindle in them the fire of Thy love.
V. Send forth Thy Spirit, and they shall be created;
R. And Thou shalt renew the face of the earth.
Let us pray - Oh God, Who hast instructed the hearts of the faithful by the light of the Holy Ghost, grant that by the same Spirit we may be always truly wise, and ever rejoice in His consolations. Through Christ Our Lord. Amen.
- From the Roman Missal
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| May 14th – St Boniface of Tarsus, Martyr |
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Posted by: Stone - 05-14-2021, 07:50 AM - Forum: May
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May 14 – St Boniface, Martyr
![[Image: ?u=http%3A%2F%2Fwww.orthodox.net%2Fikons...f=1&nofb=1]](https://external-content.duckduckgo.com/iu/?u=http%3A%2F%2Fwww.orthodox.net%2Fikons%2Fboniface-dec-19-01.jpg&f=1&nofb=1)
The Apostle of the Gentiles, explaining the mystery of the Pasch, tell us that Baptism is the sepulcher of our sins, and that we rise from it together with our Redeemer, having our souls radiant with the life of grace. Our holy Faith teaches us that he who gives his life for Christ or his Church, washes away, in his own blood, every stain from his soul, and rises to life everlasting: it is as though he received a second Baptism, which reproduces all the effects belonging to the great Sacrament of Regeneration. We have today a sinner, who being purified by Martyrdom and rebaptized in his own blood, is numbered among the privileged ones who share in the glory of our Risen Jesus. Boniface, by his immoralities, had scandalized the city where he lived; but his repentance was most complete. He longed to suffer the cruelest tortures for the love of the God he had offended, and thus make atonement for the sinful pleasures in which he had indulged. His wish was granted; suffering transformed him into the Saint whose Feast is kept on this day, and whose virtues are an homage to the Divine Conqueror of sin and death.
Holy Church thus commemorates, in her Office, the bravery of this generous-hearted Martyr.
Quote:Boniface was a citizen of Rome, and had held criminal intercourse with a rich lady, by name Aglaë. He afterwards was so grieved for this immoral conduct that, by way of penance, he devoted himself to the looking for and burying the bodies of Martyrs. In one of his travels, he left his companions; and finding, on arriving at Tarsus, that many were being put to divers tortures for the Christian Faith, he approached them, kissed their chains, and did all in his power to urge them to bear patiently the short labor of sufferings which were to be followed by eternal rest. For this he was seized, and his flesh was torn by iron hooks. Sharp reeds were also thrust up his fingernails, and melted lead was poured into his mouth. His only exclamation, in the midst of these tortures, was: “I give thee thanks, Lord Jesus Christ, the Son of God!”
He was then put, head foremost, into a cauldrom of boiling pitch; and when he was taken out, and found to be unurt, the judge, in a fit of anger, ordered him to be beheaded. During his execution, a great earthquake was felt; whereupon, many of the pagans were converted to the Faith of Christ our Lord. On the day following, his companions, who were in search of him, were told that he had suffered martyrdom. They bought his body for five hundred pieces of silver; and having embalmed and shrouded it, they had it taken to Rome. All this was made known, by an Angel, to Aglaë, who had also devoted herself to penance and good works. She, therefore, went to meet the Martyr’s relics. She built a Church, which was named after the Saint, and in which he was buried on the Nones of June (June 5th). The Martyr’s soul passed into heaven on the day before the Ides of May (May 14th), at Tarsus, a city of cilicia, under the Emperors Dioclesian and Maximian.
The Angels rejoiced more at thy conversion, O Boniface, than at the fidelity of the ninety-nine just; but their joy was redoubled when they found that heaven gained, in thee, not only a Penitent, but a Martyr too. Receive, also, the congratulations of holy Church, which celebrates the memory of thy victory. Rome is still in possession of thy holy Relics, which repose in the Church on Mount Aventine, where once stood the house of her that imitated thy repentance. In both her and thee, we have a proof of the infinite mercy of our Risen Jesus, who called the two sinners from spiritual death to the life of grace. Have compassion, O holy Martyr, on those poor sinners, whom this Easter has not yet brought back to their Redeemer. The Alleluia has resounded through the whole universe, and yet it has failed to rouse them from their sleep of sin. Pray for their resurrection. Their days are numbered; and perhaps they are not to see another Easter. Yet do we hope in the divine Mercy, which has shown us its power by making thee and Aglaë to be vessels of election. We, therefore, unite our prayers with thine, O Boniface, that our Lord may grant a resurrection to our Brethren. Hope is our armor in this peaceful contest with Divine Justice, which delights in being vanquished by prayer. Present our prayer before the Throne of God; and many of those that are now spiritually dead will come to life again, and their conversion will cause joy to the Angels, as thine did.
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| The Conciliar SSPX follows the Conciliar Church for the Feast of the Ascension |
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Posted by: Stone - 05-14-2021, 07:35 AM - Forum: The New-Conciliar SSPX
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The celebration of the Feast of the Ascension of Our Lord Jesus Christ on the fortieth day after Easter, always on a Thursday, is one of 'great antiquity,' dating back from Apostolic times:
Quote:Feast of the Ascension
The fortieth day after Easter Sunday, commemorating the Ascension of Christ into heaven, according to Mark 16:19, Luke 24:51, and Acts 1:2.
In the Eastern Church this feast was known as analepsis, the taking up, and also as the episozomene, the salvation—denoting that by ascending into His glory, Christ completed the work of our redemption. The terms used in the West, ascensio and, occasionally, ascensa, signify that Christ was raised up by His own powers. Tradition designates Mount Olivet near Bethany as the place where Christ left the earth. The feast falls on Thursday. It is one of the Ecumenical feasts ranking with the feasts of the Passion, of Easter and of Pentecost among the most solemn in the calendar, has a vigil and, since the fifteenth century, an octave which is set apart for a novena of preparation for Pentecost, in accordance with the directions of Leo XIII.
History
The observance of this feast is of great antiquity. Although no documentary evidence of it exists prior to the beginning of the fifth century, St. Augustine says that it is of Apostolic origin, and he speaks of it in a way that shows it was the universal observance of the Church long before his time. Frequent mention of it is made in the writings of St. John Chrysostom, St. Gregory of Nyssa, and in the Constitution of the Apostles. The Pilgrimage of Sylvia (Peregrinatio Etheriae) speaks of the vigil of this feast and of the feast itself, as they were kept in the church built over the grotto in Bethlehem in which Christ was born (Duchesne, Christian Worship, 491-515). It may be that prior to the fifth century the fact narrated in the Gospels was commemorated in conjunction with the feast of Easter or Pentecost. ...
St. Pius X codified the eight Holy Days of Obligation for the Universal Church which, included the Feast of the Ascension, in the 1917 Code of Canon Law.
In the U.S. because of the influences of the different Catholic immigrants coming into America from all over Europe, the American bishops met in Baltimore to give uniformity to American Holy Days of Obligation:
Quote:When the Third Plenary Council met in Baltimore [1884], the bishops approved the uniform calendar of six holy days now observed: Mary, Mother of God; Ascension: Assumption of Mary; All Saints; Immaculate Conception; Christmas. The decision of the bishops was approved by the Holy See in 1885.
But as we all know, after Vatican II nothing went unscathed by the 'reforms' and in 1991, the US bishops removed the Feast of the Ascension as a Holy Day of Obligation.
It has been noted quietly for a few years that the now-Conciliar SSPX has followed suit in several of their U.S. chapels and now notes that the Feast of the Ascension is no longer a Holy Day of Obligation. Here is the bulletin for St. Mary's Kansas (for 2021) making it very clear the Feast of the Ascension of Our Lord Jesus Christ, a Feast honored since the time of the Apostles, is no longer obligatory in U.S. SSPX chapels [PDF here]:
The language from the Conciliar SSPX is now identical to that of the Conciliar Fraternity of St. Peter [see here]:
Sadly, this is yet another example of the slide of the now-Conciliar SSPX toward the modernism of the Conciliar Church, the Church of the Second Vatican Council, which we have been witnessing since the formal, never-retracted Doctrinal Declaration of Bishop Fellay on behalf of the SSPX in 2012. |
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| Abp. Viganò on Fatima day: Supplication to the Most Holy Virgin Mary |
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Posted by: Stone - 05-14-2021, 06:23 AM - Forum: Archbishop Viganò
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Abp. Viganò on Fatima day: Supplication to the Most Holy Virgin Mary
I exhort faithful Catholics to recite the Holy Rosary daily during this month dedicated to the Blessed Virgin, adding this supplication.
May 13, 2021 (LifeSiteNews) — For over a year, the whole world has been held hostage by an elite that, under the pretext of the pandemic, intends to create the conditions for the Great Reset and the establishment of the New World Order. This latest revolution, planned by the enemies of God and the human race, is certainly an infernal work, and as such it must be combated by recourse to the spiritual weapons of prayer, fasting, and penance. I exhort faithful Catholics to recite the Holy Rosary daily during this month dedicated to the Blessed Virgin, adding this supplication. May the Mediatrix of All Graces, the Queen of Victories, assist us with her patronage in these moments of apostasy and grant us the virtue of Fortitude to resist evil and obtain the conversion of sinners.
