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| Pfizer, BioNTech start COVID-flu combination vaccine study |
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Posted by: Stone - 11-04-2022, 08:03 AM - Forum: Health
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Pfizer, BioNTech start COVID-flu combination vaccine study
Nov 3 (Reuters) - U.S. drugmaker Pfizer Inc (PFE.N) and its German partner BioNTech SE have started an early-stage study to evaluate a combination vaccine targeting COVID-19 and influenza, the companies said on Thursday.
The single-dose vaccine candidate is a combination of Pfizer's mRNA-based flu shot and the companies' Omicron-tailored COVID-19 booster shot.
The early-stage study, which is being sponsored by BioNTech, aims to evaluate the combination shot's safety, tolerability and immunogenicity, or the ability to generate immune response.
The trial is being conducted in the United States and the companies aim to enroll 180 volunteers between the ages of 18 and 64. The first participant in the study was dosed earlier this week.
Rivals Moderna Inc (MRNA.O) and Novavax Inc (NVAX.O) are also developing combination vaccines targeting both COVID-19 and influenza. read more
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| Benedict names “always and only Pope Francis” in the Mass |
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Posted by: Stone - 11-04-2022, 08:00 AM - Forum: Sedevacantism
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Benedict names “always and only Pope Francis” in the Mass
November 2, 2022 (Steven O’Reilly adapted - emphasis mine unless otherwise stated) – Over the last couple weeks or so, I commented on an unintended humorous account, as told by Br. Bugnolo, regarding Andrea Cionci applying the hermeneutical approach of his supposed Ratzinger Code to certain comments made by Archbishop Ganswein with regard to Don Minutella and Benepapism. My article, and the link to Br. Bugnolo’s, may be found in a Roma Locuta Est article titled Ratzinger Code: “Don’t believe your lying eyes”. This article, in turn, provoked a response from Andrea Cionci, which, in turn, led to my penning a rebuttal article. My rebuttal, and the link to Cionci’s original article, may be found in a Roma Locuta Est article titled A Response to Andrea Cionci and his “Ratzinger Code”. To date, Signor Cionci has not responded to the rebuttal. I don’t think he will.
Now, as noted, these articles address some comments Archbishop Gänswein had made to certain priests regarding the Benepapist controversy. However, there is one comment in particular that Gänswein made I’d like to highlight here, as I had not specifically addressed it in my other articles above. The commentary below is part of Br. Bugnolo’s summary account of Gänswein’s statements made during a phone conversation with a priest associated with Don Minutella. Bugnolo writes (emphasis added):
Quote:In summary, the phone call: Don Minutella is a nut, theologically out of his mind. His book is not worth the paper it is written on. That Pope Benedict is totally faithful to Pope Francis. That he names not himself but Pope Francis in the Canon of the Mass. That there are errors in the Declaratio, but that it remains valid. This communication was like a kick in the legs, to use a metaphor from soccer. The telephone call ended by asking Father Gebhardt to seek spiritual counsel to avoid further canonical penalties.
Again, my articles above deals with this commentary, and the rest of Br. Bugnolo’s unintended humorous account of Cionci’s attempt to explain away the meaning of Gänswein’s comments regarding Don Minutella, et al.
The point though, in this article, is simply to highlight that here we have confirmation from Gänswein, as if we needed it, that Benedict clearly does not believe himself to be pope, as he “names not himself but Pope Francis in the Canon of the Mass.” Attempts to dismiss Gänswein’s words, or through any attempt to reinterpret them to mean anything else in light of a supposed Ratzinger Code are obviously desperate. The whole “Plan B”[1] and “Ratzinger Code” house of cards has collapsed.
Indeed, in the actual video, Don Minutella said the Gänswein stated that Benedict does not name himself in the Canon of the Mass but “always and only Pope Francis” (“sempre e soltanto…“) [See video found here; time stamp 16:10 – 16:18]. Those Benepapists who believe Benedict XVI intentionally retained his Petrine office really have no good answer to this. If Benedict believes himself pope, then why is he lying during the Mass?
Recently, a[s] noted above, we have considered Cionci’s comical attempts to explain away some of what Gänswein said to the 8 priests (see Ratzinger Code: “Don’t believe your lying eyes”) as well as Cionci’s nonsensical attempt to defend his position on “Pontefice Sommo”[ even after conceding the truth of my counter-evidence (see A Response to Andrea Cionci and his “Ratzinger Code”), but if he offered a “Ratzinger Code” explanation of Benedict naming “always and only” Francis in the Mass, I have not seen that in any article to date.
Now, by coincidence, on Ann Barnhardt’s site, she recently entertained a question from one of her readers as to whether it was okay to go to a Mass where a priest names Francis in the canon of the Mass (see here). Ms. Barnhardt answers in the affirmative, and states her reasons. But neither the original question or Ms. Barnhardt’s answer consider what Benedict does. Whether she does elsewhere, I don’t know. Regardless, the difficulty remains that Benedict names “always and only” Pope Francis in the Mass, and not himself. For those believing Ms. Barnhardt’s “substantial error” theory — a theory, and its variants, already back on its heels; this undermines any theory which alleges Benedict still believes himself pope in some way alongside Francis because Benedict “always and only” names Pope Francis.
On what grounds can Benepapists credibly attack those who accept the validity of Benedict’s resignation? The obvious question here is, if Benedict does not believe himself pope, why should anyone else?
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| In Paradisum, from the Traditional Catholic Requiem Mass |
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Posted by: Stone - 11-04-2022, 07:36 AM - Forum: For the Souls in Purgatory
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In Paradisum
from the Traditional Catholic Requiem Mass
This is the traditional, simple and wonderful Gregorian chant as found in the rites of the funeral Mass for the Roman Church.
The Latin lyrics and English translation follow:
In paradisum deducant te Angeli; in tuo adventu suscipiant te martyres, et perducant te in civitatem sanctam Ierusalem. Chorus angelorum te suscipiat, et cum Lazaro quondam paupere æternam habeas requiem.
