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clergy truth about vaccines

Licitness of vaccines derived from fetal cell lines

There is no doubt that it is illicit to prepare, promote, or market vaccines fabricated by the use of cell cultures from aborted babies, since such deliberate use of abortion by-products is a formal cooperation in the abortion. However, the present question is much more delicate. It is whether or not it is permissible to use such vaccines …More
Licitness of vaccines derived from fetal cell lines

There is no doubt that it is illicit to prepare, promote, or market vaccines fabricated by the use of cell cultures from aborted babies, since such deliberate use of abortion by-products is a formal cooperation in the abortion. However, the present question is much more delicate. It is whether or not it is permissible to use such vaccines produced and marketed by someone else. If there are alternatives, we manifestly must protest the killing of the innocent by using the alternatives. However, what if they are the only ones that are readily available, as in the case of rubella? Can the principles of double effect be applied? Here are the principles: when only a good effect is directly willed, and a bad effect is simply permitted, but not directly willed in itself, it is permissible, so long as the good effect does not come from the bad effect, and so long as there is a proportionate reason to tolerate the bad effect. In such an instance, it is possible to permit an evil, not directly willed in itself, and this is called the indirect voluntary.

The good effect in this case is the immunization against the infectious disease. The bad effect is the abortion, the killing of the innocent. Here one could argue that the person who seeks the vaccination does not will the abortion, but simply uses the cells that are obtained as a by-product or indirect consequence of it. After all, the abortion was not performed in order to produce fetal cells to produce a vaccine, but for entirely different reasons. However, although the abortion is only indirectly voluntary, nevertheless the Catholic sense tells the faithful that they ought never to use the by-products of abortions for any reason at all, for by so doing they promote the mass murder of the innocent which is destroying modern society and all sense of morality. There must always be a proportionate reason to use the indirect voluntary, that is to permit something evil which is not directly willed. Here the reasonable gain obtained by the use of the double effect is not in any way proportionate to the horrible evil of abortion and the scandal of using them is immense.

If a person is not aware of the fact that fetal cells are being used in the culture of the vaccines that he or she is giving to his children, then clearly there is no moral fault involved. However, if he is aware of this, then he is morally obliged to refuse such vaccinations on principle, until such time as they can be obtained from cultures which are morally licit. Moreover, it is not permissible to remain in wilful ignorance on such a question. If there is a positive reason to suspect that fetal cells are indeed involved in the production of the vaccine, then a person is morally obliged to clarify the matter, and find out if this is indeed true or not.

Fr. Peter Scott
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Stop the tyranny

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Nothing will stop the Holy Mass

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Stop the tyranny

Catholic response to tyranny:

www.dropbox.com/…/tyranical.docx
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Stop the tyranny

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Stop the tyranny

The prediction of Pope St. Pius X
On the USA

CHRIST WILL REIGN!

Life, liberty and the pursuit of happiness...
= super-natural life, responsible liberty to do good, and the pursuit of true happiness, which is virtue!

St Pius X predicts America's Catholic future, where Christ will reign....

America Magazine Vol 19

pg 593

Nov 29, 1911 on giving the Cardinal's hat to John Cardinal Farley, …More
The prediction of Pope St. Pius X
On the USA

CHRIST WILL REIGN!

Life, liberty and the pursuit of happiness...
= super-natural life, responsible liberty to do good, and the pursuit of true happiness, which is virtue!

St Pius X predicts America's Catholic future, where Christ will reign....

America Magazine Vol 19

pg 593

Nov 29, 1911 on giving the Cardinal's hat to John Cardinal Farley, said:

"The enthusiasm with which the news of your elevation to the Sacred College was received, the demonstrations which were made for you by all classes of citizens, the acclamations, accompanied with blessings, wishes and affectionate greetings on your departure from New York and Boston, and finally your triumph and voyage across the ocean protected by the Papal flag, afford me not only hope, but certainty that the Lord on your return will multiply the fruits of your Apostolate, and that over the hospitable land which receives all peoples of the world, and with well-ordered liberty provides for the universal well-being, the Lord will reign and His glory will shine therein..."
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ytCropper | Steve Jobs Stanford Commencement Speech 2005 high definition.flv

This is the text of the Commencement address at Stanford University by Steve Jobs, CEO of Apple Computer and of Pixar Animation Studios, delivered on June 12, 2005.

...
My third story is about death.

When I was 17, I read a quote that went something like: "If you live each day as if it was your last, someday you'll most certainly be right." It made an impression on me, and since then, for the …More
This is the text of the Commencement address at Stanford University by Steve Jobs, CEO of Apple Computer and of Pixar Animation Studios, delivered on June 12, 2005.

...
My third story is about death.

When I was 17, I read a quote that went something like: "If you live each day as if it was your last, someday you'll most certainly be right." It made an impression on me, and since then, for the past 33 years, I have looked in the mirror every morning and asked myself: "If today were the last day of my life, would I want to do what I am about to do today?" And whenever the answer has been "No" for too many days in a row, I know I need to change something.

Remembering that I'll be dead soon is the most important tool I've ever encountered to help me make the big choices in life. Because almost everything – all external expectations, all pride, all fear of embarrassment or failure – these things just fall away in the face of death, leaving only what is truly important. Remembering that you are going to die is the best way I know to avoid the trap of thinking you have something to lose.

No one wants to die. Even people who want to go to heaven don't want to die to get there. And yet death is the destination we all share. No one has ever escaped it. And that is as it should be, because Death is very likely the single best invention of Life. It is Life's change agent. It clears out the old to make way for the new. Right now the new is you, but someday not too long from now, you will gradually become the old and be cleared away. Sorry to be so dramatic, but it is quite true.

Your time is limited, so don't waste it living someone else's life.
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7 signs of the Judgment Day

now its working!
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7 signs of the Judgment Day

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Limits to tolerance

Attend invalid wedding? twotlj.org/G-3-36.html
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Hell is eternal

Why We Need Not (and Should Not) Call Paul VI ‘Saint’
onepeterfive.com/paul-vi-not-saint/
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Rosary: motives and methods

Great talk here from Fr Paul Robinson:

fsspxinternalsite.com/…/QA-2018-10-_FrR…
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Angels and demons

Sep 2018

FR. RUTLER: THERE IS MUCH HATRED IN OUR CULTURE TODAY
by fgwalkers@att.net

stumblingblock.org

Abraham Lincoln won the election of 1860 with only 39.8 percent of the popular vote and was so loathed that he had to take a night train secretly into Washington for his inauguration. The Salem Advocate in his own state of Illinois editorialized: “…he is no more capable of becoming …More
Sep 2018

FR. RUTLER: THERE IS MUCH HATRED IN OUR CULTURE TODAY
by fgwalkers@att.net

stumblingblock.org

Abraham Lincoln won the election of 1860 with only 39.8 percent of the popular vote and was so loathed that he had to take a night train secretly into Washington for his inauguration. The Salem Advocate in his own state of Illinois editorialized: “…he is no more capable of becoming a statesman, nay, even a moderate one, than the braying ass can become a noble lion. People now marvel how it came to pass that Mr. Lincoln should have been selected as the representative man of any party. His weak, wishy-washy, namby-pamby efforts, imbecile in matter, disgusting in manner, have made us the laughing stock of the whole world.” Two years later, the author Richard Henry Dana reported: “As to the politics of Washington, the most striking thing is the absence of personal loyalty to the President. It does not exist. He has no admirers, no enthusiastic supporters, none to bet on his head.”