+ Carlo Maria Viganò, Archbishop
August Lady and Queen of Heaven, turn your gaze upon us Your children in this hour of darkness and affliction. Do not disdain to hear and answer our humble and confident prayer, at a moment when the forces of the Enemy are multiplying their infernal assault against God, His Church, and the human family.
You who are the model and example of humility and obedience to the will of God, enlighten our rulers, so that they may remember that the authority they exercise comes from the Lord, and that they will have to answer to Him, the Just Judge, for both the good they have not done as well as the evil they have committed. You who are the Virgin Most Faithful, teach those who administer public affairs to honor the moral obligations of their office, refusing any connivance with vice and error.
You who by your intercession before the Throne of God heal the evils of soul and body and are rightly invoked as Health of the Sick, guide doctors and health care workers in their profession. Help them to care for the sick and to give assistance to the weakest among us. Give them the courage to oppose those who would force them to cause death or illness with inappropriate treatments or harmful drugs. Invoke the Divine Physician of our souls, Our Lord Jesus Christ, asking Him to awaken in their conscience an awareness of their role and their duty to promote the life and health of the body.
You who during the Flight into Egypt saved Your Divine Son from the massacre of Herod, deliver our children from the moral and spiritual threats that loom over them. Protect our little ones from the true pestilence of sin and vice, and from the criminal plans of the ideological dictatorship that wants to strike them in body and spirit. Strengthen parents and educators to oppose the experimental use of a dangerous and morally illicit drug on our children. Thwart the attacks of those who assault their innocence, trying to pervert them from an early age by corrupting their morals and warping their intellect.
You who were consoled by the presence of Your Son in your passage to eternal life, be close to the sick, the elderly, and the dying, especially those who, due to inhuman regulations, face death alone in a hospital bed, deprived of the Sacraments. Bring them comfort. Inspire in them repentance for the sins they have committed and the desire to offer their sufferings in reparation for these sins, so that they may close their eyes with the consolation of the friendship of God.
You who are called Mother of the Priesthood, enlighten our Shepherds. Open their eyes to see the present threat. Make them consistent witnesses to Christ Your Son, courageous defenders of the flock that the Lord has entrusted to them, and valiant opponents of error and vice. Shake off from them, Virgin Most Holy, all human respect and all connivance with sin. Inflame them with love for God and their neighbor, enlighten their minds, and strengthen their will.
Our Lady of Fatima
You before whom all the demons of Hell take flight, defeat the diabolical plans of this hateful tyranny, the deception of the pandemic, the lie of the workers of iniquity. Make the light of Truth shine upon the lie, just as the true light of Christ shines upon the darkness of error and sin. Confuse Your enemies and humiliate under Your Foot the proud head of those who dare to challenge Heaven and want to establish the Reign of Antichrist.
You who by divine decree are Mediatrix of All Graces and Our Co-Redemptrix, obtain for us the grace of seeing the triumph of Your Immaculate Heart, to which we consecrate ourselves, our families, our communities, the Holy Church, our Homeland, and the whole world.
So may it be.
13 May 2021
In Ascensione Domin
In Apparitione B.M.V. Immaculatæ
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| Sister Lucy of Fatima and the Rosary |
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Posted by: Stone - 05-13-2021, 11:03 AM - Forum: Our Lady
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Sister Lucy of Fatima and the Rosary
“Pray the Rosary every day to obtain peace in the world, and the end of the war.”
Our Lady of Fatima 13 May 1917
All souls of good will can and should pray the Rosary every day. They can recite it in a church whether the Most Holy Sacrament is exposed or residing in the tabernacle. They can pray it as a family as well as individually, while out and about or travelling. The Rosary is the most accessible prayer for everyone, both rich and poor, learned or uneducated. It should be like spiritual bread for everyone. By means of the mysteries which we recall in each decade, it nourishes and increases in our souls faith, hope and charity.
“I want … you to pray the rosary every day.”
13 June 1917
We should pray the Rosary every day for we all need to pray, and have a duty to do so. If we do not save ourselves through innocence, then we must save ourselves through penance. For this, let the small daily sacrifice of reciting the Rosary, which we offer to God, be united to this prayer of supplication:
‘Our Father Who art in Heaven… Forgive us as we forgive those who have offended us. ’ ‘Holy Mary, Mother of God, pray for us poor sinners, now and at the hour of our death.’
“I want … you to continue praying the Rosary every day.“
13 July 1917
Our Lady stresses this and asks us to persevere in prayer.
It is not enough to pray for a day. We need to pray always, every day, with faith, trustingly, since every day we commit faults, and every day we need to turn to God asking Him to forgive us and help us.
“I want … you to continue to pray the rosary every day.”
19 August 1917
Our Lady is insistent because she knows our inconstancy in doing good, our fragility and our spiritual poverty, and like a Mother, she comes to meet us, to hold us by the hand and support us in our weakness along the path which we must follow to be saved. This path is that of prayer. It’s there that we shall meet with God. That’s why she has asked us to say, at the end of each decade, ‘ O my Jesus, forgive us our sins, save us from the fires of hell, and lead all souls to Heaven, especially those who are most in need.’ That is, those who find themselves in danger of damnation.
“Continue to pray the rosary to obtain the end of the war.”
13 September 1917
By this insistence, Our Lady is showing us how we very much need to pray in order to obtain the grace of peace between nations, among peoples, in families, homes, consciences, and between God and souls.
It is only when the light, power and grace of God penetrate our hearts and souls that we will come to truly and mutually understand each other, forgive each other, and help each other. That is the only way to arrive at a true and just peace. But in order to obtain it, we need to pray!
“I want … you all to continue to pray the rosary every day.”
13 October 1917
Truly, the Rosary is the prayer that should bring us daily closer to God. It is not an exclusively Marian prayer; it is even more a biblical and Eucharistic prayer addressed to the most Holy Trinity. With each decade we pray the ‘Glory be to the Father, to the Son and to the Holy Ghost’ , and the ‘Our Father’ which Christ taught us to pray so that we could address the Father with confidence.
And we recite the ‘Ave Maria’ which is also praise and supplication to God through Our Lady’s intercession. ‘Ave Maria, full of grace, the Lord is with thee. Blessed art thou amongst all women, and blessed is the fruit of thy womb, Jesus.’
In this way we greet Mary in the mystery of our redemption, the mystery that God brought about in her, and through which Mary was appointed to be the Mother of God, Mother of the Church and Mother of men. This is why Mary was the first tabernacle in which the Father enclosed his Word, the first monstrance, and the first altar, where Our Lord has remained forever exposed to our adoration and our love.
-Sister Lucy
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| The Angelus 1988: Fatima Revealed ... and Discarded |
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Posted by: Stone - 05-13-2021, 08:50 AM - Forum: Our Lady
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The Angelus - August 1988
Fatima Revealed... and Discarded
by Michael Davies
Frère Michael de la Sainte Trinité is the author of a 3-volume, 1500 page work entitled Toute La Verité Sur Fatima—Fatima, the Whole Truth, published in France between February 1983 (Vol.1) and July 1985 (Vol. III). The fourth and final volume still awaits publication in the French.
The subject of this review, Fatima Revealed—and Discarded, consists of a selection of extracts from this 3-volume work, arranged by agreement with the author, and edited and translated by Timothy Tindal-Robertson, who published the work in England in March of this year under the imprint of his own Catholic press, Augustine Publishing Company. The book, which is divided into 12 chapters plus a brief Appendix on the Third Secret, is 224 pages in length, and contains 9 black and white illustrations in the text.
It is very appropriate that this Marian Year should see the publication of a book which at last begins to tell us, in the words of the French original, "the whole truth about Fatima." I had been hoping that an English translation of Brother Michel was going to be undertaken since various eminent Catholic authorities, such as Dr. Eric de Saventhem and the late Hamish Fraser, had assured me that his works on the subject are an absolute classic of research and documentation.
The title of this work succinctly expresses the dual theme contained in this highly instructive selection. Part I, Fatima Revealed, deals with the apparitions of the Virgin at Fatima and the quite extraordinary consequences which they produced, initially in Portugal and Spain, and then, as they began to become more widely known and accepted, throughout the whole Church. Part II, Fatima Discarded, meticulously documents the almost completely unknown story of the insidious campaign directed against Fatima from within the Church, and which began as early as 1944.
Portugal, we learn in chapter one, was dedicated as the "land of Holy Mary" from the very moment of its foundation following the victory of the French crusader knights over the Moors at the battle of Ourica in 1139. Thereafter the country remained faithful to its dedication up to the consecration of the kingdom to the Immaculate Conception by King John in 1646, but the following two centuries saw the Church in Portugal ravaged by the same disease of Protestant-Masonic liberalism to which the rest of once-Catholic Europe steadily succumbed.
Having murdered the last Catholic monarch and his son in 1908, Freemasonry installed a ferociously anti-Catholic government, and in 1911 the author of the law of the separation of Church and State declared that "in two generations Catholicism will be completely eliminated from Portugal".
This chilling vision, which was on the brink of being turned into reality, was miraculously and totally reversed by the simple apparitions of the Blessed Virgin at Fatima in 1917.
