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| January 22, 2022 will be the 48th Anniversary of Roe vs. Wade |
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Posted by: Stone - 01-21-2022, 08:39 AM - Forum: Abortion
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January 22nd, 2022 is the 48th Anniversary of the United States Supreme Courts infamous ruling, Roe vs Wade, that legalized the murder of unborn children.
Since 1973, there have been over 63,509,000 abortions performed in the United States alone. Since 1980, the worldwide total number of abortions exceeds 1,642,200,000
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| Moral Principles and Medical Practice - Abortion [Imprimatur 1897] |
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Posted by: Stone - 01-21-2022, 08:30 AM - Forum: Abortion
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A Series of Lectures on the Evils of Abortion and the Defense of the Unborn
Lecture I: Medical Jurisprudence
Lecture II: Craniotomy
Lecture III: Abortion
Lecture IV: Views of Scientists and Sciolists
Lecture I : The Foundation of Medical Jurisprudence
Gentlemen: 1. When I thoughtfully consider the subject on which I am to address you in this course of lectures, i.e., Medical Jurisprudence, I am deeply impressed with the dignity and the importance of the matter.
The study of medicine is one of the noblest pursuits to which human talent can be devoted. It is as far superior to geology, botany, entomology, zoology, and a score of kindred sciences as its subject, the body of man, the visible lord of the creation, is superior to the subject of all other physical sciences, which do so much honor to the power of the human mind; astronomy, which explores the vast realms of space, traces the courses and weighs the bulks of its mighty orbs; chemistry, which analyzes the minutest atoms of matter; physics, which discovers the properties, and mechanics, which utilizes the powers of an endless variety of bodies--all these noble sciences together are of less service to man than that study which directly promotes the welfare of his own structure, guards his very life, fosters the vigor of his youth, promotes the physical and mental, aye, even the moral, powers of his manhood, sustains his failing strength, restores his shattered health, preserves the integrity of his aging faculties, and throughout his whole career supplies those conditions without which both enjoyment and utility of life would be impossible.
The physician, indeed, is one of the most highly valued benefactors of mankind. Therefore he has ever been held in honor among his fellow-men; by barbarous tribes he is looked upon as a connecting link between the visible and the invisible world; in the most civilized communities, from the time of Hippocrates, the father of medicine, to the present day, he has been held in deeper veneration than the members of almost any other profession; even in the sacred oracles of Revelation his office is spoken of with the highest commendation: "Honor the physician," writes the inspired penman, "for the need thou hast of him; for the Most High hath created him. The skill of the physician shall lift up his head, and in the sight of great men he shall be praised. The Most High has created medicines out of the earth, and a wise man shall not abhor them. The virtue of these things is come to the knowledge of men, and the Most High has given knowledge to men, that He may be honored in His wonders. By these He shall cure and shall allay their pains, and of these the apothecary shall make sweet confections, and shall make up ointments of health, and of His works there shall be no end" (Ecclus. xxxiii. 1-7).
2. It is well to remind you thus, gentlemen, at the opening of this new year of studies, of the excellence of your intended profession; for you cannot help seeing that a science so noble should be studied for a noble purpose. In this age of utilitarianism, it is, alas! too common an evil that the most excellent objects are coveted exclusively for lower purposes. True, no one can find fault with a physician for making his profession, no matter how exalted, a means of earning an honest livelihood and a decent competency; but to ambition this career solely for its pecuniary remuneration would be to degrade one of the most sublime vocations to which man may aspire. There is unfortunately too much of this spirit abroad in our day. There are too many who talk and act as if the one highest and worthiest ambition of life were to make as large a fortune in as short a time and in as easy a way as possible. If this spirit of utilitarianism should become universal, the sad consequence of it to our civilization would be incalculable.
Fancy what would become of the virtue of patriotism if officers and men had no higher ambition than to make money! As a patriotic army is the strongest defence of a nation's rights, so a mercenary army is a dreadful danger to a people's liberty, a ready tool in the hand of a tyrant; as heroism with consequent glory is the noble attribute of a patriot, so a mercenary spirit is a stigma on the career of any public officer.