May angels lead you into paradise; upon your arrival, may the martyrs receive you and lead you to the holy city of Jerusalem. May the ranks of angels receive you, and with Lazarus, the poor man, may you have eternal rest.
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| The Catechism of the Council of Trent 1923 [Audiobook] |
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Posted by: Stone - 11-04-2022, 07:00 AM - Forum: Resources Online
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The Catechism of the Council of Trent
Video description:
Catechism of the Council of Trent: All those who had part in the work of the Catechism were instructed to avoid in his composition the particular opinions of individuals and schools, and to express the doctrine of the universal Church, keeping especially in mind the decrees of the Council of Trent. On November 2, 1563 the Council of Trent enjoined on all bishops to see that the Catechism should be faithfully expounded to the people by all parish priests. January 17, 1566 Pope Saint Pius V succeeded Pope Pius IV. One of the first acts of the new Pontiff was to point a number of expert theological revisors to examine every statement in the Catechism from the viewpoint of doctrine.
This Catechism is unlike any other summary of Christian doctrine, it enjoys a unique authority among manuals. It was issued by the express command of the Ecumenical Council of Trent. It subsequently received the unqualified approval of many Sovereign Pontiffs. In his Bull of June 14, 1761, Pope Clement XIII said that the Catechism contains a clear explanation of all that is necessary for salvation and useful for the faithful, that it was composed with great care and industry and has been highly praised by all, that by it in former times the faith was strengthened, and that no other catechism can be compared with it. He concluded than, that the Roman Pontiffs offered this work to pastors as a norm of Catholic teaching and discipline so that there might be uniformity and harmony in the instructions of all.
Pope Leo XIII wrote that, “This work is remarkable at once for the richness and exactness of its doctrine, and for the eloquence of its style; it is a precious summary of all theology, both dogmatic and moral. He who understand it well, will have always at his service those aids by which a priest is enabled to preach with fruit, to acquit himself worthily of the important ministry of the confessional and of the direction of souls, and will be in a position to refute the objections of unbelievers.” Pope Saint Pius X declared that pastors should give catechetical instructions, and for this purpose they should use the Catechism of the Council of Trent.
In addition to Popes and Councils, many Cardinals, Bishops, and other very distinguished and learned ecclesiastics, distinguished for their learning and sanctity, vied with one another in eulogizing the Catechism of Trent. Among other things they have said that not since the days of the Apostles has there been produced in a single volume so complete and practical a summary of Christian doctrine as this Catechism, and that, after the Sacred Scriptures, there is no work that can be read with greater safety and profit.
Cardinal Valerius, the friend of St. Charles Borromeo, wrote of the Catechism: “This work contains all that is needful for the instruction of the faithful; and it is written with such order, clearness, and majesty that through it we seem to hear holy Mother the Church herself, taught by the Holy Ghost, speaking to us. ... It was composed by order of the Fathers of Trent under the inspiration of the Holy Ghost, and was published by the authority of the Vicar of Christ.” Salmanticenses, the great Carmelite commentators on St. Thomas, paid the following high tribute to the Catechism: “The authority of this Catechism has always been of the greatest in the Church, because it was composed by the command of the Council of Trent, because its authors were men of highest learning, and because it was approved only after the severest scrutiny by Popes Pius V and Gregory the XIII, and has been recommended in nearly all the Council that have been held since the Council of Trent.”
The preceptor of St. Francis de Sales said: “The Catechism of the Council of Trent was inspired by the Holy Ghost.” Dr. John Hagan, Rector of the Irish College in Rome, writes thus: “The Roman Catechism is a work of exceptional authority. At the very least it has the same authority as a dogmatic encyclical, it is an authoritative exposition of Catholic doctrine given forth, and guaranteed to be orthodox by the Catholic Church and her supreme head on earth. The compilation of it was the work of various individuals; but the result of their combined labors was accepted by the Church as a precious abridgment of dogmatic and moral theology. All official documents have occasionally been issued by Popes to explain certain points of Catholic teaching to individuals, or to local Christian communities; whereas the Roman Catechism comprises practically the whole body of Christian doctrine, and is addressed to the whole Church. Its teaching is not infallible; but it holds a place between approved catechisms and what is de fide.”
Translated into English with notes by Fr. John A. McHugh and Fr. Charles J. Callan. Imprimatur 1923.
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| UK man becomes first to receive bank microchip implant for making purchases |
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Posted by: Stone - 11-03-2022, 07:12 AM - Forum: Global News
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UK man becomes first to receive bank microchip implant for making purchases
One British former MP and commentator predicted that microchip implants are ‘the future for all of us.’
![[Image: man-being-microchipped-810x500.png]](https://www.lifesitenews.com/wp-content/uploads/2022/11/man-being-microchipped-810x500.png)
Man receiving microchip implant in left hand
wocomoDOCS / YouTube
Nov 2, 2022
(LifeSiteNews - adapted) — In a major victory for transhumanism, the first British man has been implanted with a bank card microchip, enabling him to make purchases with only the tap of his hand.
The British daytime program This Morning shared last week that Arnie Szoke, 40, from West London, is the first British man to have his banking information surgically implanted in him via chip.
‘It’s like a normal card but you have to be more precise where you tap,” the NHS healthcare assistant told The Sun. “It means I don’t have to keep a wallet with me all the time.” He added that the last time he had used cash, “£40 went missing along with my work pass card.”
Like a normal bank card, his microchip will eventually expire, and will need a £130 replacement procedure in 2029, according to The Sun.
Former MP Gyles Brandreth, who regularly appears on This Morning, raved about the technology as “marvelous,” according to the Daily Mail, predicting, “’It’s going to be the future for all of us. I think when we’re babies, like a pet, our cat has got an implant so it can go through the cat flap and it identifies it.”
“I want that to happen,” Brandreth continued. “And even in my forehead, it would light up with my name.”
Reactions to This Morning’s coverage were mixed, with some celebrating the technology, and others wary of its potential consequences.
The chip reminded another viewer of the “Mark of the Beast” foretold in Scripture.