Touching eye-witness accounts, which Brother Michel has researched from largely unknown contemporary records, reveal that it was the spontaneous pilgrimages of the simple people, and the wonderful miracles of healing which the Virgin worked in response to their faith, which began the astonishing resurrection of Portugal's destiny. The wonderful events in Portugal and then in Spain, as described in these early chapters, constitute the advance proof that She alone who "hast overcome all the heresies in the whole world", as the Liturgy reminds us, will indeed effect that stupendous miracle yet to come of the conversion of Russia. The Virgin alone reconstructed the whole life of the Church in Portugal, this benevolent spiritual leaven vigorously extended into all aspects of social and political life, and some 20 years after her apparitions She preserved her favoured nation from two devastating wars. As the patriarch of Lisbon, Cardinal Cerejeira, testified:
Quote:"What happened in Portugal proclaims the miracle, and is the announcement of what the Immaculate Heart of Mary is preparing for the world."
Chapter 6, on Spain and Fatima, contains very interesting communications of Our Lord to Sr. Lucia. Although that most Catholic country had suffered a terrible martyrdom of the faithful in the Civil War, Our Lord was displeased that a true spiritual reform of the people had not subsequently been undertaken by the bishops, and threatened Spain with a second scourging at the hands of the Soviets if this were not put in hand. Fortunately the Spanish bishops
Quote:"received with the greatest respect the solemn warning from Heaven which had been transmitted to them by Sister Lucia some years before" (p. 72).
The next chapter explains the full significance of the dire warning of Our Lord:
Quote:"Make known to My ministers that as they follow the example of the King of France in delaying the execution of My wishes, they will follow him into misfortune... Like the King of France, they will repent of it, and they will do it, but it will be late. Russia will have already spread her errors throughout the world..." (pp. 73, 74).
How many are aware that it was exactly one century later to the very day after the original communication to St. Margaret Mary, that the rebellious Third Estate dissolved the Catholic monarchy of France and proclaimed itself the Constituent Assembly? (p. 78).
So the success of the violently anti-Catholic, Masonic French Revolution is directly attributable to the non-compliance of the Jesuits and the King of France, Louis XIV, one century earlier, with the expressed Will of Our Lord as communicated to St. Margaret Mary. Seen in this light, the non-compliance of the Church, hitherto, in our century, with the expressed Will of Our Lord, as conveyed in the requests of His Mother at Fatima, presents a very grave aspect for the future.
However, under the pontificate of Pius XII, "the Church embraced Fatima," even if it did not yet fully comply with all the Virgin's requests, and Fatima in consequence went out to "embrace the world", as the headings of the two final chapters of Part I happily express it. Marvels of authentic Catholic renewal abounded wherever the Pilgrim Virgin passed, for example, Cardinal Cerejeira stated that what the Virgin did in Madrid when the statue from the Capelhina first went there in 1948 "nearly blinded him"—and Pope Pius XII himself stated that
Quote:"heaven rained down blessings, and marvels of grace multiplied everywhere, to such an extent that we can hardly believe what our eyes are seeing" (Radio message to Fatima, on 13 October 1951, p. 120).
Among other examples of the extraordinary power of Our Lady of Fatima's interventions, Brother Michel cites the remarkable deliverance of Austria from the yoke of the Soviets, following a rosary campaign to Our Lady of Fatima, on 13 May 1955.
All seemed to be pointing to the full compliance of the Church with the Virgin's requests. In 1950 Pius XII told the Master-General of the Dominicans: Quote:"Tell your religious that the thinking of the Pope is contained in the message of Fatima", and to Mgr. Colgan of the Blue Army he said: "The time for doubting Fatima has passed, the moment for action has come" (pp. 162, 163).
Brother Michel quotes Pius XII's personal account of the Fatima Miracle of the Sun, which was repeated in the Vatican gardens for the sight of the Holy Father alone in October 1950, and shows that this was a heavenly sign, both of approval for the definition of the dogma of the Assumption, and of encouragement to the Pope finally to carry out the unfulfilled requests of the Virgin of Fatima. But Pius XII tragically remained indecisive in the face of mounting criticism from within. Already by the year 1952 there was not one single allusion to Fatima, and in September of the following year the Virgin came again, silently this time, to make known her sadness at the loss of souls and the increase of sin and apostasy, because her requests were not fulfilled: a statue of the Immaculate Heart of Mary in Syracuse miraculously wept human tears. In the last years of Pius XII, Brother Michel concludes,
Quote:"one can no longer find a single word in any Roman document which might displease the adversaries of Fatima" (p. 199).
Events had taken this lamentable and generally unexpected turn because of the skillfully fomented opposition to the full implications of Our Lady's requests from within the Church. This work was the work principally of Fr. Edward Dhanis, S.J., a Belgian professor of theology at Louvain, who had published two articles criticizing Fatima as early as 1944.
Brother Michel meticulously dissects Dhanis's arguments and concludes that his thesis is "unthinkable, unjustifiable and even scandalous" (p. 144). But tragically for Our Lady's cause, Dhanis was allowed to triumph over Our Lady's advocates in the Civilta Cattolica in May 1953, rose to influential positions in Rome, and henceforward became the authority for all the numerous adversaries of Fatima. Much of Brother Michel's original material is drawn from the numerous articles and books published by the late Fr. Joaquin Alonso, CMF, the renowned Marian theologian who was commissioned to write the definitive history of Fatima by the Bishop of Leiria in 1966. In his work, Fatima y la Critica, Father Alonso cites a very extensive list covering almost 30 pages of all those persons, from almost every country in Europe, who have repeated the deplorable thesis of Dhanis, and concludes:
Quote:"Dhanis has forged a hypothesis which is as vast as a cathedral, and which can ruin, not only the history of the apparitions of the Angel, but also... absolutely the whole history of Fatima" (p. 200).
The book concludes with a brief appendix on Brother Michel's very important research on the Third Secret of Fatima, summarized here from the full study published as a separate pamphlet by Augustine Publishing Co. He cites Cardinal Ratzinger, who has read it, and the Bishop of Leiria, who both stated in 1984 that it specifies the crisis of faith which the Church is now undergoing, and he concludes that the Third Secret "is at the heart of the Message of Fatima", and that "it is urgent for the good of the Church that it be revealed according to the wish of the Blessed Virgin."
Coronation Oath of the Pope
(Liber Diurnus Romanorum Pontificum, PL 105, S. 54)
I VOW:
To change nothing of the received Tradition, and nothing thereof I have found before me guarded by my God-pleasing predecessors, to encroach, to alter, or to permit any innovation therein;
To the contrary; with glowing affection as Her truly faithful student and successor, to reverently safeguard the passed-on good, with my whole strength and utmost effort; To cleanse all that is in contradiction with canonical order that may surface.
To guard the holy canons and decrees of our Popes likewise as Divine Ordinances of Heaven, because I am conscious of Thee, Whose place I take through the grace of God, Whose Vicarship I possess through Thy support, being subject to severest accounting before Thy divine tribunal over all that I confess.
If I should undertake to act in anything of contrary sense, or should permit that it will be executed, Thou willst not be merciful to me on the dreadful day of Divine Justice.
Accordingly, without exclusion, we subject to severest excommunication anyone, be it ourself or be it another, who would dare to undertake anything new in contradiction to this constituted evangelic tradition and purity of the Orthodox Faith and Christian Religion, or would seek to change anything by his opposing efforts, or would concur with those who undertake such blasphemous venture.
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| May 13th - St. Robert Bellarmine, Bishop and Doctor of the Church |
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Posted by: Stone - 05-13-2021, 08:35 AM - Forum: May
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MAY 13 - ST. ROBERT BELLARMINE, BISHOP AND DOCTOR OF THE CHURCH
From the origins of the Church to the present day, Providence has never failed to arouse illustrious men for science and holiness, by means of which the truths of the Catholic faith have been preserved and interpreted, and the attacks of which heretics threatened these same truths were removed.
Among them shines St. Robert Bellarmine, so famous for his teachings and his controversial works; for his zeal in the reform of the Church, for the virtues he exercised in a heroic degree and of which his ascetic treatises are the perfect image.
The Church in the 16th century.
The Church in the sixteenth century was going through an era of trials. Part of Europe had been carried away by Luther’s revolt; religious wars bloodied countries which, over long centuries, had enjoyed the benefit of unity in obedience to the Holy See. Catholic theology seemed to have lost some of its vitality and influence; abuses had gradually penetrated into ecclesiastical discipline, and Luther, declaring impossible the reform of the Church through the Papacy, created a new theology, under the pretext of making the faithful freedom of the children of God.
The defense of the Church.
But Christ promised to be with his Church “every day until the end of the ages”. In the face of the new reformers, he raised a pleiad of Saints and illustrious Doctors who claimed the unknown truth and holiness. With St. Peter Canisius, St. Robert Bellarmine, his brother in religion, appears in the front row in the Society of Jesus.
The Theologian.
In Leuven, located between Germany and Protestant England, he resumes traditional teaching, commenting on the sum of Saint Thomas, who knows how to adapt successfully to the needs of his time. It emerges above all in the dispute. Collecting the testimonies of the Fathers, Councils and Church law, he victoriously defends the dogmas attacked by the Novatori.
In 1586, his admirable Disputes were published for the first time. There, says Pius XI, Bellarmine “decisively refutes the attacks launched by the Centuriators of Magdeburg … which aimed nothing less than to overthrow the authority of the Church by means of a specious use of historical evidence and testimonies of the Fathers”.