We find no fault with an artisan, a merchant, or a common laborer if he estimate the value of his toil by the pecuniary advantages attached to it; for that is the nature of such ordinary occupations, since for man labor is the ordinary and providential condition of existence. But in the higher professions we always look for loftier aspirations. This distinction of rewards for different avocations is so evident that it has passed into the very terms of our language: we speak of "wages" as due to common laborers, of a "salary" as paid to those who render more regular and more intellectual services; of a "fee" as appointed for official and professional actions; and the money paid to a physician or a lawyer is distinguished from ordinary fees by the especial name of "honorary" or "honorarium." This term evidently implies, not only that special honor is due to the recipients of such fees, but besides that the services they render are too noble to be measured in money values, and therefore the money offered is rather in the form of a tribute to a benefactor than of pecuniary compensation for a definite amount of service rendered.
Wages may be measured by the time bestowed, or by the effect produced, or by the wants of the laborer to lead a life of reasonable comfort; a salary is measured by the period of service; but an honorary is not dependent on time employed, or on needs of support, or on effect produced, but it is a tribute of gratitude due to a special benefactor. Whatever practical arrangements may be necessary or excusable in special circumstances, this is the ideal which makes the medical profession so honorable in society.
3. From these and many other considerations that might be added, it is evident, gentlemen, that in the pursuit of the distinguished career for which you are preparing, you are expected to make yourselves the benefactors of your fellow-men. Now, in order to do so, it will not suffice for you to understand the nature of the various diseases which flesh is heir to, together with the specific powers of every drug described in works on materia medica. The knowledge of anatomy and surgery, and of the various branches that are taught by the many professors with whom I have the honor of being associated in the work of your medical education, no matter how fully that knowledge be mastered, is not sure by itself to make you benefactors to your fellow-men, unless your conduct in the management of all your resources of science and art be directed to procure the real welfare of your patients. Just as a skilful politician may do more harm than good to his country if he direct his efforts to improper ends, or make use of disgraceful means; as a dishonest lawyer may be more potent for the perversion than the maintenance of justice among his fellow-citizens; so likewise an able physician may abuse the beneficent resources of his profession to procure inferior advantages at the sacrifice of moral rights and superior blessings.
Your career, gentlemen, to be truly useful to others and pursued with safety and benefit to yourselves, needs to be directed by a science whose principles it will be my task to explain in this course of lectures--the science of Medical Jurisprudence.
It is the characteristic of science to trace results to their causes. The science of Jurisprudence investigates the causes or principles of law. It is defined as "the study of law in connection with its underlying principles." Medical Jurisprudence, in its wider sense, comprises two departments, namely, the study of the laws regarding medical practice, and, more, especially, the study of the principles on which those laws are founded, and from which they derive their binding power on the human conscience. The former department, styled Medical Law, is assigned in the Prospectus of this College to a gentleman of the legal profession. He will acquaint you with the laws of the land, and of this State in particular, which regulate the practice of medicine; he will explain the points on which a Doctor may come in contact with the law courts, either as a practitioner having to account for his own actions, under a charge of malpractice perhaps, or as an expert summoned as a witness before a court in matters of civil contests or criminal prosecutions. His field is wide and important, but the field of Medical Jurisprudence, in its stricter or more specific sense, is wider still and its research much deeper: it considers those principles of reason that underlie the laws of the land, the natural rights and duties which these laws are indeed to enforce to some extent, but which are antecedent and superior to all human laws, being themselves founded on the essential and eternal fitness of things. For things are not right or wrong simply because men have chosen to make them so. You all understand, gentlemen, that, even if we were living in a newly discovered land, where no code of human laws had yet been adopted, nor courts of justice established, nor civil government organized, still even there certain acts of Doctors, as of any other men, would be right and praiseworthy, and others wrong and worthy of condemnation; even there Doctors and patients and their relatives would have certain rights and duties.