Against the rising tide of hate, Lincoln maintained his balance with quiet humor. And humor as the perception of imbalance is a strong defense against irrational people whose defining characteristic is a humorless lack of proportion. There is much hatred in our culture today, which has abandoned self-deprecation and has replaced humor with caustic vulgarity. It is not melodramatic to say that when people abandon Christ, they embrace the Anti-Christ who laughs not with us, but at us.

The viciousness of current politics, perhaps even worse than Lincoln knew in his time, is a dance of despair that logically results from rejecting the logic of Christ who is “the Way, the Truth, and the Life.” When people lose hope in eternal verities, they resort to slander instead of discourse, desperately shouting mockeries from Senate balconies and university platforms. The enemy becomes not the unjust, but the just: “The godless say to themselves: ‘Let us lie in wait for the virtuous man, since he annoys us and opposed our way of life…’” (Wisdom 2:12).

As human nature does not change, it is not surprising that Saint James accurately took the moral temperature of our generation back in his own: “Where do these wars and battles between yourselves first start? Isn’t it precisely in the desires fighting inside your own selves? You want something, and you haven’t got it; so you are prepared to kill. You have an ambition that you cannot satisfy; so you fight to get your way by force” (James 4:1-2).

When people shout in hate and demonize their opponents, it is because hateful demons are at work. Milton’s Satan in Paradise Lost realized that he could not match God’s creation of beautiful man and woman in his image, so he must deface that image by the seductive charm of evil in disguise: “So farewell hope, and with hope, farewell fear, / Farewell remorse! All good to me is lost; / Evil, be thou my good.”
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Meekness. Meekness Meekness is the virtue that enables one to overcome the tendencies of anger, …

The priest who wears the cassock prays three special prayers each morning while clothing himself. The first one reminds him of the need for perfect detachment and that his true inheritance will be in the Kingdom of Heaven.

The second prays for Perfect Purity of heart and body.

The third prays for perfect submission to Jesus and Mary.

These prayers remind the priest everyday of his supernatural…More
The priest who wears the cassock prays three special prayers each morning while clothing himself. The first one reminds him of the need for perfect detachment and that his true inheritance will be in the Kingdom of Heaven.

The second prays for Perfect Purity of heart and body.

The third prays for perfect submission to Jesus and Mary.

These prayers remind the priest everyday of his supernatural dignity and his role in sanctifying self and others.

The sacred cassock also plays a role in drawing good souls to him and in repelling evil people.

Share with your priest for him to start this practice today!

www.vatican.va/…/ns_lit_doc_2010…

The cassock prayer

From Psalm 15

Dominus pars hereditatis meae et calicis Mei. Tu es qui hereditatis meae mihi.

The Lord is the part of my inheritance and of my chalice. Thou art he who will restore my inheritance to me.

The cincture represents the virtue of self-mastery, which St. Paul also counts among the fruits of the Spirit (cf. Galatians 5:22).

Prayer: It is based on 1Peter 1:13. "Praecinge me, Domine, cingulo puritatis, et exstingue in lumbis meis humorem libidinis; ut maneat in me virtus continentiae et castitatis"

(Gird me, O Lord, with the cincture of purity, and quench in my heart the fire of concupiscence, that the virtue of continence and chastity may abide in me).

For the collar.

Subjice me Domine dulcis jugo tuo, dulcique jugo matris tuae Mariae.

Subject me O Lord to Thy Sweet yoke, and to the Sweet yoke of thy mother Mary.

www.stas.org/en/arbp-lefebvre-w…
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Trust in God

Confession in various languages
login.microsoftonline.com/…/authorize
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Defender of the Faith died 26 July 1987

check out his letter to the NZ bishops written just before he was killed: Fr Abdoo RIP slams the bishops of NZ
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50 years of the Killer Pill

POPE PAUL VI AS PROPHET:
HAVE HUMANAE VITAE'S BOLD PREDICTIONS COME TRUE?
Janet Smith
University of Dallas

Humanae Vitae 25 years ago "prophesied" that marriages and society would suffer if the use of contraception became widespread. Now the vast majority of spouses, as well as those who are unmarried, use some form of contraception.
To be sure, the encyclical was not written to be a …More
POPE PAUL VI AS PROPHET:
HAVE HUMANAE VITAE'S BOLD PREDICTIONS COME TRUE?
Janet Smith
University of Dallas

Humanae Vitae 25 years ago "prophesied" that marriages and society would suffer if the use of contraception became widespread. Now the vast majority of spouses, as well as those who are unmarried, use some form of contraception.
To be sure, the encyclical was not written to be a prophetic document. Rather, it was written to be a clarifying document, intending to explain what the Church teaches about contraception. The encyclical does present this teaching clearly, but it has been little heeded during the last 25 years. Statistics show that few Catholics live by these teachings, and it seems safe to suppose that few Catholics have read Humanae Vitae.
Christians understand marriage as an elevated calling, whereby God enlists spouses in the all-important enterprise of bringing forth new human life. The Church teaches that to use contraception is to reject God and his life-giving blessings. The Church teaches not merely that contraception is wrong, but that because contraception is wrong, it will have bad consequences.
Four Prophecies
Pope Paul VI made four rather general "prophecies" about what would happen if the Church's teaching on contraception were ignored.

Infidelity and moral decline
The Pope first noted that the widespread use of contraception would "lead to conjugal infidelity and the general lowering of morality." That there has been a widespread decline in morality, especially sexual morality, in the last 25 years, is very difficult to deny. The increase in the number of divorces, abortion, our-of-wedlock pregnancies, and venereal diseases should convince any skeptic that sexual morality is not the strong suit of our age.
There is no question that contraception is behind much of this trouble. Contraception has made sexual activity a much more popular option that it was when the fear of pregnancy deterred a great number of young men and women from engaging in premarital sexual intercourse. The availability of contraception has led them to believe that they can engage in premarital sexual activity "responsibly." But teenagers are about as responsible in their use of contraception as they are in all other phases of their lives--such as making their beds, cleaning their rooms and getting their homework done on time.
Lost Respect for Women
Paul VI also argued that "the man" will lose respect for "the woman" and "no longer (care) for her physical and psychological equilibrium" and will come to "the point of considering her as a mere instrument of selfish enjoyment and no longer as his respected and beloved companion." This concern reflects what has come to be known as a "personalist" understanding of morality. The personalist understanding of wrongdoing is based upon respect for the dignity of the human person. The Pope realized that the Church's teaching on contraception is designed to protect the good of conjugal love. When spouses violate this good, they do not act in accord with their innate dignity and thus they endanger their own happiness. Treating their bodies as mechanical instruments to be manipulated for their own purposes, they risk treating each other as objects of pleasure.
Abuse of Power
Paul VI also observed that the widespread acceptance of contraception would place a "dangerous weapon... in the hands of those public authorities who take no heed of moral exigencies." The history of the family-planning programs in the Third World is a sobering testimony to this reality. In Third World countries many people undergo sterilization unaware of what they are doing. The forced abortion program in China shows the stark extreme toward which governments will take population programs. Moreover, few people are willing to recognize the growing evidence that many parts of the world face not overpopulation, but underpopulation. It will take years to reverse the "anti-child" mentality now entrenched in many societies.