Such a teaching caused so much joy among Catholics, how much anger in the opposing camp, where Theodore of Beza will confess, speaking of the Disputes: “Here is a book that has lost us”. In fact many heretics found the light there and returned to true faith; and St. Francis de Sales said he had “preached in the Chiablese for five years, with no other books than the Bible and the works of the great Bellarmine”.
It was not enough for him to convince the heretics of error, but he also wanted to warn the simple faithful against their propaganda. And to this end he composed a well-known catechism, which he himself cared to teach children and the common people, however important his other occupations might be.
In the last years of his life, he wrote some spiritual notes, the fruit of meditation and retreats; they form five small ascetic treatises and reveal the beauty of his soul to us. A century earlier, humanism had turned man away from his Creator, through a paganism in which he had pushed souls.
Some elements of Protestant theology tended to accentuate this separation, giving a false idea of divine justice and supporting the maddening doctrine of predestination in hell. St. Robert Bellarmine, like St. Francis de Sales his friend, worked to make known the tenderness of God. Love is the basis of his spirituality, he gives us confidence in that God, who is the God of joy and goodness, who calls the sinner to penance and wishes infinitely more than us for our salvation. He made virtue lovable and easy, persuading us that holiness simply lies in the fulfillment of the divine will, in the duties of one’s own state, and in filial abandonment. At a time when Calvin’s obscure pessimism dominated, and in which Catholics themselves, out of a need for reform,
The Saint.
With reason it was thought that St. Roberto Bellarmino had received from God the threefold vocation, to teach the faithful, to maintain piety in fervent souls, and to confuse heretics. It is clear how St. Francis de Sales kept him as a teacher, and how Benedict XV made him the model of those who propagate and defend the Catholic religion.
But St. Robert was truly in all the positions he occupied in his long career: simple religious or provincial, professor or director of consciences, archbishop or Cardinal of Curia. It was he who led St. Louis Gonzaga on the path to holiness; he was a highly listened adviser to several Popes. As archbishop he applied the decrees of the Council of Trent to the point of scruple: he was faithful to the residence, zealous for the preaching, of an inexhaustible charity towards the poor, concerned about the formation of young priests, for the dignity of the clergy and for the beauty of the cult divine. His austerity of life never failed. Even when he was elected Cardinal he kept the resolution not to change the kind of life he led in the Society of Jesus in anything. Every day he devoted several hours to prayer, he fasted three times a week and maintained, even in the midst of honors, a very modest kind of life. He never tried to enrich the family and it was with great difficulty that he was persuaded to come to the aid of his relatives, who lived in poverty. He had very humble feelings towards himself and was of an admirable simplicity of soul, always vigilant so as not to obscure, even with the slightest guilt, the innocence of his Baptism. He had a filial, tender and strong love for the Most Holy Virgin Mary. always vigilant so as not to blur, even with the slightest guilt, the innocence of his Baptism. He had a filial, tender and strong love for the Most Holy Virgin Mary. always vigilant so as not to blur, even with the slightest guilt, the innocence of his Baptism. He had a filial, tender and strong love for the Most Holy Virgin Mary.
All his virtues shone with splendid light during the course of the illness that led him to death. Pope Gregory XV and several cardinals, moved by the thought that such support would be lacking in the Church, took turns around him. When he made his soul to God, the whole city of Rome made solemn funerals and, with one voice, canonized him. His body, laid in the Church of Sant’Agnazio, near the tomb of San Luigi Gonzaga, as he had desidered, it has remained, until our days, surrounded by the veneration of the faithful.
Life
St. Robert Bellarmine, nephew of Pope Marcello II, was born in Montepulciano, near Florence, in 1542. From his youth he showed great pity and a lively desire for apostolate. He entered the Society of Jesus at the age of 18 and made his studies in Rome, Florence, Mondovì, Padua and Leuven, where he was consecrated priest and was chosen to hold a chair of theology. He was soon reputed to be one of the first theologians of Christianity, and Pope Gregory XIII called him to Rome to entrust him with a course of controversies at the Roman college, where he had up to 2000 students for auditors. After being Provincial of Naples, he was again requested in Rome by Clement VIII, who appointed him Concultor of the Holy Office, then Cardinal. Consecrated bishop, he reached the Archdiocese of Capua in 1602 which he administered for three years, when,
Prayer
Like a lighted lamp, placed on the candlestick. to illuminate all the inhabitants of the house, you have illuminated Catholics and those who were lost far from the Church; like a star in the firmament, by means of the rays of your science, as vast as it is profound, and by means of the shining splendor of your talents, you brought to all men of good will the truth that you have always served above all others thing. With your vigorous defense of the Catholic dogma, you were the first apologist of your time, as well as of the following eras, to attract the attention and admiration of all the true servants of Christ “. Pray for us who applaud the honors that Rome has decreed you. The needs of our time are very similar to yours: the love of novelties still seduces many souls, and rationalism, son of Protestantism, he has diminished the truths among us. Support our prayer which asks God, in the Collection of the Mass, for the “love of truth, and for the hearts of wanderers, to return to the unity of the Church”.
Zealous pastor, get to it priests and bishops who “inflamed like you by the fire of charity, strive relentlessly for the good of souls, and make them run, with a dilated heart, in the way of God’s commandments, through their advice and their examples.
It also teaches all the faithful to esteem above all the truths of the catechism. That this little book, to the perfection of which you have worked so much, not only gives us the science necessary to save us, but the venerable Mariano di Rocca Casale, who knew how to bring us into the path of perfection, following that humble converse friar draw his marvelous wisdom in the Franciscan Rule and in your little manual. Above all teach us to practice the first two commandments, in which the whole law is summarized. The love of God dominated your life and gave it all its harmony and dignity. We too, like you, could keep the gaze of the heart on Jesus Crucified without respite and see only Him, in the person of our brothers. Inspire us also those feelings of tenderness that you had for the Immaculate Virgin.
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| Feast of the Ascension |
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Posted by: Stone - 05-13-2021, 07:55 AM - Forum: Easter
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INSTRUCTION ON THE FESTIVAL OF THE ASCENSION OF OUR LORD
Taken from Fr. Leonard Goffine's Sundays and Feast days Throughout the Ecclesiastical Year 1886
AT the Introit the Church sings the words which were spoken by the angels to the apostles and disciples, after the Ascension of our Lord: Ye men of Galilee, why wonder you, looking up to heaven? allel.: He shall so come as you have seen him going up into heaven. Allel., allel., allel. (Acts i. II.) Oh, clap your hands, all ye nations; shout unto God with the voice of joy. (Ps. xlvi. 2.) Glory be to the Father, &c.
PRAYER OF THE CHURCH. Grant, we beseech Thee, O Almighty God, that we who believe Thy only-begotten Son, our Redeemer, to have this day ascended into the heavens , may ourselves also in mind dwell amid heavenly things. Through the same.
LESSON. (Acts i. i — ii.) The former treatise I made, O Theophilus, of all things which Jesus began to do and to teach, until the day on which, giving commandments by the Holy Ghost to the apostles whom he had chosen, he was taken up: to whom also he showed himself alive after his passion, by many proofs, for forty days appearing to them, and speaking of the kingdom of God. And eating together with them, he commanded them that they should not depart from Jerusalem, but should wait for the prom- ise of the Father, which you have heard (saith he; by my mouth: for John indeed baptized with water, but you shall be baptized with the Holy Ghost, not many days hence. They, therefore, who were come together, asked him, saying: Lord, wilt thou at this time restore the kingdom to Israel? But he said to them: It is not for you to know the times or moments which the Father hath put in his own power; but you shall receive the power of the Holy Ghost coming upon you, and you shall be witnesses to me in Jerusalem and in all Judea, and Samaria, and even to the uttermost part of the earth. And when he had said these things, while they looked on, he was raised up: and a cloud received him out of their sight. And while they were beholding him going up to heaven, behold, two men stood by them in white garments, who also said: Ye men of Galilee, why stand you looking up to heaven? This Jesus who is taken up from you into heaven, shall so come, as you have seen him going into heaven.
Quote:EXPLANATION. This gospel of St. Luke addressed to Theophilus, a Christian of note in Antioch, contains an account of the life, sufferings, and death of Jesus up to the time of His ascension into heaven. The Evangelist continues his account in the Acts of the apostles, in which he describes in simple words that which Jesus did during the forty days following His Resurrection, and the manner in which He ascended into heaven in the presence of His apostles. Rejoice that Christ today has entered the glory gained by His sufferings and death, and pray: I rejoice, O King of heaven and earth, in the glory Thou hast this day attained in heaven. Sing to God, ye kingdoms of the earth: sing ye to the Lord: sing ye to God, who mounteth above the heaven of heavens to the east. Give ye glory to God for Israel, his magnificence and his power is in the clouds. God is wonderful in his saints, the God of Israel is he who will give power and strength to his people, blessed be God. (Ps .lxvii. 33—36.)