World record-holding U.K paralympic athlete Ellie Simpson, who has cerebral palsy, had no qualms about the device, by contrast.
Szoke bought the chip, which costs £220 ($249), from the British-Polish start-up Walletmor. The product’s website explains that the chip is used together with an “independent digital wallet” called Purewrist, and that it can be surgically implanted in a “medical aesthetics clinic.”
While it remains to be seen how bank microchip implants will catch on in the U.K. and other countries, thousands of people in Sweden have already been implanted with microchips to replace traditional forms of payment information, boarding passes, government identification, and key cards.
Implanted microchips are a major feature of, and step towards transhumanism, which is an effort to “transcend biology through technology,” as Dr. Joseph Mercola has explained.
Privacy advocates have noted that microchip implants, if widely adopted, could usher in unprecedented levels of totalitarianism by which governments could track and control a spectrum of human behaviors.
Edwin Black, investigative journalist and author of War against the Weak: Eugenics and America’s Campaign to Create a Master Race, has pointed to China as an example of this kind of authoritarianism, as it already punishes and rewards its citizens through a social credit system programmed into their smartphones.
For example, during COVID, China used a color-coded system to restrict its citizens’ freedom of movement according to their “vaccination” status. A number of Chinese citizens reported this summer that the government turned their health codes to “red” to prevent their travel to banks to protest the freezing of their funds.
Many Christian commentators have noted that implanted bank microchips bear an eerie resemblance to the “Mark of the Beast” from the Book of Revelation in the Bible.
As stated in the Bible: “And he shall make all, both little and great, rich and poor, freemen and bondmen, to have a character in their right hand, or on their foreheads. And that no man might buy or sell, but he that hath the character, or the name of the beast, or the number of his name.”
In Revelation, St. John writes about a “second beast” of the Apocalypse who would force people to be branded and make it illegal for anyone to participate in commerce without the brand.
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| Fathers of the Church: On the Lord's Day |
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Posted by: Stone - 11-03-2022, 06:32 AM - Forum: Fathers of the Church
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Fathers of the Church: Sabbath (The Lord’s Day)
Taken from here.
![[Image: ?u=https%3A%2F%2Fwww.mediastorehouse.com...ipo=images]](https://external-content.duckduckgo.com/iu/?u=https%3A%2F%2Fwww.mediastorehouse.com%2Fp%2F164%2Ffathers-church-1632-abraham-bloemaert-14337907.jpg&f=1&nofb=1&ipt=f6af12d2ac13d5d98c60b27c72890b5c1f491b7dc33774e906502683af894ba5&ipo=images)
THE DIDACHE
“But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure.” (Didache 14 [A.D. 70])
IGNATIUS OF ANTIOCH
“[T]hose who were brought up in the ancient order of things [i.e. Jews] have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord’s day, on which also our life has sprung up again by him and by his death” (Letter to the Magnesians 9 [A.D. 110])
JUSTIN MARTYR
“[W]e too would observe the fleshly circumcision, and the Sabbaths, and in short all the feasts, if we did not know for what reason they were enjoined [on] you—namely, on account of your transgressions and the hardness of your heart. . . . [H]ow is it, Trypho, that we would not observe those rites which do not harm us—I speak of fleshly circumcision and Sabbaths and feasts? . . . God enjoined you to keep the Sabbath, and imposed on you other precepts for a sign, as I have already said, on account of your unrighteousness and that of your fathers . . .” (Dialogue with Trypho the Jew 18, 21 [A.D. 155])
JUSTIN MARTYR
“But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Savior on the same day rose from the dead.” (First Apology 67 [A.D. 155])
JOHN CHRYSOSTOM
“The rite of circumcision was venerable in the Jews’ account, forasmuch as the law itself gave way thereto, and the Sabbath was less esteemed than circumcision. For that circumcision might be performed, the Sabbath was broken; but that the Sabbath might be kept, circumcision was never broken; and mark, I pray, the dispensation of God. This is found to be even more solemn than the Sabbath, as not being omitted at certain times. When then it is done away, much more is the Sabbath.” (Homilies on Philippians 10 [A.D. 402])
JOHN CHRYSOSTOM
“For though few are now circumcised, yet, by fasting and observing the sabbath with the Jews, they equally exclude themselves from grace... You have put on Christ, you have become a member of the Lord and been enrolled in the heavenly city, and you still grovel in the law [of Moses]? How is it possible for you to obtain the kingdom? Listen to Paul’s words, that the observance of the law overthrows the gospel, and learn, if you will, how this comes to pass, and tremble, and shun this pitfall. Why do you keep the Sabbath and fast with the Jews? Is it that you fear the Law and abandonment of its letter? But you would not entertain this fear, did you not disparage faith as weak, and by itself powerless to save. A fear to omit the sabbath plainly shows that you fear the Law as still in force; and if the Law is needful, it is so as a whole, not in part, nor in one commandment only; and if as a whole, the righteousness which is by faith is little by little shut out. If you keep the sabbath, why not also be circumcised? And if circumcised, why not also offer sacrifices? If the Law is to be observed, it must be observed as a whole, or not at all.” (Homilies on Galatians 2:17 [A.D. 395])
AUGUSTINE
“Well, now, I should like to be told what there is in these ten commandments, except the observance of the Sabbath, which ought not to be kept by a Christian. . . .” (The Spirit and the Letter 23 [A.D. 412])
GREGORY THE GREAT
“It has come to my ears that certain men of perverse spirit have sown among you some things that are wrong and opposed to the holy faith, so as to forbid any work being done on the Sabbath day. What else can I call these [men] but preachers of Antichrist, who when he comes will cause the Sabbath day as well as the Lord’s day to be kept free from all work. For because he [the Antichrist] pretends to die and rise again, he wishes the Lord’s day to be held in reverence; and because he compels the people to Judaize that he may bring back the outward rite of the law, and subject the perfidy of the Jews to himself, he wishes the Sabbath to be observed. For this which is said by the prophet, ‘You shall bring in no burden through your gates on the Sabbath day’ [Jer. 17:24] could be held to as long as it was lawful for the law to be observed according to the letter. But after that the grace of almighty God, our Lord Jesus Christ, has appeared, the commandments of the law which were spoken figuratively cannot be kept according to the letter. For if anyone says that this about the Sabbath is to be kept, he must needs say that carnal sacrifices are to be offered. He must say too that the commandment about the circumcision of the body is still to be retained. But let him hear the apostle Paul saying in opposition to him: ‘If you be circumcised, Christ will profit you nothing’ [Gal. 5:2].” (Letters 13:1 [A.D. 597])
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| Fathers of the Church: On Reward and Merit |
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Posted by: Stone - 11-03-2022, 06:28 AM - Forum: Fathers of the Church
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Fathers of the Church: Reward and Merit
IGNATIUS OF ANTIOCH
“Be pleasing to him whose soldiers you are, and whose pay you receive. May none of you be found to be a deserter. Let your baptism be your armament, your faith your helmet, your love your spear, your endurance your full suit of armor. Let your works be as your deposited withholdings, so that you may receive the back-pay which has accrued to you” (Letter to Polycarp 6:2 [A.D. 110]).