Unlimited Dominion
Pope Paul's final warning was that contraception would lead man to think that he had unlimited dominion over his own body. Sterilization is now the most widely used form of contraception in the U.S.; individuals are so convinced of their rights to control their own bodies that they do not hesitate to alter even their own physical make-up.
The desire for unlimited dominion over one's own body extends beyond contraception. The production of "test-tube babies" is another indication of the refusal to accept the body's limitations; so too are euthanasia and the use of organs transplanted from those who are "nearly" dead. We seek to adjust the body to our desires and timetables, rather than adjusting ourselves to its needs.

Positive Prophecies
In Humanae Vitae Pope Paul made some positive predictions as well. He acknowledged that spouses might have difficulty in acquiring the self-discipline necessary to practice the methods of family planning that require periodic abstinence. But he taught that self-discipline was possible, especially with the help of sacramental grace. In Section 21, he remarked:
....the discipline which is proper to the purity of married couples, far from harming conjugal love, rather confers on it a higher human value. It demands continual effort yet, thanks to its beneficent influence, husband and wife fully develop their personalities, being enriched with spiritual values. Such discipline bestows upon family life fruits of serenity and peace; and facilitates the solution of other problems; it favors attention for one's partner, helps both parties to drive out selfishness, the enemy of true love, and deepens their sense of responsibility.
While this passage of Humanae Vitae is rarely studied, Pope John Paul II is one commentator who recognizes the depth of its wisdom. It plays the central role in his reflections on Humanae Vitae; he focuses on the importance of "self-mastery" for the proper use of sexuality, and explains the meaning of the human body and the human person as these bear upon sexuality.
John Paul II has spoken of the Church's teaching on contraception as a part of the "permanent patrimony" of the Faith. Twenty-five years of neglecting Humanae Vitae have produced enough unpleasant consequences to help us recognize how foolish and dangerous it is to squander that patrimony.
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Real Presence

Ireland's rejection of Divine and Natural Law, and historic civil and criminal law, respecting the sanctity and dignity of innocent human life in the womb, was the culmination in a series of incremental betrayals, over a period of 46 years, which secularized the Irish State and Irish society. A chronology of these events is presented below:
1972: Irish voters approve, by a referendum margin of …More
Ireland's rejection of Divine and Natural Law, and historic civil and criminal law, respecting the sanctity and dignity of innocent human life in the womb, was the culmination in a series of incremental betrayals, over a period of 46 years, which secularized the Irish State and Irish society. A chronology of these events is presented below:
1972: Irish voters approve, by a referendum margin of 84 percent, a constitutional amendment repealing Article 44 of the Irish Constitution, which recognized "the Holy, Catholic, Apostolic, and Roman Church as the guardian of the Faith professed by the great majority of citizens."
1973: The Irish Supreme Court declares a right to marital privacy which includes contraceptive use, but declines to overturn laws prohibiting the sale of contraceptives.
1979: The Health (Family Planning) Act becomes law, allowing pharmacists to dispense contraceptives to those holding a prescription from a doctor.

1985: The Health (Family Planning) Amendment Act becomes law, allowing the over-the-counter sale of condoms and spermicides to anyone over the age of 18.

1987: Ireland's first openly homosexual public official, David Norris, is elected to the Senate. A pedophilia defender and anti-Catholic bigot, Norris would call Pope St. John Paul II an "instrument of evil" and Pope Benedict XVI "a Nazi." His 2011 presidential campaign would implode after it was revealed that he sought clemency for a convicted homosexual child rapist who had been his partner in sodomy.

1988: In Norris v. Ireland, the European Court of Human Rights rules that Irish law prohibiting sodomy violates Article 8 of the European Convention on Human Rights.

1989: The Prohibition of Incitement to Hatred Act becomes law, which outlaws so-called hate speech directed against so-called sexual orientation.

1990: Mary Robinson, a former senator who advocated for the legalization of contraception, divorce and homosexuality, is elected the seventh president of Ireland. Robinson was the nominee of the Labour Party, but was also endorsed by the Marxist-Leninist Workers Party.

1992:The Health (Family Planning) Amendment Act becomes law, allowing the unrestricted sale of contraceptives to anyone over the age of 17.
1992: In Attorney-General v. X, the Irish Supreme Court declares a right to abortion arising from a threat to the life of the mother, including suicidal ideation.
1992: Voters in Ireland reject, by a referendum margin of 65 percent, a proposed amendment to the Irish Constitution which would overturn the X ruling.
1992: The Thirteenth Amendment to the Irish Constitution is passed, by a referendum margin of 62 percent, establishing a "right to travel" outside the country for the purpose of procuring an abortion. Between 6,000 and 8,000 Irish women go to England each year to kill their unborn children.
1992: The Fourteenth Amendment to the Irish Constitution is passed, by a referendum margin of 59 percent, establishing a right to obtain information about abortion.
1993: The Criminal Law (Sexual Offences) Act becomes law, decriminalizing sodomy in Ireland.
1995: The Fifteenth Amendment to the Irish Constitution repealed, by a referendum margin of 50.2 percent, the constitutional prohibition against divorce, and allowed the civil dissolution of marriage.

1998: The Employment Equality Act becomes law, prohibiting discrimination in employment based upon so-called sexual orientation.

2000: The Equal Status Act becomes law, prohibiting discrimination in public accommodations based upon so-called sexual orientation.

2003: The European Convention on Human Rights Act becomes law, by which Ireland accepts the radically anti-Christian legal code of the European Union.

2007: In Foy v. Ireland, the Irish High Court rules that Irish law contravenes Article 8 of the European Convention on Human Rights by refusing to recognize as a woman a man who underwent so-called sex re-assignment surgery.

2010: The Civil Partnership and Certain Rights and Obligations of Cohabitants Act becomes law, without a recorded roll call, establishing civil unions for same-sex couples.

2011: The Republic of Ireland closes its Embassy to the Holy See. Diplomatic relations with the Vatican are maintained through the Irish Embassy to the Italian Republic and the Apostolic Nunciature in Ireland.

2011: The first openly homosexual TD's (members of parliament) — Jerry Buttimer, John Lyons and Dominic Hannigan — are elected to the Dail.

2013: The Protection of Life During Pregnancy Act becomes law, legalizing abortion in cases of suicidal ideation by the mother.

2015: The Children and Family Relationships Act becomes law, allowing homosexual partners to adopt children.
2015: The Thirty-Fourth Amendment to the Irish Constitution is passed, by a referendum margin of 62 percentage, allowing two persons to contract marriage "without distinction as to their sex."

2015: The first openly homosexual cabinet minister, Leo Varadkar, the son of an Indian immigrant, becomes Minister of Health.

2015: The Gender Recognition Act becomes law, allowing individuals to define their own gender.

2015: The Employment Equality Amendment Act becomes law, which extends anti-discrimination law pertaining to homosexuals and the so-called transgendered to Catholic schools and hospitals, and other religious institutions.

2016: American-born Katherine A. Zappone becomes Ireland's first openly lesbian cabinet minister, when she is appointed Minister for Children and Youth. Zappone is civilly "married" to Ann Gilligan, a former Catholic nun with whom she became romantically involved while both were studying at Jesuit administered Boston College.

2017: Leo Varadkar becomes Ireland's first homosexual prime minister.

2017: The United Nations recommends that Irish schools introduce compulsory sex education, which should include "comprehensive sex education for adolescent girls and boys covering responsible sexual behaviors and focused on preventing early pregnancies, and ensure that it is scientifically objective and its delivery by schools is closely monitored and evaluated."