GOSPEL. (Mark. xvi. 14 — 20.) At that time, Jesus appeared to the eleven as they were at table: and he upbraided them with their incredulity and hardness of heart, because they did not believe them who had seen him after he was risen again. (And he said to them: Go ye into the whole world, and preach the gospel to every creature. He that believeth and is baptized shall be saved: but he that believeth not shall be condemned. And these signs shall follow them that believe. In my name they shall cast out devils: they shall speak with new tongues; they shall take up serpents: and if they shall drink any deadly thing, it shall not hurt them : they shall lay their hands upon the sick, and they shall recover.)* And the Lord Jesus, after he had spoken to them, was taken up into heaven, and sitteth on the right hand of God. But they going forth preached everywhere, the Lord working withal, and confirming the word with signs that followed.
Why did Christ say to His apostles: Go ye into the whole world and preach the gospel to all creatures?
To show that no one is to assume the office of preaching, but must look for his mission from the lawful pastors of the Church. And when Christ sends His apostles into the whole world, to all nations without exception, He shows His willingness to save all men. If the designs of God are not fullfilled, the blame is not to be attributed to God, but to man, who either does not accept the doctrine of the gospel, or accepting, does not live in accordance with it, or else renders himself by his obduracy in vice, unworthy of the gospel.
Is faith without good works sufficient for salvation?
No, faith that is not active in love, not fruitful in good works, and therefore not meritorious, {Gal. v. 6.)is not sufficient for salvation. "Such faith," says St. Anselm, "is not the faith of a Christian, but the faith of the devil." Only he who truly believes in Christ and His doctrine, and lives in accordance with it, will be saved.
Is ours then the true faith since all the faithful do not work miracles, as Christ has predicted?
St. Gregory very beautifully replies to this question: "Because the Redeemer said that true faith would be accompanied by miracles, you must not think that you have not the faith, because these signs do not follow; these miracles had to be wrought in the beginning of the Church, because faith in her had to be increased by these visible signs of divine power." And even now when such signs are necessary for the propagation of the faith, and victory over unbelief, God gives His faithful power to work them.
Are miracles wrought, now in the Catholic Church?
Yes, for there have been at all times saints in the Church, who, as seen from their lives, have wrought miracles, on account of their faith, which even the heretics cannot deny; for instance St. Francis Xavier, who in the sight of the heathens, raised several dead persons to life. In a spiritual manner all pious Catholics still work such miracles; for, as St. Chrysostom says, "they expel devils when they banish sin, which is worse than the devil; they speak new tongues when they converse no longer on vain and sinful things, but on those which are spiritual and heavenly." "They take up serpents," says St. Gregory, "when by zealous exhortations they lift others from the shame of vice, without being themselves poisoned; they drink deadly things without being hurt by them, when they hear improper conversation without being corrupted or led to evil; they lay their hands upon the sick and heal them, when they teach the ignorant, strengthen by their good example those who are wavering in virtue, keep the sinner from evil, and similar things." Strive to do this upon all occasions, O Christian, for God willingly gives you His grace and you will thus be of more use to yourself and others, and honor God more than by working the greatest miracles.
Where and how did Christ ascend into heaven?
From Mount Olivet where His sufferings began, by which we learn, that where our crosses and afflictions begin which we endure with patience and resignation, there begins our reward. Christ ascended into heaven by His own power, because He is God, and now in His glorified humanity He sits at the right hand of His Father, as our continual Mediator.
In whose presence did Christ ascend into heaven?
In the presence of His apostles, and many of His disciples, whom He had previously blessed, (Luke xxiv. 51.) and who, as St. Leo says, derived consoling joy from His ascension. Rejoice, also, O Christian soul, for Christ has today opened heaven for you, and you may enter it, if you believe in Christ, and live in accordance with that faith. St. Augustine says: "Let us ascend in spirit with Christ, that when His day comes, we may follow with our body. Yet you must know, beloved brethren, that not pride, nor avarice, nor impurity, nor any other vice ascends with Christ; for with the teacher of humility pride ascends not, nor with the author of goodness, malice, nor with the Son of the Virgin, impurity. Let us then ascend with Him by trampling upon our vices and evil inclinations, thus building a ladder by which we can ascend; for we make a ladder of our sins to heaven when we tread them down in combatting them."
ASPIRATION. O King of glory! O powerful Lord! who hast this day ascended victoriously, above all heaven, leave us not as poor orphans, but send us, from the Father, the Spirit of truth whom Thou hast promised. Alleluia.
Why is the paschal candle extinguished after the Gospel on this day?
To signify that Christ, of whom the candle is a figure, has gone from His disciples.
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INSTRUCTION ON MIRACLES
And these signs shall follow them that believe. (Mark xvi. 17.)
What is a miracle?
A miracle, as defined by St. Thomas of Aquinas, is anything beyond the ordinary, fixed state of things that is done through God. Thus when the sun stands still in his course, when thousands are fed with five loaves and two small fishes, when by a word or simple touch the dead are raised to life, the blind see, and the deaf hear, these are things contrary to nature, and are miracles which can only be performed by God or those persons to whom God has given the power.
That God can work miracles, cannot be denied. God has made the laws of nature, and at any time it pleases Him, He can suddenly suspend them, and that God has at times done so, we have more solid and undeniable proofs than we have for the most renowned and best authenticated facts of history, far •more witnesses testify to miracles, the whole world has believed them, and been converted by them; more than eleven millions of martyrs have died to confirm and maintain their truth; no one gives up his life for lies and deceptions; the Jews and pagans have admitted them, but ascribed them to witchcraft and the power of demons rather than to God; by this they proved and acknowledged the truth of miracles, because in order to deny them, they were driven to false and absurd explanations of them.
Can men work miracles?
No; only God works miracles through man to whom He gives the 'power. The history of the Christian Church in all ages bears testimony, that men have wrought miracles in the name of Jesus, as, for example, the apostles and the saints.
Can miracles be worked by the relics of saints, pictures, &c?
The Church, in the Council of Trent, solemnly declares, that we are never to believe that there is in any picture or relic any hidden power by which a miracle can be worked, and that we are not to honor or ask any such thing of them. Therefore no miracle can ever be worked by them, but God can perform miracles through them, and He has done so, as the holy Scriptures and the history of the Church of Christ both prove. But when through certain pictures (usually called miraculous pictures) miracles do take place, that no deception may occur, the Church commands that such a picture shall not be exposed for the veneration of the faithful, until the truth of the miracles performed is by a rigorous examination established beyond doubt; she then causes such pictures to be respectfully preserved as monuments of the goodness and omnipotence of God.
Why are there not so many miracles in our times as there were in the first days of the Church?
Because the Church is no longer in need of such extraordinary testimony to the truth of her teachings. Thus St. Augustine writes: "He who in the face of the conversion of the world to Christianity demands miracles, and strives to doubt those which have been wrought in favor of this most wonderful change, is himself an astonishing miracle of irrationality and stupidity;" and St. Chrysostom says: "The question is sometimes asked: How happens it there are not so many miracles now-a-days? The answer is, because the knowledge of Christ is propagated all over the earth, and the Church is like a tree which, having once taken deep root and grown to a certain height, no longer needs to be carefully watered and supported."
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| SiSiNoNo: Vatican Council II: The Great New Approach - September 1998 |
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Posted by: Stone - 05-12-2021, 08:58 AM - Forum: Vatican II and the Fruits of Modernism
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SiSiNoNo - September 1998 No. 28
Vatican Council II: The Great New Approach
A KIND OF MUTINY
It has been common knowledge for a long time that Pius XII (who died on Oct. 9, 1958) had already considered the possibility of summoning an ecumenical council. He was succeeded by John XXIII who, at the time, was regarded as a transitional pope (transitional from what to what?). Hardly three months after being elected, he announced his intention of convoking a council. The Curia and the Preparatory Commissions began their preparation and, after 18 months' work, presented 73 "schemas" which were either rejected or profoundly modified by the Council itself. The magazine La Croix, in a special issue in December, 1975, carried an interview with the Dominican Fr. Yves Congar (who was subsequently made a cardinal and was one of the Council's "experts"). In this article, Fr. Congar openly ridiculed these "schemas":
Quote:"Seventy-three of them! Many of them reflected the theology of Pius XII and re-affirmed counter-reformation doctrine…"
It could not be clearer: those who pulled the strings of the Council did not want to hear any talk either of "Catholic theology" (for there is no such thing as a personal theology of Pius XII) or of the council of Trent.
It was at that point that Pope John XXIII played a part which reminds one of the Sorcerer's Apprentice. The fact is that he was suddenly overtaken by events, giving the impression that he was no longer capable of governing. According to the reports of Fr. Congar (and others), the Pope "had something simple in mind, a kind of kerygmatic[1] theology of the Faith, with a very detailed adaptation of Canon Law." In the event, this Council, which Pope John XXIII intended to last for two months and be completed by Christmas, continued for four years.
The Council had hardly begun, Fr. Congar tells us in the same interview, when "the bishops became more confident and very quickly, from October 1962, a certain number of bishops had simply decided to reject the doctrinal schemas which had already been prepared."
Carried along by this tidal wave, it is reported that Pope John XXIII said to several cardinals (from whom Fr. Congar got his information): "They didn't understand me." If this is so, it implies that he never regained control of the situation. Archbishop Lefebvre, in one of his first addresses on this subject (1969), referring to events which in many ways resembled a mutiny, said:
Quote:The whole drama of this situation is this...and I am not the only one to think so: from the very first days, the Council was under siege by the forces of progressivism….We were convinced that something abnormal was happening in the Council. It was scandalous how people were trying to turn the Council from its purpose by attacking the Roman Curia and, thereby, Rome herself and the successor of Peter.