JUSTIN MARTYR
“We have learned from the prophets and we hold it as true that punishments and chastisements and good rewards are distributed according to the merit of each man’s actions. Were this not the case, and were all things to happen according to the decree of fate, there would be nothing at all in our power. If fate decrees that this man is to be good and that one wicked, then neither is the former to be praised nor the latter to be blamed” (First Apology 43 [A.D. 151]).
TATIAN THE SYRIAN
“[T]he wicked man is justly punished, having become depraved of himself; and the just man is worthy of praise for his honest deeds, since it was in his free choice that he did not transgress the will of God” (Address to the Greeks 7 [A.D. 170]).
ATHENAGORAS
“And we shall make no mistake in saying, that the [goal] of an intelligent life and rational judgment, is to be occupied uninterruptedly with those objects to which the natural reason is chiefly and primarily adapted, and to delight unceasingly in the contemplation of Him Who Is, and of his decrees, notwithstanding that the majority of men, because they are affected too passionately and too violently by things below, pass through life without attaining this object. For . . . the examination relates to individuals, and the reward or punishment of lives ill or well spent is proportioned to the merit of each” (The Resurrection of the Dead 25 [A.D. 178]).
THEOPHILUS OF ANTIOCH
“He who gave the mouth for speech and formed the ears for hearing and made eyes for seeing will examine everything and will judge justly, granting recompense to each according to merit. To those who seek immortality by the patient exercise of good works [Rom. 2:7], he will give everlasting life, joy, peace, rest, and all good things, which neither eye has seen nor ear has heard, nor has it entered into the heart of man [1 Cor. 2:9]. For the unbelievers and the contemptuous and for those who do not submit to the truth but assent to iniquity . . . there will be wrath and indignation [Rom. 2:8]” (To Autolycus 1:14 [A.D. 181]).
IRENAEUS
“[Paul], an able wrestler, urges us on in the struggle for immortality, so that we may receive a crown and so that we may regard as a precious crown that which we acquire by our own struggle and which does not grow upon us spontaneously. . . . Those things which come to us spontaneously are not loved as much as those which are obtained by anxious care” (Against Heresies 4:37:7 [A.D. 189]).
TERTULLIAN
“Again, we [Christians] affirm that a judgment has been ordained by God according to the merits of every man” (To the Nations 19 [A.D. 195]).
“In former times the Jews enjoyed much of God’s favor, when the fathers of their race were noted for their righteousness and faith. So it was that as a people they flourished greatly, and their kingdom attained to a lofty eminence; and so highly blessed were they, that for their instruction God spoke to them in special revelations, pointing out to them beforehand how they should merit his favor and avoid his displeasure” (Apology 21 [A.D. 197]).
“A good deed has God for its debtor [cf. Prov. 19:17], just as also an evil one; for a judge is the rewarder in every case [cf. Rom. 13:3–4]” (Repentance 2:11 [A.D. 203]).
HIPPOLYTUS
“Standing before [Christ’s] judgment, all of them, men, angels, and demons, crying out in one voice, shall say: ‘Just is your judgment,’ and the justice of that cry will be apparent in the recompense made to each. To those who have done well, everlasting enjoyment shall be given; while to lovers of evil shall be given eternal punishment” (Against the Greeks 3 [A.D. 212]).
CYPRIAN OF CARTHAGE
“The Lord denounces [Christian evildoers], and says, ‘Many shall say to me in that day, Lord, Lord, have we not prophesied in your name, and in your name have cast out devils, and in your name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, you who work iniquity’ [Matt. 7:21–23]. There is need of righteousness, that one may deserve well of God the Judge; we must obey his precepts and warnings, that our merits may receive their reward” (The Unity of the Catholic Church 15, 1st ed. [A.D. 251]).
“[Y]ou who are a matron rich and wealthy, anoint not your eyes with the antimony of the devil, but with the collyrium of Christ, so that you may at last come to see God, when you have merited before God both by your works and by your manner of living” (Works and Almsgivings 14 [A.D. 253]).
LACTANTIUS
“Let every one train himself to righteousness, mold himself to self-restraint, prepare himself for the contest, equip himself for virtue . . . [and] in his uprightness acknowledge the true and only God, may cast away pleasures, by the attractions of which the lofty soul is depressed to the earth, may hold fast innocence, may be of service to as many as possible, may gain for himself incorruptible treasures by good works, that he may be able, with God for his judge, to gain for the merits of his virtue either the crown of faith, or the reward of immortality” (Epitome of the Divine Institutes 73 [A.D. 317]).
CYRIL OF JERUSALEM
“The root of every good work is the hope of the resurrection, for the expectation of a reward nerves the soul to good work. Every laborer is prepared to endure the toils if he looks forward to the reward of these toils” (Catechetical Lectures 18:1 [A.D. 350]).