2018: Dail Eireann passes, in its second reading, the Provision of Objective Sex Education Bill, which, if enacted, would force Catholic schools to indoctrinate Catholic children with propaganda affirming abortion, contraception, gender dysphoria and sodomy.

2018: The Irish Department of Education orders Catholic schools to change religion classes from an opt-out to an opt-in requirement.

2018: The Irish government proposes an amendment to the Status Act, which would forbid Catholic schools from giving enrollment preference to Catholic students.

2018: The Eighth Amendment to the Irish Constitution, which guaranteed the right to life of unborn children, is repealed in a national referendum by a margin of 66.4 percent.
Reprinted with permission from the Catholic Action League of Massachusetts.
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Trinity Sunday 2018

Spectacular lightning strikes parts of UK JUST HOURS AFTER THE IRISH VOTE TO LEGALIZE MURDER OF THE UNBORN (another warning of the fire from Heaven that will come to fall on the Beast, the Anti-Christ and all their followers)

27 May 2018

So Powerful an Attack Did Heaven Unleash upon the British Isles
that the Sky Turned Purple for Four Hours during Which 15,000 Lightning Bolts Struck
Destroyin…More
Spectacular lightning strikes parts of UK JUST HOURS AFTER THE IRISH VOTE TO LEGALIZE MURDER OF THE UNBORN (another warning of the fire from Heaven that will come to fall on the Beast, the Anti-Christ and all their followers)

27 May 2018

So Powerful an Attack Did Heaven Unleash upon the British Isles
that the Sky Turned Purple for Four Hours during Which 15,000 Lightning Bolts Struck
Destroying Buildings, Setting Structures on Fire and Flooding Residences across the British Isles
Fifty Years of Vatican II capitulation and Its Paedophile Crimes Turned the Irish People
once One of the Most Catholic in the World Against God And the True Catholic Doctrine and Morality.
Just hours after the Ireland voted on May 26, 2018, 2 to 1 to amend its constitution to permit abortions, Heaven unleashed its disapproval of the gross immorality from a country that was once one of the most Catholic in the world.

See the video: www.bbc.com/news/uk-44269304
and a gallery of spectacular pictures
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Grenada ch 27 part 2

The chapter is not complete. Here is the rest:
Another no less remarkable example is that of St. Augustine, who, in his Confessions, tells us that when he began to think seriously of leaving the world a thousand difficulties presented themselves to his mind. On one side appeared the past pleasures of his life, saying, "Will you part from us forever? Shall we no longer be your companions?" On …More
The chapter is not complete. Here is the rest:
Another no less remarkable example is that of St. Augustine, who, in his Confessions, tells us that when he began to think seriously of leaving the world a thousand difficulties presented themselves to his mind. On one side appeared the past pleasures of his life, saying, "Will you part from us forever? Shall we no longer be your companions?" On the other, he beheld virtue with a radiant countenance, accompanied by a multitude of persons of every state in life who had led pure lives, and a voice said to him, "Can you not do what so many others have done? Was their strength in themselves? Was it not God who enabled them to do what they did? While you continue to rely upon yourself you must necessarily fall. Cast yourself without fear upon God; He will not abandon you." In the midst of this struggle the saint tells us that he began to weep bitterly, and, throwing himself upon the ground, he cried from the depth of his heart, "How long, Lord, how long wilt Thou be angry? Remember not my past iniquities. How long shall I continue to repeat, 'tomorrow, tomorrow'? Why not now? Why should not this very hour witness the end of my disorders?" (Confess., L. 8, c. 11).
No sooner had Augustine taken this resolution than his heart was changed, so that he ceased to feel the stings of the flesh or any affection for the pleasures of the world. He was entirely freed from all the irregular desires which formerly tormented him, and broke forth into thanksgiving for the liberty which had been restored to him: "O Lord! I am Thy servant; I am Thy servant and the son of Thy handmaid, Thou hast broken my bonds. I will sacrifice to Thee a sacrifice of praise. (Cf. Ps. 115).
"Let my heart and my tongue praise Thee. Let all my bones say: Who is like unto Thee, O Lord? Where was my free will all these years, O Jesus, my Redeemer and Helper, that it did not return to Thee? From what an abyss hast Thou suddenly drawn it, causing me to bend my neck to' Thy sweet yoke and to take upon me the easy burden of Thy law? How delighted I am with the absence of those pleasures which I formerly sought with so much eagerness! How I rejoice no longer to possess those follies which I formerly trembled to lose! O Thou true and sovereign Good! Thou hast driven all false pleasures from my soul; Thou hast banished them and hast Thyself taken their place, O Joy exceeding all joy! O Beauty exceeding all beauty!" (Conf. L.9).
Behold the efficacy of grace! What, then, prevents you from imitating the example of these great saints? If you believe what I have related, and that the grace which wrought such a change in St. Augustine is at the disposal of all who earnestly seek it, what is there to prevent you from breaking your sinful bonds and embracing this Sovereign Good who so solicitously calls you? Why do you prefer, by a hell on earth, to gain another Hell hereafter, rather than by a paradise here to gain Heaven hereafter? Be not discouraged. Put your trust in God, and resolutely enter the path of virtue. Have an unshaken confidence that you will meet Him there with open arms, to receive you as the father received his prodigal son. (Cf. Lk. 15).
Were a charlatan to assert that he could teach the art of changing copper into gold, how many would be eager to test his suggestion! God offers to teach us that art of changing earth into Heaven for our welfare, of converting us from flesh into spirit, from men into angels, and how many there are who refuse to hear Him! Be not of their unhappy number.
Sooner or later you must acknowledge this truth, if not in this life, surely in the next. Think, therefore, of the confusion and anguish which on the day of judgment will overwhelm all those who will then have been condemned for abandoning the path of virtue. Too late they will recognize how excellent is this path, and how far it exceeds that of sin, not only for the happiness it affords in this life, but for the security with which it leads us to eternal joy.
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scandal. 2nd Sunday of Advent sermon Las Vegas Rev. Fr. David Phillipson

Dec 3 sermon fixed
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last judgment

Problem fixed
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end times

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love God and all will be well

Revolution and civil war coming soon.
www.thenewamerican.com/…/27027-antifa-pl…
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100 years of HELL

Pell rhythms with Hell.

Pell on temporary hell:
photos.google.com/share/AF1QipO1UH0LzaT…
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Happy birthday America

Rabbi Schiller, Ron Paul, and president Reagan all promoted Fatimawww.nationalreview.com/…/ronald-reagan-p…
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Fatima Mission Sermon 1 - Why Fatima? - Fr Kevin Robinson

Mary’s Providential Bridge to Islam

Posted by Matthew E. Bunson on Monday May 15th, 2017 at 12:46 PM
COMMENTARY: How should we approach the message she sends to the world at this historical moment?

From the time of the apparitions of the Blessed Mother at Fatima, Portugal, many have wondered about the possible significance of Our Lady choosing a location with such an apparent connection to …More
Mary’s Providential Bridge to Islam

Posted by Matthew E. Bunson on Monday May 15th, 2017 at 12:46 PM
COMMENTARY: How should we approach the message she sends to the world at this historical moment?