THE "SPIRIT OF THE COUNCIL"
All the preceding councils, with the exception of the 4th (Chalcedon) and the 13th (Lyons), exhibit a rigorous pattern; the true doctrine is set forth and the opposite errors are condemned. This is carried out in a logical sequence which means that these two parts are inseparable: the second flows necessarily and logically from the first. By contrast, the acts of Vatican II are in the form of a series of addresses followed by recommendations, exhortations and vague suggestions, which are thus capable of being turned and applied in the particular sense desired by the Council's manipulators.
To understand Vatican II, one must bear in mind that the particular approach adopted in each area discussed in its documents follows, in its turn, from a certain general approach which could be called the "Spirit of the Council"...astray and evasive like the spirit of modernity, twisting and slippery as an eel. Accordingly, if one manages to catch a thread, one must follow it and not let it go. Such a thread might be, for instance, the special supplement of La Croix of Dec. 1975, ten years after the Council, dedicated specifically to the "great new approach" of the Council. What we have here is a very interesting analysis of the conciliar documents, followed by an even more interesting interview with Fr. Congar who, in the meantime, had been raised to the dignity of the Cardinalate...which gives his words the weight and value of approval on the part of the Curia and the Sovereign Pontiff.
THE "MOST FUNDAMENTAL" TEXT
Fr. Congar, while he has no great opinion of the Declaration on Religious Liberty (Dignitatis Humanae) which he regards as a banal document with no other merit than having "contradicted the Syllabus," exalts the merits of the Dogmatic Constitution on Divine Revelation (Dei Verbum) and regrets that this text did not have a greater impact.
We too admit that this document is of great importance but for reasons very different from those of Fr. Congar.
Passing over his laudatory commentaries on things he approves of, we shall concentrate on his statement that this constitution had "a considerable influence":
Quote:Although it is one of the shortest texts of the Council, this constitution is perhaps the most fundamental. By making Scripture the basis of preaching and theology, it has indicated the direction to be taken by all the other texts of the Council. It has presided over the liturgical reform by allowing Christians to have access to a wider choice of scriptural passages, both in the Mass and in the other sacraments. By refusing to ratify the theory of the two sources of revelation (Scripture and Tradition), it permitted a rapprochement with Protestants [who evidently admit only scripture, not tradition - Ed.] and had a considerable ecumenical influence. Fr. Congar was able to say that this constitution had put an end to the Counter-Reformation (i.e., the Council of Trent).
ALIGNMENT WITH LUTHERANISM
In other words, this conciliar constitution, which claims to be "dogmatic" and which has set the direction for all the other conciliar texts, which has presided over the liturgical reform, which has had a considerable ecumenical influence, intends to impose - as a dogma - the liquidation of the Tridentine Counter-Reformation. Thus it prescribes alignment with the Protestant Reformation, which the Council of Trent was (we must suppose) mistaken in opposing!
The new "pastoral" approach which the Council wanted to impose dogmatically (Dei Verbum is a "dogmatic constitution") is an invitation to ignore the Council of Trent, to act as if it no longer exists, as if it no longer has any validity. This is the return to the Protestant principle of "sola Scriptura" - Scripture alone is the source of revelation -which explains (and here Fr. Congar is right) the ecumenical strategy of the Council and the total reform of the liturgy, not only of the ritual but of the entire temporal cycle. This explains the pre-eminent place given to the "Liturgy of the Word" and to biblical texts (sola Scriptura), going hand-in-hand with the disappearance of the systematic teaching of religion according to a true Catechism (which is the Catechism of the Council of Trent, which formed the basis of the diocesan catechisms until 30 years ago). This explains the return to the Memorial of the Last Supper, which does not need a true altar but only a simple table, and the de-natured function of the priest, who no longer sacrifices but has become the president of the assembly.
An historic moment: January 25, 1959, in the Basilica of St. Paul-Outside-the-Walls, Pope John XXIII announces that the Second Vatican Council will take place.
THE ECUMENICAL APPROACH
We are very well aware that the liturgical reform has been following scarcely camouflaged ecumenical objectives. The reformers, working together with well-known Protestants, played on the ambivalence of the new rite and, by means of this subterfuge, toyed with the idea that the reformed missal could be used by both Catholics and Protestants, together or separately.
This is intellectual dishonesty, which has created and maintained ambiguity in the hope of attracting Protestants. There is something in this which recalls Pascal's famous "wager," in the sense that the Catholic invites the non-Catholic to have some experience of Catholic religious practice, by substituting habit for faith. This is why, by the way, certain philosophers consider Pascal a modernist before his time. The "experience" of Catholicism as a source of Faith is very close to modernist immanentism, if not identical with it.
It is permissible to see similarities between Pascal's "wager" and what is called "communio in sacris," which the Council's Decree on Ecumenism, far from excluding, considers positively as something to be "sometimes desirable" as a way of re-establishing Christian unity, a method to be used with " discernment," prudently, according to the judgment of episcopal authority such precautions are more in the nature of a pious hope.
"Communio in sacris" means participation by non-Catholics in the sacred action, i. e., the liturgy, not only in prayer. There is more than a simple analogy between this practice, which is growing more and more, and Pascal's "wager." The latter invites the non-believer, whom he would like to lead to the Faith by means of religious practice, to "wager" on the existence or non-existence of God and then, on the basis of belief in God's existence, to draw the practical consequences for his life. After this, Pascal indicates what he believes to be the "system" already followed by others:
Quote:Begin where they have begun, that is, by doing everything as if they were already believers, taking holy water, having Masses said, etc…. Naturally, that will bring you to believe and help you to become accustomed (Pensées, No.233).
The justified objection to this method is that it has substituted external gestures for the internal act of faith and has given the non-believer license to perform sacred acts in virtue of "experience," whereas these acts are reserved by the Church to those who have the Faith and the necessary purity of heart. Thus it has authorized the non-believer to perform sacrilegious and gravely culpable acts). Applied to Ecumenism, this process consists, neither more nor less, in inviting Protestants and Orthodox to "act as if they were Catholics," in Pascal's terms and to join in (communicatio) the Church's liturgy (in sacris) after having accommodated it in order to make it easier for them to take this step. In other words, the liturgical reformers have lowered the threshold of orthodoxy so that the invited guests should not stumble at the first step.
The practical result, which is growing more and more evident, is that there are no conversions, while among Catholics, the view is more and more widespread that all the Christian denominations and all the religions are of equal value. Thus, what people believe they can gain in the name of a misconceived charity, is lost at the level of Faith. Is this a coincidence? The effect is contained potentially in the cause, and the cause can be correctly identified in what La Croix called "the Council's great new approach."
THE " ANTHROPOLOGICAL " APPROACH
A second current which has determined the reflections and acts of the Council Fathers is the so-called Theological Anthropology or Anthropological Theology, which has transformed theology into sociology. The most authoritative witness to this approach is Pope Paul VI himself. On December 7, 1965, addressing the Council in its final session, he said:
Quote:Secular humanism has finally appeared in its terrible dimensions and, in a certain sense, has defied the Council. The religion of God Who becomes Man has confronted the religion of Man who becomes God! What was the result? A shock, a struggle, an anathema? It would have been possible but it did not happen….It is the discovery of human needs...that has absorbed the attention of our Synod... Has all this, and everything we could say about the human value of the Council, perhaps deflected the spirit of the Church in the Council towards the anthropocentric thrust of modem culture? Not deflected, but given it an orientation. No one observing this predominant interest on the part of the Council, in human and temporal values, can deny that this interest is due to the pastoral character which the Council has chosen as its program. Such an observer would have to recognize that this same interest has never been separated from the most authentic religious interest, either by the charity which is its sole inspiration, or by the close link, constantly affirmed and promoted by the Council, between human and temporal values and those properly called spiritual, religious and eternal: we yield to man, to the earth, but we raise them up to the Kingdom of God (Homily, Dec. 7, 1965, Osservatore Romano, Dec. 8, 1965).
This is a confession of considerable weight: the Church has turned towards man.
Are we to understand that the Church has turned towards man by turning its back on God? Pope Paul VI says no; the hierarchy will certainly say no. But when, 30 years after the end of the Council, we see that the bishops and their clergy have become sociologists and, in fact, no longer teach religion, one can and must wonder if, after all the discussions and statements, this is not the reality of the situation: the Church, in the person of her ministers, has turned towards man by turning away from God.
The "Christian" philanthropy has infiltrated everywhere. It is even found in the Decree on Ecumenism, in the second chapter which deals with the practice of Ecumenism. Here we find a section devoted to "collaboration with our separated brethren," who are invited to join in the crusade "against the afflictions of our times, such as famine and natural disasters, illiteracy and poverty, lack of housing and the unequal distribution of wealth," all objectives within the competence of states and public authorities and not of the Church.
So there is no surprise when we see the Pope calling the heads of the principal world religions together at Assisi to promote peace by common prayer. Projects of this kind are perfectly in line with the approach set forth by the Council.