JEROME
“It is our task, according to our different virtues, to prepare for ourselves different rewards. . . . If we were all going to be equal in heaven it would be useless for us to humble ourselves here in order to have a greater place there. . . . Why should virgins persevere? Why should widows toil? Why should married women be content? Let us all sin, and after we repent we shall be the same as the apostles are!” (Against Jovinian 2:32 [A.D. 393]).
AUGUSTINE
“We are commanded to live righteously, and the reward is set before us of our meriting to live happily in eternity. But who is able to live righteously and do good works unless he has been justified by faith?” (Various Questions to Simplician 1:2:21 [A.D. 396]).
“He bestowed forgiveness; the crown he will pay out. Of forgiveness he is the donor; of the crown, he is the debtor. Why debtor? Did he receive something? . . . The Lord made himself a debtor not by receiving something but by promising something. One does not say to him, ‘Pay for what you received,’ but ‘Pay what you promised’” (Explanations of the Psalms 83:16 [A.D. 405]).
“What merits of his own has the saved to boast of when, if he were dealt with according to his merits, he would be nothing if not damned? Have the just then no merits at all? Of course they do, for they are the just. But they had no merits by which they were made just” (Letters 194:3:6 [A.D. 412]).
“What merit, then, does a man have before grace, by which he might receive grace, when our every good merit is produced in us only by grace and when God, crowning our merits, crowns nothing else but his own gifts to us?” (ibid., 194:5:19).
PROSPER OF AQUITAINE
“Indeed, a man who has been justified, that is, who from impious has been made pious, since he had no antecedent good merit, receives a gift, by which gift he may also acquire merit. Thus, what was begun in him by Christ’s grace can also be augmented by the industry of his free choice, but never in the absence of God’s help, without which no one is able either to progress or to continue in doing good” (Responses on Behalf of Augustine 6 [A.D. 431]).
SECHNALL OF IRELAND
“Hear, all you who love God, the holy merits of Patrick the bishop, a man blessed in Christ; how, for his good deeds, he is likened unto the angels, and, for his perfect life, he is comparable to the apostles” (Hymn in Praise of St. Patrick 1 [A.D. 444]).
COUNCIL OF ORANGE II
“[G]race is preceded by no merits. A reward is due to good works, if they are performed, but grace, which is not due, precedes [good works], that they may be done” (Canons on grace 19 [A.D. 529]).
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| King St. Louis IX's Last Instructions to his Eldest Son |
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Posted by: Stone - 11-02-2022, 08:13 AM - Forum: The Saints
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King St. Louis IX's Last Instructions to his Eldest Son
Taken from here
![[Image: StLoiusIXb.jpg]](http://www.seattlecatholic.com/images/articles/StLoiusIXb.jpg)
Then he [Louis] called my Lord Philip, his son, and commanded him, as if by testament, to observe all the teachings he had left him, which are hereinafter set down in French, and were, so it is said, written with the king's own saintly hand:
"Fair son, the first thing I would teach thee is to set thine heart to love God; for unless he love God none can be saved. Keep thyself from doing aught that is displeasing to God, that is to say, from mortal sin. Contrariwise thou shouldst suffer every manner of torment rather than commit a mortal sin.
"If God send thee adversity, receive it in patience and give thanks to our Saviour and bethink thee that thou hast deserved it, and that He will make it turn to thine advantage. If He send thee prosperity, then thank Him humbly, so that thou becomest not worse from pride or any other cause, when thou oughtest to be better. For we should not fight against God with his own gifts.
"Confess thyself often and choose for thy confessor a right worthy man who knows how to teach thee what to do, and what not to do; and bear thyself in such sort that thy confessor and thy friends shall dare to reprove thee for thy misdoings. Listen to the services of Holy Church devoutly, and without chattering; and pray to God with thy heart and with thy lips, and especially at Mass when the consecration takes place. Let thy heart be tender and full of pity toward those who are poor, miserable, and afflicted, and comfort and help them to the utmost of thy power.
"Maintain the good customs of thy realm and abolish the bad. Be not covetous against thy people and do not burden them with taxes and imposts save when thou art in great need.
"If thou hast any great burden weighing upon thy heart, tell it to thy confessor or to some right worthy man who is not full of vain words. Thou shalt be able to bear it more easily.
"See that thou hast in thy company men, whether religious or lay, who are right worthy and loyal and not full of covetousness, and confer with them oft; and fly and eschew the company of the wicked. Hearken willingly to the Word of God and keep it in thine heart, and seek diligently after prayers and indulgences. Love all that is good and profitable and hate all that is evil, wheresoever it may be.
"Let none be so bold as to say before thee any word that would draw or move to sin, or so bold as to speak evil behind another's back for pleasure's sake; nor do thou suffer any word in disparagement of God and of His saints to be spoken in thy presence. Give often thanks to God for all the good things he has bestowed on thee, so that thou be accounted worthy to receive more.
"In order to do justice and right to thy subjects, be upright and firm, turning neither to the right hand nor to the left, but always to what is just; and do thou maintain the cause of the poor until such a time as the truth is made clear. And if anyone has an action against thee, make full inquiry until thou knowest the truth; for thus shall thy counsellors judge the more boldly according to the truth, whether for thee or against.
"If thou boldest aught that belongeth to another, whether by thine own act or the act of thy predecessors, and the matter be certain, make restitution without delay. If the matter be doubtful, cause inquiry to be made by wise men diligently and promptly.
"Give heed that thy servants and thy subjects live under thee in peace and uprightness. Especially maintain the good cities and commons of thy realm in the same estate and with the same franchises as they enjoyed under thy predecessors; and if there be aught to amend, amend and set it right, and keep them in thy favor and love. For because of the power and wealth of the great cities, thine own subjects, and especially thy peers and thy barons and foreigners also will fear to undertake aught against thee.
"Love and honor all persons belonging to Holy Church, and see that no one take away or diminish the gifts and alms paid to them by thy predecessors. It is related of King Philip, my grandfather, that one of his counsellors once told him that those of Holy Church did him much harm and damage in that they deprived him of his rights, and diminished his jurisdiction, and that it was a great marvel that he suffered it; and the good king replied that he believed this might well be so, but he had regard to the benefits and courtesies that God had bestowed on him, and so thought it better to abandon some of his rights than to have any contention with the people of Holy Church.