In such a land, the lecturer on Medical Law would have nothing to explain; for there would be no human laws and law courts with which a physician could come in contact. But the lecturer on Medical Jurisprudence proper would have as much to explain as I have in this country at present; because he treats of the Ethics or moral principles of Medical Practice, he deals with what is ever the same for all men whereever they dwell, it being consequent on the very nature of man and his essential relations to his Maker and his fellow-man. Unfortunately the term " Medical Jurisprudence " has been generally misused. Dr. Ewell, in his text book on the subject, writes: "While the term 'Medical Jurisprudence' is a misnomer,--the collection of facts and conclusions usually passing by that name being principally only matters of evidence, and rarely rules of law,--still the term is so generally employed that it would be idle to attempt to bring into use a new term, and we shall accordingly continue the employment of that which has only the sanction of usage to recommend it" (Ch. I).
I prefer to use terms in their genuine meaning; for misnomers are out of place in science, since they are misleading. Yet, to avoid all danger of misunderstanding, I will call my subject "Moral Principles and Medical Practice," and distinctly style it "The Basis of Medical Jurisprudence."
On what lines will my treatment of the subject depart from the beaten path? On the same lines on which most other improvements have been made in the science of medicine. Science has not discovered new laws of physical nature that did not exist before; but it has succeeded in understanding existing laws more perfectly than before, and has shaped its practice accordingly. So, too, the leaders of thought among physicians, especially in English-speaking countries, now understand the laws of moral nature-- the principles of Ethics--more thoroughly than most of their predecessors did, and they have modified their treatment so as to conform it to these rules of morality. Hitherto Medical Jurisprudence had regulated the conduct of practitioners by human, positive laws, and sanctioned acts because they were not condemned by civil courts.
Now we go deeper in our studies, and appeal from human legislation to the first principles of right and wrong, as Jurisprudence ought to do; and, in consequence, some medical operations which used to be tolerated, or even approved, by many in the profession are at present absolutely and justly condemned. The learned physician these days is no longer afraid to face the moral philosopher; there is no longer any estrangement between Ethics and Medical Practice. Medicine, sent from Heaven to be an angel of mercy to man, is now ever faithful to its beneficent mission; it never more performs the task of a destroying spirit, as--not in wantonness, but in ignorance--it did frequently before. On these lines, then, of the improved understanding of first principles, I will now proceed to develop the teachings of Medical Jurisprudence.
The first principle that I will lay down for explanation is, that a man is not to be held responsible for all his acts, but only for those which he does of his own free will, which, therefore, it is in his power to do or not to do. These are called human acts, because they proceed from a distinctively human power. A brute animal cannot perform such acts; it can only do under given circumstances what its impulses prompt it to do; or, when it experiences various impulses in different directions, it can only follow its strongest impulse; as when a dog, rushing up to attack a man, turns and runs away before his uplifted stick. When a bird sings, it cannot help singing; but a man may sing or not sing at his choice; his singing is a human act. When, however, under the impulse of violent pain, a person happens involuntarily to sigh or groan or even shriek, this indeed is the act of a man, but, inasmuch as it is physically uncontrollable, it is not a human act. So whatever a patient may do while under the influence of chloroform is not a human act, and he is not morally responsible for it. His conduct under the circumstances may denote a brave or a cowardly disposition, or it may indicate habits of self-command or the absence of them. His prayers or curses while thus unconscious are no doubt the effects of acquired virtues or vices; yet, in as far as his will has no share in the present acts, they are not free or human acts. He deserves praise or blame for his former acts, by which he acquired such habits, but not for his unconscious acts as such.
From this principle it follows that a physician is not responsible to God or man for such evil consequences of his prescriptions or surgical operations as are entirely beyond his will and therefore independent of his control. If, however, his mistakes arise from his ignorance or want of skill, he is blamable in as far as he is the wilful cause of such ignorance; he should have known better; or, not knowing better, he should not have undertaken the case for which he knew he was not qualified.
But it often happens that the best informed and most skilful practitioner, even when acting with his utmost care, causes real harm to his patients; he is the accidental, not the wilful, cause of that harm, and therefore he is free from all responsibility in the matter.