From the time of the apparitions of the Blessed Mother at Fatima, Portugal, many have wondered about the possible significance of Our Lady choosing a location with such an apparent connection to Islam.
As a matter of historical importance, Fatima was the favorite daughter of Muhammad — a woman considered of the highest dignity in Islam, save for only one person: the Virgin Mary. Indeed, after Fatima's death at around the age of 26, her father wrote to his dead daughter: “Thou shalt be the most blessed of women in Paradise after Mary.”
Is there a relationship between the appearance of Our Lady and the Muslim world? Surely, it was not a random choice by the Blessed Mother, and so how should we approach the possible message it sends to the world at this historical moment?
It is a surprise to many that Islam traditionally has thought so highly of the Blessed Virgin Mary. She is called by Muslims Miriam or Maryam in Arabic, and also Umm Isa, or “Mary, the mother of Jesus,” or simply, Sayyida, the Lady.

Mary is the only woman named in the Quran, and she is revered as a righteous woman in her own right and as the most pious, chaste and virtuous woman in history. The Quran affirms the virgin birth, but it also makes clear that her son was not divine. The 19th sura (chapter) of the Quran is both named after her and provides what it says are many details about her life, although scholars have long noted that much in the 19th sura bears a striking resemblance to the Gospel of Luke. She is also one of only eight people in the Muslim holy book to have a sura named after them.
The expression, “Jesus son of Mary” appears 13 times in the Quran, while “Jesus, the Messiah, son of Mary,” is found three times. There are also 45 other times in the text that there is a reference to Mary’s name.
There is a natural assumption that the village of Fatima was named directly after the daughter of Muhammad. In truth, its origins are a bit more complicated and romantic than that.
In the middle of the eighth century, Muslim armies from North Africa conquered most of the Iberian Peninsula and established what became known as the Moorish Kingdoms. Gradually, Christian states were formed to resist the Moors, leading to what became known as the Reconquista, the centuries-long campaign to end Islamic domination in the peninsula. The Reconquista extended to what became Portugal, as well.
According to the early 17th-century Portuguese chronicler and Cistercian Bernardo de Brito, during the fighting in 1158, a knight by the name of Gonçalo Hermigues and his fellow warriors captured a Muslim princess named Fatima, daughter of the last Muslim ruler in the region. She had been named in honor of the daughter of Muhammad. Fatima and Gonçalo fell in love, and the two were married.
But first, Fatima was baptized into the Christian faith and changed her name to Oureana. As a wedding gift from her husband, she was given a nearby town that she called Ourem in recognition of her new name. She did not live long after the marriage, sadly, and to honor her memory further, her husband changed the name of another nearby village to Fatima.
It was in the very village named after a convert from Islam — a convert initially named after Muhammad’s daughter — that the Blessed Mother chose to appear to the three shepherd children May 13, 1917. What does it mean? What is Our Lady trying to teach us? Is she telling us that just as she shows us the way to her Son that the path ahead in evangelization and overcoming the savagery of jihadism might also pass through her loving heart?
Venerable Fulton Sheen thought so.
In his 1952 book, The World’s First Love, he devoted a chapter to Mary and the Muslims. He prophetically observed, “At the present time, the hatred of the Moslem countries against the West is becoming a hatred against Christianity itself. Although the statesmen have not yet taken it into account, there is still grave danger that the temporal power of Islam may return and, with it, the menace that it may shake off a West which has ceased to be Christian and affirm itself as a great anti-Christian world power.”
Archbishop Sheen, however, did not despair. Instead, he looked to Fatima and to Mary. “Since nothing ever happens out of heaven except with a finesse of all details,” he wrote, “I believe that the Blessed Virgin chose to be known as ‘Our Lady of Fatima’ as a pledge and a sign of hope to the Moslem people, and as an assurance that they, who show her so much respect, will one day accept her Divine Son, too.”
He added:
“Missionaries in the future will, more and more, see that their apostolate among the Moslems will be successful in the measure that they preach Our Lady of Fatima. Mary is the advent of Christ, bringing Christ to the people before Christ himself is born. In any apologetic endeavor, it is always best to start with that which people already accept. Because the Moslems have a devotion to Mary, our missionaries should be satisfied merely to expand and to develop that devotion, with the full realization that Our Blessed Lady will carry the Moslems the rest of the way to her Divine Son. She is forever a ‘traitor,’ in the sense that she will not accept any devotion for herself, but will always bring anyone who is devoted to her to her Divine Son. As those who lose devotion to her lose belief in the divinity of Christ, so those who intensify devotion to her gradually acquire that belief. … The Moslems should be prepared to acknowledge that, if Fatima must give way in honor to the Blessed Mother, it is because she is different from all the other mothers of the world and that without Christ she would be nothing.”
We seek bridges to Islam. Mary is a way. Pope Francis said it very well at the Rosary and vigil for the centenary of Fatima on the evening of May 12.
“No other creature ever basked in the light of God’s face as did Mary; she, in turn, gave a human face to the Son of the eternal Father,” the Holy Father said.
Our task is to help others see her clearly, and in so doing see Christ for who he truly is.
Quo Primum

Fatima 3rd Secret and Russia

A Jew: In a May 4th video, American Rabbi Mayer Schiller stated that it is important for mankind as a whole that the Church takes everything that was said in Fatima seriously. Schiller is a Hasidic rabbi based in Monsey, New York. A Fearful Church: The failure to consecrate Russian symbolizes for Rabbi Schiller - quote - "an impotent, weak Church, unwilling to wage war, unwilling to teach a …More
A Jew: In a May 4th video, American Rabbi Mayer Schiller stated that it is important for mankind as a whole that the Church takes everything that was said in Fatima seriously. Schiller is a Hasidic rabbi based in Monsey, New York. A Fearful Church: The failure to consecrate Russian symbolizes for Rabbi Schiller - quote - "an impotent, weak Church, unwilling to wage war, unwilling to teach a mankind that has deserted God." He adds: "It is a fearful Church." A Scandal: According to Rabbi Schiller, Fatima presents a scandal to the Conciliar Church because it takes faith and morals very seriously. Quote: "The Conciliar Church infected as it is with relativism, subjectivism and religious pluralism, would like to put Fatima away somewhere." An Embarrassment: According to Schiller, Pope Francis, "fears that the consecration of Russia would give too much credence to traditionalist forces in the Church," and: "It would be an embarrassment to him, among his progressive friends, and among the mainstream of the Church. And it would make those people that he has singled out for excommunication, for criticisms, seem a little more credible. That's the least thing he wants." Dismay: Rabbi Schiller believes that the Catholic Church exercises a - quote - "profoundly positive effect upon mankind." He adds: "Therefore I view with increasing dismay the dismantling of the Catholic Faith in the aftermath of the Second Vatican Council."
Quo Primum

Passion Sunday 2

last week's news from Rome regarding the SSPX and our marriages, we here present some initial reflections on what it means for us practically, the state of necessity, and the future.

On September 1, 2015, the pope announced that the faithful who had recourse, during the Holy Year of Mercy, to priests of the Society of St. Pius X to go to confession would receive “valid and licit absolution of …More
last week's news from Rome regarding the SSPX and our marriages, we here present some initial reflections on what it means for us practically, the state of necessity, and the future.

On September 1, 2015, the pope announced that the faithful who had recourse, during the Holy Year of Mercy, to priests of the Society of St. Pius X to go to confession would receive “valid and licit absolution of their sins”. In a press release published that same day, the General House of the Society thanked the pope and recalled that: “In the ministry of the sacrament of penance, we have always relied, with all certainty, on the extraordinary jurisdiction conferred by the Normae generales of the Code of Canon Law. On the occasion of this Holy Year, Pope Francis wants all the faithful who wish to confess to the priests of the Society of St. Pius X to be able to do so without being worried.”