"To thy father and mother thou shalt give honor and reverence, and thou shalt obey their commandments. Bestow the benefices of Holy Church on persons who are righteous and of a clean life, and do it on the advice of men of worth and uprightness.
"Beware of undertaking a war against any Christian prince without great deliberation; and if it has to be undertaken, see that thou do no hurt to Holy Church and to those that have done thee no injury. If wars and dissensions arise among thy subjects, see that thou appease them as soon as thou art able.
"Use diligence to have good provosts and bailiffs, and inquire often of them and of those of thy household how they conduct themselves, and if there be found in them any vice of inordinate covetousness or falsehood or trickery. Labor to free thy land from all vile iniquity, and especially strike down with all thy power evil swearing and heresy. See to it that the expense of thy household be reasonable.
"Finally, my very dear son, cause Masses to be sung for my soul, and prayers to be said throughout thy realm; and give to me a special share and full part in all the good thou doest. Fair, dear son, I give thee all the blessings that a good father can give to his son. And may the blessed Trinity and all the saints keep and defend thee from all evils; and God give thee grace to do His will always, so that He be honored in thee, and that thou and I may both, after this mortal life is ended, be with Him together and praise Him everlastingly. Amen."
***
(Joinville, Chronicle of the Crusade of St. Lewis, contained in Memoirs of the Crusades, Everyman Edition.)
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| Fathers of the Church: On Purgatory |
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Posted by: Stone - 11-02-2022, 07:54 AM - Forum: Fathers of the Church
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Fathers of the Church: On Purgatory
Taken from here.
![[Image: ?u=https%3A%2F%2Ftse1.mm.bing.net%2Fth%3...ipo=images]](https://external-content.duckduckgo.com/iu/?u=https%3A%2F%2Ftse1.mm.bing.net%2Fth%3Fid%3DOIP.m_4vXm-ZisC5fdLuLtyxQAHaCv%26pid%3DApi&f=1&ipt=0f8fafce144d54f4ebc855300230e91baac8406ac58a53282c6fefd0ccc00ec4&ipo=images)
THE ACTS OF PAUL AND THECLA
“And after the exhibition, Tryphaena again received her [Thecla]. For her daughter Falconilla had died, and said to her in a dream: ‘Mother, you shall have this stranger Thecla in my place, in order that she may pray concerning me, and that I may be transferred to the place of the righteous’” (Acts of Paul and Thecla [A.D. 160]).
ABERCIUS
“The citizen of a prominent city, I erected this while I lived, that I might have a resting place for my body. Abercius is my name, a disciple of the chaste Shepherd who feeds his sheep on the mountains and in the fields, who has great eyes surveying everywhere, who taught me the faithful writings of life. Standing by, I, Abercius, ordered this to be inscribed: Truly, I was in my seventy-second year. May everyone who is in accord with this and who understands it pray for Abercius” (Epitaph of Abercius [A.D. 190]).
THE MARTYRDOM OF PERPETUA AND FELICITY
“[T]hat very night, this was shown to me in a vision: I [Perpetua] saw Dinocrates going out from a gloomy place, where also there were several others, and he was parched and very thirsty, with a filthy countenance and pallid color, and the wound on his face which he had when he died. This Dinocrates had been my brother after the flesh, seven years of age, who died miserably with disease. . . . For him I had made my prayer, and between him and me there was a large interval, so that neither of us could approach to the other . . . and [I] knew that my brother was in suffering. But I trusted that my prayer would bring help to his suffering; and I prayed for him every day until we passed over into the prison of the camp, for we were to fight in the camp-show. Then . . . I made my prayer for my brother day and night, groaning and weeping that he might be granted to me. Then, on the day on which we remained in fetters, this was shown to me: I saw that the place which I had formerly observed to be in gloom was now bright; and Dinocrates, with a clean body well clad, was finding refreshment. . . . [And] he went away from the water to play joyously, after the manner of children, and I awoke. Then I understood that he was translated from the place of punishment” (The Martyrdom of Perpetua and Felicity 2:3–4 [A.D. 202]).
TERTULLIAN
“We offer sacrifices for the dead on their birthday anniversaries [the date of death—birth into eternal life]” (The Crown 3:3 [A.D. 211]).
“A woman, after the death of her husband . . . prays for his soul and asks that he may, while waiting, find rest; and that he may share in the first resurrection. And each year, on the anniversary of his death, she offers the sacrifice” (Monogamy 10:1–2 [A.D. 216]).
CYPRIAN OF CARTHAGE
“The strength of the truly believing remains unshaken; and with those who fear and love God with their whole heart, their integrity continues steady and strong. For to adulterers even a time of repentance is granted by us, and peace [i.e., reconciliation] is given. Yet virginity is not therefore deficient in the Church, nor does the glorious design of continence languish through the sins of others. The Church, crowned with so many virgins, flourishes; and chastity and modesty preserve the tenor of their glory. Nor is the vigor of continence broken down because repentance and pardon are facilitated to the adulterer. It is one thing to stand for pardon, another thing to attain to glory; it is one thing, when cast into prison, not to go out thence until one has paid the uttermost farthing; another thing at once to receive the wages of faith and courage. It is one thing, tortured by long suffering for sins, to be cleansed and long purged by fire; another to have purged all sins by suffering. It is one thing, in fine, to be in suspense till the sentence of God at the day of judgment; another to be at once crowned by the Lord” (Letters 51[55]:20 [A.D. 253]).
CYRIL OF JERUSALEM
“Then we make mention also of those who have already fallen asleep: first, the patriarchs, prophets, apostles, and martyrs, that through their prayers and supplications God would receive our petition; next, we make mention also of the holy fathers and bishops who have already fallen asleep, and, to put it simply, of all among us who have already fallen asleep, for we believe that it will be of very great benefit to the souls of those for whom the petition is carried up, while this holy and most solemn sacrifice is laid out” (Catechetical Lectures 23:5:9 [A.D. 350]).