The practical lessons, however, which all of you must lay to heart on this subject are: 1st. That you are in duty bound to acquire sound knowledge and great skill in your profession; since the consequences involved are of the greatest moment, your obligation is of a most serious nature. 2d. That in your future practice you will be obliged on all occasions to use all reasonable care for the benefit of your patients. 3d. That you cannot in conscience undertake the management of cases of unusual difficulty unless you possess the special knowledge required, or avail yourselves of the best counsel that can reasonably be obtained.
5. A second principle of Ethics in medical practice, gentlemen, is this, that many human acts may be highly criminal of which, however, human laws and courts take no notice whatsoever. In this matter I am not finding fault with human legislation. The laws of the land, considering the end and the nature of civil government, need take no cognizance of any but overt acts; a man's heart may be a very cesspool of vice, envy, malice, impurity, pride, hatred, etc., yet human law does not and ought not to punish him for this, as long as his actions do not disturb the public peace nor trench upon the happiness of his neighbor. Even his open outward acts which injure only himself, such as gluttony, blasphemy, impiety, private drunkenness, self-abuse, even seduction and fornication, are not usually legislated against or punished in our courts. Does it follow that they are innocent acts and lawful before God? No man in his right senses will say so.
The goodness and the evil of human acts is not dependent on human legislation alone; in many cases the moral good or evil is so intrinsic to the very nature of the acts that God Himself could not change the radical difference between them. Thus justice, obedience to lawful authority, gratitude to benefactors, are essentially good; while injustice, disobedience, and ingratitude are essentially evil. Our reason informs us of this difference; and our reason is nothing else than our very nature as intelligent beings capable of knowing truth. The voice of our reason or conscience is the voice of God Himself, who speaks through the rational nature that He has made. Through our reason God not only tells us of the difference between good and evil acts, but He also commands us to do good and avoid evil;--to do certain acts because they are proper, right, orderly, suitable to the end for which we are created; and to avoid other acts because they are improper, wrong, disorderly, unsuitable to the end of our existence. There is a third class of acts, which, in themselves, are indifferent, i.e., neither good nor evil, neither necessary for our end nor interfering with its attainment. These we are free to do or to omit as we prefer; but even these become good and even obligatory when they are commanded by proper authority, and they become evil when forbidden. In themselves, they are indifferent acts.
6. These explanations are not mere abstractions, gentlemen, or mere philosophical speculations. True, my subject is philosophical; but it is the philosophy of every-day life; we are dealing with live issues, which give rise to the gravest discussions of your medical journals; issues on which practically depend the lives of thousands of human beings every year, issues which regard physicians more than any other class of men, and for the proper consideration of which Doctors are responsible to their conscience, to human society, and to their God. To show you how we are dealing with present live issues, let me give you an example of a case in point. In the "Medical Record," an estimable weekly, now in almost the fiftieth year of its existence, there was lately carried on a lengthy and, in some of its parts, a learned discussion, regarding the truth of the principles which I have just now explained, namely, the intrinsic difference between right and wrong, independently of the ruling of law courts and of any human legislation. The subject of the discussion was the lawfulness in any case at all of performing craniotomy, or of directly destroying the life of the child by any process whatever, at the time of parturition, with the intention of saving the life of the mother.
I will not examine this important matter in all its bearings at present; I mean to take it up later on in our course, and to lay before you the teachings of science on this subject, together with the principles on which they are based. For the present I will confine myself to the point we are treating just now, namely, the existence of a higher law than that of human tribunals, the superiority of the claims of natural to those of legal justice. Some might think, at first sight, that this needs no proof. In fact we are all convinced that human laws are often unjust, or, at least, very imperfect, and therefore they cannot be the ultimate test or fixed standard of right and wrong; yet the main argument advanced by one of the advocates of craniotomy rests upon the denial of a higher law, and the assertion of the authority of human tribunals as final in such matters.