On November 20, 2016, Pope Francis’ Apostolic Letter Misericordia et Misera (n. 12) extended the faculties for confession granted on September 1, 2015, beyond the Year of Mercy. While the crisis of the Church is unfortunately still the same, the persecution that unjustly deprived the priests and faithful of ordinary jurisdiction has come to an end, now that this jurisdiction has been granted by the Sovereign Pontiff.

On April 4, 2017, a letter was published from the Prefect of the Congregation for the Doctrine of the Faith and President of the Pontifical Ecclesia Dei Commission, addressed to the Ordinaries of the bishops’ conferences. Cardinal Müller reminds them of Pope Francis’ decision “to grant all priests of said Society the faculty to validly administer the Sacrament of Penance to the faithful such as to ensure the validity and liceity of the Sacrament.” He then announces the new dispositions of the Holy Father, who, in the same spirit,“ has decided to authorize Local Ordinaries the possibility to grant faculties for the celebration of marriages of faithful who follow the pastoral activity of the Society.” (Letter of March 27, 2017).[1]

Either the local bishops, “insofar as possible”, will delegate a diocesan priest to receive the vows according to the traditional rite before the celebration of the Mass by a Society priest, or “the Ordinary may grant the necessary faculties to the priest of the Society who is also to celebrate the Holy Mass.”

Cardinal Müller ends his letter by recalling the pope’s intention. For one, he wishes to remove “any uncertainty regarding the validity of the sacrament of marriage” contracted before a Society priest. If he receives the delegation from the bishop, he can no longer be considered irregular when he celebrates a marriage. On the other hand, the pope wishes to facilitate “the process towards full institutional regularization”. In fact, the cardinal’s letter mentions “the objective persistence of the canonical irregularity in which for the time being the Society of St. Pius X finds itself.”

Anyone can see the skillful way the power to confess or receive marriage vows is granted; in other words, the way the ministry of the priests of an irregular ecclesiastical society – at least ad casum – is regularized. But the pope’s new dispositions are a way of recognizing the present reality of the apostolate accomplished by the Society of St. Pius X in all the countries where it is present, and this apostolate is even encouraged in a way.
The validity of SSPX Marriages

From now on, just as we no longer have to invoke an extraordinary jurisdiction to hear confessions validly, we no longer have to invoke the state of necessity to validly marry couples, unless the bishop opposes the new provisions and refuses the delegation requested by the pope.

This does not mean that the state of grave necessity has come to an end, but only that the authorities of the Church no longer refuse to grant Tradition some means of development. The pre-conciliar Mass was recognized in 2007 as never having been abrogated. The unjust excommunications of the bishops of the Society were lifted in 2009. The non-recognition of the valid ministry of SSPX priests in the sacrament of penance came to an end in 2015. The alleged irregularity of the Society priest, the authorized witness to the sacrament of marriage, has now been lifted, for the good of the spouses.

However, just as the sacrament of penance was not invalidly conferred by the priests of the Society of St. Pius X before 2015, neither were the marriages celebrated without the official delegation of the local bishop or parish pastor.

Indeed, Church law states that in order to be valid, a marriage must be celebrated before the parish priest or his delegate, and in the presence of at least two witnesses (1917 Code, canon 1094; 1983 Code, canon 1108). But the priests of the Society of St. Pius X are not parish priests. That is why some try to pretend that, without a delegation, a priest of this society cannot receive marriage vows. Such a marriage would be invalid because of its lack of canonical form.

But the same Church law also provides for the following extraordinary situation (1917 Code, canon 1098; 1983 Code, canon 1116): “If a person competent to assist according to the norm of law cannot be present or approached without grave inconvenience.” If this situation is likely to last at least one month, then the Church declares valid a marriage celebrated before only the witnesses. If a non-delegated priest can be present, he must be called upon to receive the vows. This legislation is a simple application of the fundamental principles of Canon law: The supreme law is the salvation of souls, and The sacraments are for men who are well-disposed.

And if by chance there still remains any doubt as to this extraordinary situation, we answer that in cases of doubt, the Church gives supplied jurisdiction (1917 Code, canon 209; 1983 Code, canon 144). So all doubt is removed, and the marriages celebrated in the Society of St. Pius X, even without a delegation, were most certainly valid, because of the state of necessity.

[1] The Pope’s words are addressed to the bishops because it belongs to the bishops or the parish pastor to delegate. (See Council of Trent, decree Tametsi, November 11, 1563, DzS 1816.) Unlike the sacrament of confession which concerns the internal forum, the sacrament of marriage concerns the external forum as are all the public and social acts of the children of the Church. These provisions are for the good of the faithful of the Society of St. Pius X, and consequently, they affect the ministry of the priests.
Quo Primum

Passion Sunday 2

The State of Necessity Remains

This state of grave necessity in the Church has not disappeared. This is not to deny the terrible reality.

Indeed, ever since the Second Vatican Council, and especially the new Code of Canon Law in 1983, the first end of marriage, which is the procreation and education of children, has been reduced in favor of the mutual help between the spouses, in a personalis…More
The State of Necessity Remains

This state of grave necessity in the Church has not disappeared. This is not to deny the terrible reality.

Indeed, ever since the Second Vatican Council, and especially the new Code of Canon Law in 1983, the first end of marriage, which is the procreation and education of children, has been reduced in favor of the mutual help between the spouses, in a personalist conception of the dignity of love that blurs the primacy of the common good of the familial society.

The recent Synod on the family is another sad illustration that this state of necessity is still a reality. As are the scandalous declarations made by certain prelates and ecclesiastical dignitaries concerning cohabitants and homosexuals, that would lead one to believe that these unions contain positive values, and even values compatible with the sanctity of marriage.

We also recall Bishop Fellay’s Petition to the Holy Father after the publication of the pontifical document Mitis Judex (August 15, 2015): “The canonical changes required by the Moto Proprio Mitis Iudex Dominus Iesus facilitating declarations of nullity will de facto open the door to legal proceedings authorizing “Catholic divorce,” even if goes by another name” (September 15, 2015).

Lastly, certain statements in the Apostolic Exhortation Amoris Laetitia on the divorced and “remarried”, who could receive the sacraments of penance and the Eucharist while living as if married in their second union, remain stumbling blocks to the Catholic conscience.

For all these reasons, the faithful find themselves in a situation of necessity that allows them to turn to the priests of Tradition. Under the laws of the Church, their marriage is certainly valid. For the pope to ask the bishops today to facilitate their choice in ensuring the regularity of the authorized witness, i.e., the priest who receives the spouses’ vows, does not put an end to the objective state of the crisis of the Church.

There is no doubt that, were the Ordinary to refuse to designate a delegate and even to “directly grant the necessary faculties to the Society priest”, the latter would celebrate the marriage validly because of this state of necessity, and as for the bishop, he would be manifestly opposing the will of the Head of the Church.
Implementation of These Provisions

Pope Francis wants the priests of the Society of St. Pius X to be able to celebrate marriages that are certainly licit, valid, and incontestable, for the good of the spouses. “We hope that all the bishops share the same pastoral solicitude,” read the Society’s press release on April 5. We must also hope that diocesan tribunals will no longer be able to declare annulments for lack of due canonical form for marriages celebrated in Tradition. By putting an end to this scandal that the Roman Rota has tolerated for far too long, the pope also procured a great good.