GREGORY OF NYSSA
“If a man distinguish in himself what is peculiarly human from that which is irrational, and if he be on the watch for a life of greater urbanity for himself, in this present life he will purify himself of any evil contracted, overcoming the irrational by reason. If he has inclined to the irrational pressure of the passions, using for the passions the cooperating hide of things irrational, he may afterward in a quite different manner be very much interested in what is better, when, after his departure out of the body, he gains knowledge of the difference between virtue and vice and finds that he is not able to partake of divinity until he has been purged of the filthy contagion in his soul by the purifying fire” (Sermon on the Dead [A.D. 382]).
JOHN CHRYSOSTOM
“Let us help and commemorate them. If Job’s sons were purified by their father’s sacrifice [Job 1:5], why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them” (Homilies on First Corinthians 41:5 [A.D. 392]).
“Weep for those who die in their wealth and who with all their wealth prepared no consolation for their own souls, who had the power to wash away their sins and did not will to do it. Let us weep for them, let us assist them to the extent of our ability, let us think of some assistance for them, small as it may be, yet let us somehow assist them. But how, and in what way? By praying for them and by entreating others to pray for them, by constantly giving alms to the poor on their behalf. Not in vain was it decreed by the apostles that in the awesome mysteries remembrance should be made of the departed. They knew that here there was much gain for them, much benefit. When the entire people stands with hands uplifted, a priestly assembly, and that awesome sacrificial Victim is laid out, how, when we are calling upon God, should we not succeed in their defense? But this is done for those who have departed in the faith, while even the catechumens are not reckoned as worthy of this consolation, but are deprived of every means of assistance except one. And what is that? We may give alms to the poor on their behalf” (Homilies on Philippians 3:9–10 [A.D. 402]).
AUGUSTINE
“There is an ecclesiastical discipline, as the faithful know, when the names of the martyrs are read aloud in that place at the altar of God, where prayer is not offered for them. Prayer, however, is offered for other dead who are remembered. It is wrong to pray for a martyr, to whose prayers we ought ourselves be commended” (Sermons 159:1 [A.D. 411]).
“But by the prayers of the holy Church, and by the salvific sacrifice, and by the alms which are given for their spirits, there is no doubt that the dead are aided, that the Lord might deal more mercifully with them than their sins would deserve. The whole Church observes this practice which was handed down by the Fathers: that it prays for those who have died in the communion of the Body and Blood of Christ, when they are commemorated in their own place in the sacrifice itself; and the sacrifice is offered also in memory of them, on their behalf. If, then, works of mercy are celebrated for the sake of those who are being remembered, who would hesitate to recommend them, on whose behalf prayers to God are not offered in vain? It is not at all to be doubted that such prayers are of profit to the dead; but for such of them as lived before their death in a way that makes it possible for these things to be useful to them after death” (ibid., 172:2).
“Temporal punishments are suffered by some in this life only, by some after death, by some both here and hereafter, but all of them before that last and strictest judgment. But not all who suffer temporal punishments after death will come to eternal punishments, which are to follow after that judgment” (The City of God 21:13 [A.D. 419]).
“That there should be some fire even after this life is not incredible, and it can be inquired into and either be discovered or left hidden whether some of the faithful may be saved, some more slowly and some more quickly in the greater or lesser degree in which they loved the good things that perish, through a certain purgatorial fire” (Handbook on Faith, Hope, and Charity 18:69 [A.D. 421]).
“The time which interposes between the death of a man and the final resurrection holds souls in hidden retreats, accordingly as each is deserving of rest or of hardship, in view of what it merited when it was living in the flesh. Nor can it be denied that the souls of the dead find relief through the piety of their friends and relatives who are still alive, when the Sacrifice of the Mediator [Mass] is offered for them, or when alms are given in the Church. But these things are of profit to those who, when they were alive, merited that they might afterward be able to be helped by these things. There is a certain manner of living, neither so good that there is no need of these helps after death, nor yet so wicked that these helps are of no avail after death” (ibid., 29:109).
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| Ratzinger is a 'Dangerous Modernist,' Affirms his Doctoral Thesis Assessor |
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Posted by: Stone - 11-02-2022, 07:46 AM - Forum: The Architects of Vatican II
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Ratzinger is a 'Dangerous Modernist,' Affirms his Doctoral Thesis Assessor
TIA | September 26, 2009
For those who insist that Benedict XVI was never a modernist, it seems useful to bring to their attention an article that was recently published by the progressivist weekly The Tablet (September 12, 2009, p. 30). Indeed, as the photocopy below reports, Prof. Michael Schmaus - to whom Fr. Ratzinger submitted his post-doctoral thesis - rejected it as being "dangerously modernist."
It is also worthwhile keeping in mind that Card. Joseph Ratzinger affirmed many times that he never changed the convictions he had when he was young.
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| Audacity of Heresy & Chivalrous Humility |
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Posted by: Stone - 11-02-2022, 07:43 AM - Forum: Resources Online
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Audacity of Heresy & Chivalrous Humility
TIA | September 25, 2017
Some people pretend that Aristotle said: "Anyone who tries to discuss whether it is possible or not to kill his own mother does not deserve arguments but lashes." On this saying I comment with the Italians: “Se non è vero, è ben trovato” [if this is not true, it is well founded] because today's liturgy of the Mass contains almost the same idea.
The Church today teaches us how to act before the pernicious tendency of people who with audacity put aside the will of God and do their own. This word "audacity" reminds us of another much more serious word: heresy.
![[Image: C039_Nicholas.jpg]](https://www.traditioninaction.org/religious/images_A-E/C039_Nicholas.jpg)
St. Nicholas punches the heretic Arius in the Council of Nicaea
One of the meanings of heresy (from the Greek αἵρεσις) is "opinion." It is to abandon the doctrine of the Church and go “further,” as the Apostle says (1 Cor:4:6). Going beyond one’s right, a person declares his opinion as if it were a correct guide of conduct. Heresy is characterized by a position in which one pretends to know more than all the Apostles, Apostolic Fathers, Saints and Doctors of the Church.