THE "SPIRIT OF INDEPENDENCE"
A third factor, which is more a mentality than a deliberate approach but which played its part at the Council and goes a long way towards explaining what happened "after the Council," is the spirit of independence - which is at the root of Protestantism.
The first manifestation of the spirit of rebellion was the mutiny of an important segment of the episcopate at the start of the Council. Immediately thereafter the modernists took charge of the direction the Council was to take. Thanks to this initial revolt against authority, the bishops became infatuated with independence and "freedom." It was at this time that one impertinent individual, having said that after Vatican I, the Church had had some great Popes, like Leo XIII, Pius X, Pius XI and Pius XII, dared to add that, with the passage of time, the Roman Curia had become a perfectly effective...omnipotent...instrument of government and study...in other words, it had become tyrannical.
During the Council, Pope Paul VI seemed to share this blind opposition to supreme power. In the interview already mentioned, Fr. Congar gives this testimony:
Quote:When he (Pope Paul VI) intervened, he did so with great discretion. As he said several times, he would have preferred not to intervene at all but to leave the Council free. But several times, he reminded us that he was at least one of the Council fathers. There is something unsatisfactory about the way the pope, with his primacy, is related to the Council, of which the pope is a member. We lack a good theological and practical relationship between these two realities (and yet there has been an excellent relationship between them for 2,000 years. One only has to remember that the pope is not a member of the Council but its head, and that he is indispensable to the Council's validity.) Pope Paul VI intervened discreetly in some Commissions; he sent "modi" (modifications) to the Theological Commission several times, but left it free whether to adopt them or not. Sometimes the Commission rejected these "modi": He also intervened to have 19 "modi" inserted into the Decree on Ecumenism, which provoked a stir because the text had already been voted on by the whole Council. Of these 19 "modi, " only three or four were really concerned with the text. Pope Paul VI had no idea that his intervention would give rise to such a storm of protest. Finally, he did not want to have to repeat his action and asked that the texts should be given to him in good time, so that he could make his observations on them.
Here we must recall the episode of the Nota Praevia (Preliminary Explanatory Note) which was imposed by Pope Paul VI to make it clear in the traditional sense the term "collegiality" was to be understood. The very existence of this Nota Praevia (see below), quite independently of what it contains, is one proof among many of the lack of intellectual rigor on the part of the Council's artisans. The most worrying thing, however, is the incoherent position of the Pope vis-a-vis the Council, as underlined by Fr. Congar. This is the attitude of a Head who has no awareness of his authority and who dares not intervene. At all events, he does not intervene very much, nor does he do so in a precise manner. We find an incoherent theological attitude here. On the one hand, from time to time, he is obliged to remind the fathers that he has the primacy, while on the other hand it seems that, with his "discreet" interventions, he is trying to win acceptance as one Council father among others (which he is not).
Is not this attitude an implicit avowal of that "conciliarism" - an ancient heresy going back to the 12th century - which affirmed that the Council is superior to the pope and which was condemned by Vatican I? Pope Paul VI has thus given the impression that he would be content with a simple primacy of honor: “primus inter pares." This is precisely what the Orthodox schism claims. In any case, this strange Council leaves us with the question: was Pope Paul VI in charge of it, or was it in charge of him?
THE MODERNIST TYRANNY
The sequel is in line with this desire for emancipation on the part of the bishops. They demand that the Roman Curia be "internationalized": it is granted. They demand the reform of the Curia and of Church government: the reform was initiated on August 15, 1967, with the constitution Regimini Ecclesiae Universae, which satisfies those who were complaining of the "tyranny" of Rome. The Holy Office, whose essential task was to guard the integrity of the doctrine of Faith - which was why it was feared by the modernists - is liquidated to make room for a kind of Theologians' Academy without any coercive powers. The case of Hans Küng amply demonstrated this. The Consistory, a disciplinary congregation (a kind of council of the Episcopal Order), was also liquidated and replaced by a Congregation for Bishops without coercive powers. Moreover, all the congregations lose their autonomy and are now dependent on the Secretariat of State, which thus becomes the central organ of Church government, whereas the pope is reduced to a figurehead, like the sovereign of a modern state where the king reigns but does not govern. From 1967 on, a reign of inverse tyranny begins in the Church. The tyranny of the modernists, who have taken over all controls.
One beneficial effect of the new constitution Pastor Bonus of June 28, 1988, has been to restore to the Roman congregations a part of the autonomy which had been removed from them by the constitution Regimini Ecclesiae Universae, but that does not mean that the Church is safe. The evil has been done and the damage has not been repaired. Thirty years after Vatican II, the Church is 90% Protestant.
ATTEMPTS TO PROTESTANTIZE THE CHURCH
Once the boundaries were thrown down and the Roman guardianship shaken, the bishops, in their turn, saw their diocesan clergy adopting the same attitude towards them. Then the faithful did the same towards their parish clergy, thanks to the bad example set by those above them. We must even say that it was the clergy themselves who pushed the faithful to act in this way.
Thinking that they were doing well to adulate the laity, who were now invited to become “adult Christians,” bishops and clergy sowed the wind and reaped the whirlwind. In turn, the faithful made themselves independent. Who cannot see the enormous difference between “adult Christians” and Christian adults? In the wake of the Council, Christians who foolishly had been taught that henceforth they were “adults” grasped that this implied that they were to reject all tutelage, doctrinal and disciplinary, on the part of their pastors. That is how the mentality of the Protestant “freedom of conscience” has been insinuated into people’s minds, without the need -as Luther did long ago, at Wittenberg - to nail a series of theses to the Church doors, declaring the break with Rome. Luther's Protestantism was doctrinal; that of the modernists, for 30 years, has been practical. It is a Protestantism of deeds, it is concrete, but the result is the same. Why should we be surprised at the attempts to rehabilitate Luther? And what is the purpose of this rehabilitation? Perhaps to facilitate the return of Lutherans to the Catholic Church? ...Let's be serious for once!
And why should we be amazed at the demands made in the petition circulated last year in Germany by the group calling itself "We are Church”? The one thing follows directly from the other!
Insofar as these faithful - though it must be questioned whether they belong to the Church - regard themselves as liberated from hierarchical tutelage, and insofar as their thinking is unconsciously influenced by the democratic principles of modern society, they are only imitating the kind of false demands made by trade-unions in the economic and social sphere. To show them that they are in error, one would have to go right up to the top of the ladder of ideas and there one would arrive at the testimony of Fr. Congar:
Quote:One day John XXIII said that he wanted to open wide the Church's doors and windows: de facto the power of speech had been given to the Church, whereas under Pius XII, people were restricted to repeating the Pope's words.
In the world of ideas, there are some things as dangerous as grenades; when they are man-handled, they explode and the damage sometimes far exceeds all prediction.
BUT IT’S YESTERDAY’S POPES WHO ARE TO BLAME
Would the hierarchy have the courage, 30 years after Vatican II, to draw up the balance-sheet? Will it still say that, as some people have said, one has to distinguish between the Council and what came after it?
On this matter, Fr. Congar gave an astonishing answer to the readers of La Croix in 1976: those responsible for the post-conciliar confusion, he suggested, were Gregory XVI, Pius IX, Pius X and Pius XII, whose qualities as a very great pope he is quick to acknowledge, only to go on to attack him in what follows:
Quote:Many people have failed to take account of the radical change brought about by Vatican II. The Church of the period of Pius XII, who was a very great pope with extraordinary prestige and influence, was submissive in a way that the youngest people of today have not the least idea. Rome then exercised an extremely effective and rigorous control in all areas, based in part on a theology - Roman Scholasticism - but also on a canonical, ethical and cultural systems…The whole drama of the post-conciliar period is due to the fact that things that had been blocked and kept at bay for too long by a Church which kept its doors and windows closed, are now violently - and somewhat blindly - forcing their way in. A kind of vast thaw seems to be carrying everything away with it.
To put it more precisely, the 18th and 19th centuries produced some noble values and achievements: confidence in human effort, in science, in progress, in the desire for freedom and the democratic awareness, in equality and social justice, in historical criticism…including that applied to the Bible. All this came about in a climate in which Man was exalted, and clearly the Church could not approve of this. Some people, it is true, began to distinguish between what was true and what was unacceptable, but in general, and particularly on the part of popes like Gregory XVI, Pius IX and, to some extent, Pius X, the Church's attitude was one of rejection - it was the mentality of a city under siege. Today doors and windows are open. It is impossible to rehabilitate two centuries of history within the space of 20 or 30 years. What we must do is acknowledge and accept things that have been forgotten for too long, while keeping in touch with the Faith. And here the Council gives us good guidance. It is not the Council which is the cause of the crisis but rather the fact that people ignore the crisis or fail to respond to it.
Clearly, then, the distant origin of the post-conciliar disorder and confusion must be sought in the narrow mentality of the popes of the 19th and 20th centuries, including Pius XII.
However, when one takes the trouble to analyze the "great new approach" of the Council, and when one has understood that this fundamental approach of rejecting Tradition, the substitution of sociology for theology, and all-round emancipation explains both the Council and what came after the Council, one has also grasped the intellectual continuity between them and the common cause they share.