The new arrangements that make it possible to receive a delegation from the Ordinary do not mean that it is the modern priests who will prepare, organize, or celebrate the marriages of our faithful, obviously. The priests of Tradition cannot entrust the faithful who come to them to prepare holily for marriage to those who profess false principles or could endanger the faith of the future spouses by imparting to them an erroneous conception of Christian marriage. Pope Francis simply wishes the Ordinaries to give delegation to SSPX priests. His approach is essentially legal. As Fr. Cédric Burgun, vice-dean of the Faculty of Canon Law in Paris, declared: “The Pope is not settling the doctrinal debate. He is removing ambiguities on the legal issue, and making valid and licit the marriages that will be celebrated under the conditions decreed by Rome.” (RCF, April 5, 2017)

The implementation of these provisions will be delicate, especially if it is a diocesan priest who comes to receive the vows. But it seems that it will be easy to explain that the fiancés would be uncomfortable with making their marriage vows before a priest they do not know, and will probably never see again. Many want a priest they know and respect, sometimes even a relative, to celebrate their engagement and wedding. The Roman document’s “insofar as possible” seems broad and vague enough to convince the local bishop of the practical and concrete difficulties its application presents.

It is especially foreseen for the Ordinary to “directly grant the necessary faculties to the Society priest”. The ideal would be for the bishop, for good pastoral reasons, to give directly to SSPX priests the delegation to celebrate the marriages of their faithful. Notifying the diocese, as requested in the April 4 letter, is no problem at all since it is already done in all of the districts of the Society.

In order for these Roman dispositions in favor of marriages in Tradition to be received without doubt or ambiguity by all priests, the Superior General, Bishop Fellay, has requested canon lawyers and pastors with much experience to draw up – under the authority of the General House – formal guidelines defining a common discipline for all the districts of the Society of St. Pius X.

Source: FSSPX/MG – DICI, April 11, 2017
Quo Primum

Synagogue of Satan

See conversion of Rome's chief Rabbi, Israel Zolli
www.scribd.com/document/7608590/eugenio-zolli
Quo Primum

St Joseph - mariavaltorta

Controversial yet fully approved by the Church.

Maria’s writings have profoundly affected the lives of hundreds of thousands of people around the world and her work has been translated into over 30 languages. There are a tremendous number of testimonies about her writings from bishops, noteworthy clerics and lay faithful, and even saints.

Those who have approved/endorsed/praised the Poem of …More
Controversial yet fully approved by the Church.

Maria’s writings have profoundly affected the lives of hundreds of thousands of people around the world and her work has been translated into over 30 languages. There are a tremendous number of testimonies about her writings from bishops, noteworthy clerics and lay faithful, and even saints.

Those who have approved/endorsed/praised the Poem of the Man-God/The Gospel as Revealed to Me include Pope Pius XII, 4 cardinals, 14 archbishops, 9 regular bishops, 24 extremely learned clerics or Doctors of Theology/Divinity/Canon Law, 7 Members or Consultants of the Holy Office/Congregation for the Causes of Saints, 7 Saints/Blesseds/Venerables/Servants of God, over 27 university professors, 2 famous television show hosts/media personalities, and countless priests and lay faithful.

For details on the canonical status of Maria Valtorta's work and what the position of the Church is on her revelations, see: What is the Position of the Church on Maria Valtorta’s Main Work?
Recommended by Pope Pius XII and St Padre Pio.
Quo Primum

Sacrifice and relapses

The Duties of a Confessor

The confessor must help the penitent to make an integral Confession, a sincere act of contrition and a firm purpose of amendment; he should also give suitable advice.
Integrity. The priest is recommended to make a practice of questioning any penitent who comes to him for the first time unless the penitent is clearly well instructed, precise, and has already said on his …More
The Duties of a Confessor

The confessor must help the penitent to make an integral Confession, a sincere act of contrition and a firm purpose of amendment; he should also give suitable advice.
Integrity. The priest is recommended to make a practice of questioning any penitent who comes to him for the first time unless the penitent is clearly well instructed, precise, and has already said on his own initiative everything that is necessary. The questions should normally bear upon the penitent's state in life; for example, whether he is married or not, his age, his occupation, the date of his last Confession.

It is also useful to ask the penitent about the more common types of sin and their causes, if he has not been sufficiently explicit. In order to discover whether he may be hiding some sin of a more serious nature of which he is ashamed, the priest should put the following general question: "Is there anything else weighing on your conscience, anything at all which you would like to get off your mind?" If there is no reply, that is a sign that he still considers himself blameworthy in the sight of God, and he must then be helped with care and discretion to reveal what may be of a serious nature and altogether necessary for the integrity of his Confession. In such cases, the priest should ask explicitly about those sins which may likely have been committed by the penitent in his or her state of life, and implicitly about other more serious sins which could have been committed.

In dealing with the virtue of purity, the priest must formulate his questions in such a way as to be readily understood by the guilty, and yet they must be sufficiently veiled and discreet as not to offend the innocent. For instance, if the penitent confesses an act which of its nature produces culpable pollution, the priest must not ask whether pollution actually took place. This question must never be put to women.

Contrition and amendment. In helping the penitent to make a sincere act of contrition and a firm purpose of amendment, the confessor must be guided by his priestly charity and avoid being too lenient or too severe. He should remember that here he will receive much assistance from the Sacramental grace of Orders, which is a modal determination of Sanctifying Grace, and therefore of charity, and entitles him to increasingly higher actual graces in hearing Confessions.
When a penitent is not sufficiently disposed to receive the Sacrament, priestly charity urges the confessor to do all that he can to obtain sincere sorrow and a firm purpose of amendment. It guides him in the use of all his powers of persuasion, and while the priest is thus trying to help the penitent, so is Christ helping His minister. In fact, without this profound confidence in Christ's help at that moment, the priest would never succeed in his efforts to urge or make acceptable the necessary spirit of contrition. The priest's voice alone, without God's help, could never dispose a penitent. What is required in such circumstances is a supernatural eloquence, brief and to the point, convincing and full of charity. He must say to the penitent: "My child, try to appreciate the evil you have committed. What evil has God done to you that you should despise His authority in this way? If Jesus Christ had been your greatest enemy, could you have treated Him more abominably than you have done? It was out of love for you that He sacrificed His life on the Cross to save you from eternal punishment-----and see what you have done and said against him in return. What will happen to you if you persevere in your refusal to make a humble submission to God, if you do not ask for His grace of sincere contrition and amendment? Then again, what good have you obtained from all your sins? You are simply preparing yourself for a life of unhappiness here on earth and the loss of eternal life. Remember the words of Christ: 'Come to me, all you that labor, and are burdened, and I will refresh you.' [Matt. 11: 28] God has so far given you time for conversion-----do not delay any longer. Together with me you must intercede from the bottom of your heart for the grace of conversion, so that you may be genuinely sorry and receive through absolution the grace of contrition and of firm resolve to cooperate with God's help in the avoidance of sin for the future."

That is how saintly priests have always succeeded in moving their penitents to sorrow for sin, thus avoiding laxity and Jansenistic severity.

The confessor who possesses genuine priestly charity readily absolves all sinners who are well disposed for the Sacrament or in whom he cannot find any sign of insufficient dispositions. And those who are not properly disposed he tries to move to sincere contrition.
If there is any doubt about the penitent's resolve to avoid sin in the future, the priest should not refuse him absolution unconditionally but promise to give it when the penitent is better disposed. A case in point would be when the priest is doubtful about the dispositions of those who have contracted habits of sin, of those who frequently fall into the same sin after repeated Confession and without any effort at emendation, and of those who are in the occasions of sin. [Cf. St. Alphonsus, Praxis confessarii, c. iv.]