Heresy is to go so far as to say "That is the opinion of the Church, but ... this is my opinion, which I prefer." No, Ma´am. No, Sir. When you know the teaching of the Church and you still prefer to go astray from it and follow "your opinion," you become a manifest heretic.
Now, the Church also speaks to us today of a fundamental issue for the Christian, something that distinguishes us from the Pharisees whom the Lord addresses in this Gospel: He speaks of the spirit of the law that surpasses the pharisaical heresy of the letter of the law.
As we heard, Christ was eating in the house of a Pharisee ... In fact, not all Pharisees were bad. Several of them were integrated into the first Christian nucleus: Joseph of Arimathea, Nicodemus and the champion of the faith, St. Paul.
So, the problem with Pharisaism (which Christ denounces here) is the tendency of the Pharisees to manipulate Revelation to accommodate it to their own intentions. St. Paul in today's Epistle gives us the antidote: "Being rooted and grounded in charity you may be able to know Christ's charity which surpasses knowledge, in that you may be filled to the fullness of God."
It is interesting to see how St. Paul, even measuring everything – like the good Pharisee that he was – concludes his address with the words "love surpasses knowledge" as referring to a mystery, and then he moves on to simply talk about "love." But what is love? Love is the correspondence of our spirit to Truth, Beauty and Goodness, because, as St. John says: "God is love." (1 Jn 4: 8)
![[Image: C039_Pharisees.jpg]](https://www.traditioninaction.org/religious/images_A-E/C039_Pharisees.jpg)
The hatred of the Pharisees well-depicted in the film The Passion of Christ
This is the spirit of the Law. The salvation of humanity through love (the true love we have just defined). Canon Law (the compendium of the Law of the Church) establishes the above by the phrase "Salus animarum suprema lex est" (The salvation of souls is the supreme law).
This is why we are gathered here today – because we want to remain Catholic and because we are fighting for the salvation of our souls. Any law that prevents this must be rejected, contradicted, disobeyed and fought. And this should be done not timidly but bravely and publicly. It is what Christ did, who cared little for the Sabbath laws when making His miracles.
As we said, there were also good Pharisees, but the ensemble of the Pharisees was evil and corrupted; they had departed from the will of God and certainly did not walk according to His spirit.
Now then, there is no better way to fight doctrinal corruption, heresy, than by exposing its intrinsic contradictions. From this it follows that, in order to know a man, it is not enough to listen to what he claims to defend, but also what he condemns. In fact, the practice of condemning errors was common in the History of the Church. And this is precisely what Christ does when confronting the Pharisees with their hypocrisy.
The main reason why most heresies have appeared in History is because of that which is called subversion, disorder, confusion. It is not in vain that the Devil is the father of confusion and heresy. He was the first rebel and always tries to subvert the natural order of Creation. That is why we see today that those who were made to obey are commanding, those who must teach cannot do so, the ignorant never remain silent, and the vote of the manipulated fool counts as much as that of the wise. This situation is a total absurdity, where ignorance has the same right as wisdom and social disease is esteemed as highly as health.
A chivalrous way to practice humility
Christ also teaches us how to fight the tendency to vanity on our own: Putting ourselves always in the last place.
In the days of the Roman Empire, what did the early Christians do? They went to the last place, to the desert. It did not occur to those who did not end up in the mouth of the lions to establish a Christian Democratic Party and start a campaign to be elected Emperors. In a subverted world, it is futile to seek titles or honors. We must flee to the desert, to the catacombs, and work from there to preserve the remnant. God raised up His Church from small groups of Christians who escaped from cities, from "civilization."
In the Middle Ages, God raised up great men known as knights to raise up the secular concept of honor to the supernatural ideal of Christian honor, characterized by a love for God and, through Him, for all men. These Christian knights were clothed in the armor of courage and guided by the principle of humility: "Non nobis Domine, non nobis, sed Nomine Tuo da gloriam" [Not to us, O Lord, not to us, but to Thy Name bestow glory].
They used to "put themselves in the last place" in a very unique way. Should someone make a rude offense against them, they would intensify the harm to themselves. For example, when King Alfonso banished El Cid Campeador for a year, he banished himself for four:
![[Image: C039_cid.jpg]](https://www.traditioninaction.org/religious/images_A-E/C039_cid.jpg)
El Cid gave examples of how to shame an unworthy adversary with a noble gesture
Pláceme dijo el buen Cid, Pláceme dijo de grado
Por ser la primera cosa, que mandas en tu reinado.
Por un año me destierras, yo me destierro por cuatro.
[I am pleased, said the good Cid, I am pleased, he said voluntarily;
That this is the first thing that you command in your kingdom.
Since you deport me for one year, I deport myself for four].
("Romance del juramento que tomó el Cid al rey don Alonso," Anonymous)
Then, he fought his enemies in exile and created a Christian kingdom for himself. Then, when he returned to Burgos, he gave that kingdom to the ungrateful King. This is "putting oneself in the last place."
It is also to "turn the other cheek," which doesn´t always mean turning the other cheek literally, but rather seeking the conversion of the enemy by making him discover by a noble gesture his wrong position. This is precisely what St. Paul means when he tells us: "Do not take revenge on your enemy, just throw burning coals on his head" [Rom 12:20], that is, make him feel shame for his actions.
Finally, regarding that counsel of turning the other cheek, if we ever doubt how to respond to an aggression, and we ask ourselves “What would Jesus do in my place?”, it is important to remember that taking a whip, throwing tables and delivering the lashes that Aristotle recommended are among the possibilities.
If someone does not agree, he must show me a place in the Bible where Christ turned the other cheek. When He had the opportunity to do so in front of the servant of Caiaphas, He defended himself and exposed the foolishness of the guard in front of the whole court.
May God give us the grace to be humble, loving Him always above our own desires, and to have the courage to conquer ourselves each day.
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