CONCLUSIONS
It will be remembered that Fr. Congar was influential at the Council as a theologian, as one of its "experts." This is widely known. He himself was not slow to mention the fact and the journalists who interviewed him were happy to underline it, in order to give importance and authority to his utterances. What he said on the approach adopted by the Council, which is presented as a huge enterprise with a pastoral aim, and that had broken with the Counter-Reformation, cannot be neglected. The fact is that his observations on the achievement of Vatican II have not been rectified by the French episcopate nor by Rome. Not only has Fr. Congar not been disavowed, he was conferred with the cardinalitial dignity. This has given to his views, declarations, writings and publications, the highest guarantee he could have hoped for. Elevating him to the cardinalate, Pope John Paul II and the cardinals of the Curia have ratified Congar's views and commentaries on the Council's whole approach, giving them an official certificate of authority. From the simple religious he was in 1960, Cardinal Congar has thus become the Council's authorized interpreter, in the name of the hierarchy.
Having taken note of this, it will be easy to draw the following consequences - indeed, they are dazzlingly self-evident:
1. In pursuing a "pastoral" aim which breaks with the Counter-Reformation, the artisans of Vatican II have first of all put themselves out of range of the assistance of the Holy Ghost. It follows from this that Vatican II is merely a human work, a work of Churchmen. Its declarations must, therefore, be evaluated by reference to traditional doctrine.
2. Everything in the Council texts (constitutions, decrees, declarations) which calls for the faith and assent of the faithful would not be there had there not been 20 previous, authentic, infallible and irreformable councils. In other words, the Faith and adherence of the faithful has for its object, beyond Vatican II, all the doctrine formulated previously and which is found scattered here and there, in fragmentary allusions, in the Council texts. This means that the Council, as a point of reference, is not only incomplete and therefore superfluous, but it is furthermore harmful insofar as it is contaminated by the modernist vein, which is a spiritual poison.
Here it is appropriate to recall that the dogmatic constitution Dei Verbum, which deals with Divine Revelation and replaced the original schema entitled De Fontibus Revelationis, is considered to be the most important document since it gave the direction for the other conciliar texts. It directed the liturgical reform and, by refusing to ratify the theory of the two sources of revelation (Scripture and Tradition), it permitted - as they claim - a rapprochement with Protestants and exercised a considerable ecumenical influence…This is the constitution which, according to Fr. Congar, has put an end to the Counter- Reformation.
3. In spite of appearances, therefore, Vatican II is a pseudo-council. From a totally different point of view, one could say that it was useful in the life and health of the Church in the way that, in the field of medicine, an abscess can be regarded as useful since it concentrates and localizes the organism's infection. Sooner or later, the "conciliar" men, identified with the modernists, will be eliminated from the Church.
No true progress, no ecclesial development, can be accomplished outside of Tradition, let alone where it is rejected. Yet that is what the artisans of Vatican II wanted and that is what they did. In this matter, Cardinal Congar has given us a formal, irrefutable testimony.
(Translated by Graham Harrison from Courrier de Rome, May 1998, for the Society of Saint Pius X's quarterly review in Ireland, St.John's Bulletin.)
1. Kerygma (Gr. keryssein, to proclaim): The heralding or announcing of the king's coming. In the primitive Church it meant the proclamation of the Gospel as the good news of salvation. Today this term refers to the emphasis to be given to preaching, catechesis and theology, as a proclamation of God's word among men, centered in Christ. (Definition given in The Maryknoll Catholic Dictionary, 1965.)
NOTA PREVIA
(PRELIMINARY EXPLANATORY NOTE0
IMPOSED BY POPE PAUL VI
ANNOUNCEMENT MADE BY THE SECRETARY GENERAL OF THE COUNCIL AT THE ONE HUNDRED AND TWENTY-THIRD GENERAL CONGREGATION, NOV. 16, 1964
A query has been made as to what is the theological qualification to be attached to the teaching put forward in the schema The Church, on which a vote is to be taken.
The doctrinal commission has replied to this query in appraising the modi proposed to the third chapter of the schema The Church:
Quote:As is self-evident, the conciliar text is to be interpreted in accordance with the general rules which are known to all.
On this occasion, the doctrinal commission referred to its Declaration of Mar. 6, 1964, which we reproduce here:
Quote:Taking into account conciliar practice and the pastoral purpose of the present council, the sacred synod defined as binding on the Church only those matters of faith and morals which it has expressly put forward as such.
Whatever else it proposes as the teaching of the supreme magisterium of the Church is to be acknowledged and accepted by each and every member of the faithful according to the mind of the Council, which is clear from the subject matter and its formulation following the norms of the theological interpretation.
The following explanatory note prefixed to the modi of chapter three of the schema The Church is given to the Fathers, and it is according to the mind and sense of the note that the teaching contained in chapter three is to be explained and understood.
PRELIMINARY EXPLANATORY NOTE
The commission has decided to preface its assessment of the modi with the following general observations.
1. The word College is not taken in the strictly juridical sense, that is, as a group of equals who transfer their powers to their chairman, but as a permanent body whose form and authority is to be ascertained from revelation. For this reason it is explicitly said about the twelve apostles in the reply to modus 12 that Our Lord constituted them “as a college or permanent group” (cf. modus 53,c). In the same way the words “Order” or “Body” are used at other times for the college of bishops. The parallel between Peter and the apostles on the one hand, and the Pope and the bishops on the other, does not imply the transmission of the extraordinary power of the apostles to their successors, nor obviously does it imply equality between the head and members of the college, but only a proportion between the two relationships: Peter – apostles and popes – bishops. And therefore the commission decided to write in Art 2 not “in the same manner” (eadem ratione) but “in like manner” (pari ratione).
2. A man becomes a member of the college through episcopal consecration and hierarchical communion with the head of the college and its members (cf. art.22. end of §1).
It is the unmistakable teaching of tradition, including liturgical tradition, that an ontological share in the sacred functions is given by consecration. The word function is deliberately used in preference to powers which can have a sense of powers ordered to action. A canonical or juridical determination through hierarchical authority is required for such power ordered to action. A determination of this kind can come about through appointment to a particular office or the assignment of subjects, and is conferred according to norms approved by the supreme authority. The need for a further norm follows from the nature of the case, because it is a question of functions to be discharged by more than one subject who work together in the hierarchy of functions intended by Christ. “Communion” of this kind was in fact a feature abiding in the varying circumstances of the life of the Church through the ages, before it was endorsed and codified by law.
For this reason it is expressly stated that hierarchical communion with the head and members is required. The idea of communion was highly valued in the early Church, and indeed it is today, especially in the East. It is not to be understood as some vague sort of goodwill, but as something organic which calls for a juridical structure as well as being enkindled by charity. The commission, therefore, agreed, almost unanimously, on the wording “in hierarchical communion” (cf. modus 40 and the statements about canonical mission in art.24).
The documents of recent popes dealing with episcopal jurisdiction are to be interpreted as referring to this necessary determination of powers.
3. There is no such thing as the college without its head: it is “The subject of supreme and entire power over the whole Church.” This much must be acknowledge lest the fullness of the pope’s power be jeopardized. The idea of college necessarily and at all times involves a head and in the college the head preserves intact his function as Vicar of Christ and pastor of the universal Church. In other words, it is not a distinction between the Roman Pontiff and the bishops taken together, but the Roman Pontiff by himself and the Roman Pontiff along with the bishops. The pope alone, in fact, being head of the college, is qualified to perform certain actions in which the bishops have no competence whatsoever, for example, the convocation and direction of the college, approval of the norms of its activity, and so (cf. Modus 18). It is for the pope, to whom the care of the whole flock of Christ has been entrusted, to decide the best manner of implementing this care, either personal or collegiate, in order to meet the changing needs of the Church in the course of time. The Roam Pontiff undertakes the regulation, encouragement, and approval of the exercise of collegiality as he sees fit.
4. The pope, as supreme pastor of the Church, may exercise his power at any time, as he sees fit, by reason of the demands of his office. But as the Church’s tradition attests, the college, although it is always in existence, is not for that reason continually engaged in strictly collegiate activity. In other words, it is not always “in full activity” (in acta pleno); in fact it is only occasionally that it engages in strictly collegiate activity and that only with the consent of the head (nonnisi consentiente capite). The phrase “with the consent of the head” is used in order to exclude the impression of dependence on something external; but the word “consent” entails communion between head and members and calls for this action which is exclusive to the head. The point is expressly stated in art. 22, §2 and it is explained at the end of the same article. The negative formulation “only with” (nonnisi) covers all cases: consequently it is evident that the norms approved by the supreme authority must always be observed (cf. modus 84).
Clearly it is the connection of bishops with their head that is in question throughout and not the activity of bishops independently of the pope. In a case like that, in default of the pope’s action, the bishops cannot act as a college, for this is obvious from the idea of “college” itself. This hierarchical communion of all bishops with the pope is unmistakably hallowed by tradition.
N.B.: - The ontologico–sacramental function, which must be distinguished from the juridico–canonical aspect, cannot be discharged without hierarchical communion. It was decided in the commission not to enter into questions of liceity and validity, which are to be left to theologians, particularly in regards to the power exercised de facto among separated Eastern Christians, about which there are divergent opinions. [Austin Flannery, O.P., Vatican Council II: The Conciliar and Post-Conciliar Documents, Vol. 1.]
[Emphasis mine.]
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