The habitual sinner may be absolved as often as he seriously undertakes to employ the means necessary to overcome his habit, but he cannot be absolved if he refuses this undertaking.
Quo Primum

relapses

The Priest's Ministry in the Confessional

Taken From
The Priest in Union with Christ
By
Fr. Reginald Garrigou-LaGrange, O.P.

TAN BOOKS AND PUBLISHERS, INC.
Published on the web with permission.

ONE will sometimes hear a distinction made between preachers and confessors, as if those who preach need not give much attention to the priest's ministry in the confessional, a work which is often …More
The Priest's Ministry in the Confessional

Taken From
The Priest in Union with Christ
By
Fr. Reginald Garrigou-LaGrange, O.P.

TAN BOOKS AND PUBLISHERS, INC.
Published on the web with permission.

ONE will sometimes hear a distinction made between preachers and confessors, as if those who preach need not give much attention to the priest's ministry in the confessional, a work which is often less satisfying, more difficult and sometimes irksome. However, a priest who does reserve all his energy for the pulpit and very little for the confessional is bound to find his preaching abstract and theoretical; his sermons will lack variety and he himself will not display that sincere and profound zeal for the glory of God and the salvation of souls which comes from practical labors for the conversion of souls.

To hear Confessions well requires patience, self-denial and great love for souls. At the same time, two extremes have to be avoided: excessive kindness and undue severity.

Some of the faithful no longer go to Confession because they have found a confessor so tolerant of their failings that they have gradually ceased to realize the gravity of mortal sin. They look on Confession as a mere formality with little value for their moral life. They have lost their supernatural appreciation of the value of Confession; is that surprising, when the confessor himself is without that same supernatural outlook? Others-----and these are in the majority-----no longer go to Confession because they have found their confessor too severe. And yet the faithful who confessed their sins to St. John Vianney were not deterred by his firmness, since his charity was even greater. He would sometimes readily inflict a severe penance on himself in place of the penitent in order to help him.

It is generally true to say that a priest who is careful about his own Confession makes a good confessor for other people. But just as a person who has never learned how to obey never makes a good ruler, so also a priest who is careless about his own Confession does not know how to hear the Confessions of others.

St. Alphonsus explains that a good confessor is a father, a doctor, a teacher and a judge. These are universally accepted as the four aspects of a priest's work in the confessional.
As a father, the confessor must be blameless in his priestly life, wise and mature in his judgment; he must possess abundant charity, showing himself equally kind to all-----to the poor, to the uneducated, to the greatest sinners. He must receive them all with patience, gentleness and fatherly love, saying to them: "Trust me completely and tell me of the state of your soul. Do not fear. God is only too willing to forgive you all your sins if you are sincerely sorry. That is why He has waited for you, in order that he might spare you." If that is the attitude adopted by the priest, the penitent will realize that he is kneeling before a genuine father.

As a doctor, the confessor needs that priestly prudence which will guide him correctly in asking questions about the source of the penitent's spiritual ills, so that he may suggest suitable remedies, protect the "sick" person against future dangers, warn him to avoid the occasions of sin and to make necessary restitution, and so on.

As a teacher, the confessor must have sufficient knowledge of theology so that he never loses sight of the great mysteries of salvation-----the redemptive Incarnation, eternal happiness, eternal punishment-----nor of the two supreme precepts of love of God and one's neighbor, which provide the supernatural approach to the Decalogue and its applications. Therefore the priest must never cease from his study of moral theology, especially of the more frequent cases and censures.

As a judge, the confessor will sometimes have to ask questions, so far as is necessary for the integrity of the Confession; he must also decide whether to give or to refuse absolution. For this purpose he must judge correctly the gravity of sins, their nature, and the state of the penitent-----whether he is sufficiently attrite or not. He must also impose a penance proportionate to the offense committed, but which is not beyond the power of the penitent to fulfill.

These various duties of a confessor demand numerous virtues-----a spirit of faith, confidence in God, great charity, priestly prudence, justice, courage and also steadfast chastity in order to help those who fall into frequent sins of impurity. Fruitful perseverance in this ministry requires a fervent zeal for the glory of God and the saving of souls; otherwise the priest is overcome by weariness and may even reach a stage where he acquires an aversion for souls. For this reason, unlimited charity and sincere apostolic zeal are indispensable virtues-----as St. Alphonsus repeats so often in his excellent work, Homo apostolicus, tr. 16 and 21.
Quo Primum

Lesson Five - catholicmarriagefamily

How beautiful it will be when your wife is on her deathbed and will say to you as she hands back the wedding ring to you:

“To this ring and its signification I have never been disloyal, not in thought or desire. Since you gave it to me before the Altar of God I have loved no other man but you. You controlled all the affection and devotion of my heart, all the warmth and glow of my imagination, …More
How beautiful it will be when your wife is on her deathbed and will say to you as she hands back the wedding ring to you:

“To this ring and its signification I have never been disloyal, not in thought or desire. Since you gave it to me before the Altar of God I have loved no other man but you. You controlled all the affection and devotion of my heart, all the warmth and glow of my imagination, and all the feelings and emotions of my being. Receive this ring, then, as pure and as hallowed as it was when I received it from you on our wedding day.” Happy you, if you can then respond with the same declaration of untarnished and unwavering loyalty.
Quo Primum

true and false martyrdom

“The focal point of the story is a terrible dilemma forced upon its protagonist, Father Rodrigues (Garfield). Knowing full well that the blood of the martyrs is the seed of the church, the Japanese authorities have determined to break the church from the top down, by inducing its priests to apostatize. Like Fr. Ferreira, the mentor he came to seek, Rodrigues is forced to choose between trampling …More
“The focal point of the story is a terrible dilemma forced upon its protagonist, Father Rodrigues (Garfield). Knowing full well that the blood of the martyrs is the seed of the church, the Japanese authorities have determined to break the church from the top down, by inducing its priests to apostatize. Like Fr. Ferreira, the mentor he came to seek, Rodrigues is forced to choose between trampling on a graven image of Christ and watching his beloved converts die slow, torturous deaths. ‘They’re not dying for Christ,’ taunts the inquisitor. ‘They’re dying for you.’”
“His companion, Fr. Garrpe (Driver), is separately given the same choice but remains strong to the end, providing one of the book and film’s stand-out scenes. But this is ultimately Rodrigues’s story, and it reaches its climax when he makes his decision: Trample. This also marks the moment when the oppressive ‘silence’ of God is dramatically broken. Unfortunately, it is broken in the worst possible way, as the Christ of the fumie — the image — audibly urges Rodrigues to trample on it.”

There is no happy resolution following this action. Rodrigues spends the rest of his life as a pawn of the Japanese authorities who use him to ferret out Christian imagery. The disavowal of his faith is put into writing, he takes a Japanese wife, and upon death, is buried in a Buddhist ceremony. Only in the very last shot is a crucifix shown cupped in Rodrigues hands, implying he still secretly holds to his faith. For O’Reilly, this final word was not enough to undo what damage had already been done.
“In short, Silence excuses and affirms doing evil that good may come. It puts words in Christ’s mouth that fly in the face of his explicit teachings. This is not merely ‘ambiguous.’ It’s blasphemous.”
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