In the "Medical Record " for July 27, 1895, p. 141, this gentleman writes in defence of craniotomy: "The question is a legal one per se against which any conflicting view is untenable. The subdivisions under which the common law takes consideration of craniotomy are answers in themselves to the conclusions quoted above, under the unfortunate necessity which demands the operation." Next he quotes the Ohio statute law, which, he remarks, was enacted in protection of physicians who are confronted with this dire necessity. He is answered with much ability and sound learning by Dr. Thomas J. Kearney, of New York, in the same "Medical Record" for August 31, 1895, p. 320, who writes: "Dr. G. bases his argument for the lawfulness of craniotomy in the teachings of common law, contending, at least implicitly, that it is unnecessary to seek farther the desired justification. However, the basis of common law, though broad, is certainly not broad enough for the consideration of such a question as the present one. His coolness rises to sublime heights, in thus assuming infallibility for common law, ignoring the very important fact that behind it there is another and higher law, whose imperative, to every one with a conscience, is ultimate. It evidently never occurs to him that some time could be profitably spent in research, with the view to discovering how often common-law maxims, seen to be at variance with the principles of morality, have been abrogated by statutory enactments. Now the maxims of common law relating to craniotomy, the statutes in conformity therewith, as well as Dr. G.'s arguments (some of them at least), rest on a basis of pure unmitigated expediency; and this is certainly in direct contravention of the teachings of all schools of moral science, even the utilitarian."
Dr. Kearney's doctrine of the existence of a higher law, superior to all human law, is the doctrine that has been universally accepted, in all Christian lands at least, and is so to the present day. Froude explains it correctly when he writes: "Our human laws are but the copies, more or less imperfect, of the eternal laws so far as we can read them, and either succeed and promote our welfare or fail and bring confusion and disaster, according as the legislator's insight has detected the true principle, or has been distorted by ignorance or selfishness" (Century Diet., " Law ").
Whoever calmly reflects on the manner in which laws are enacted by legislative bodies, under the influence of human passions and prejudices, often at the dictation of party leaders or of popular sentiment, of office-seekers or wealthy corporations, etc., will not maintain for a moment that human laws and human tribunals are to be accepted as the supreme measure or norma of right and wrong. The common law of England, which lies at the basis of our American legislation, and is an integral portion of our civil government, is less fluctuating than our statutory law, and is in the main sound and in conformity with the principles of Jurisprudence. But no one will claim infallibility for its enactments; the esteem we have for it is chiefly due to its general accord with the requirements of the higher law.
7. There is, then, a higher law, which all men are bound to obey, even lawgivers and rulers themselves as well as their humblest subjects, a law from which no man nor class of men can claim exemption, a law which the Creator cannot fail to impose upon His rational creatures: although God was free to create or not to create as He chose, since He did not need anything to complete His own happiness,--yet, if He did create, He was bound by His own wisdom to put order into His work; else it would not be worthy of His supreme wisdom. As the poet has so tersely expressed it, "Order is Heaven's first law."
How admirably is this order displayed in the material universe! The more we study the sciences-- astronomy, biology, botany, physiology, medicine, etc.--the more we are lost in admiration at the beautiful order we see displayed in the tiniest as well as in the vastest portions of the creation. And shall man alone, the masterpiece of God in this visible universe, be allowed to be disorderly, to be a failure in the noblest part of his being, to make himself like to the brute or to a demon of malice, to waste his choicest gifts in the indulgence of debasing pleasure? The Creator is bound by His own wisdom to direct men to high purposes, worthy of their exalted intellectual nature. But how shall He direct man? He compels material things to move with order to the accomplishment of their alloted tasks by the physical laws of matter. He directs brute animals most admirably to run their appointed careers by the wonderful laws of instinct, which none of them can resist at will. But man He has made free; He must direct him to do worthy actions by means suitable to a free being, that is, by the enacting of the moral law.
He makes known to us what is right and wrong. He informs every one of us, by the voice of reason itself, that He requires us to do the right and avoid the wrong. He has implanted in us the sense of duty to obey that law. If we do so, we lead worthy lives, we please Him, and, in His goodness, He has rewards in store.
But can He be pleased with us if we thwart His designs; if we, His noblest works on earth, instead of adding to the universal harmony of His creation, make monsters of ourselves, moral blots upon the beautiful face of His world? It were idle for Him to give us the knowledge of His will and then to stand by and let us disfigure His fairest designs; to bid us do what is right, and then let us do wrong without exacting redress or atonement. If He is wise, He must not only lay down the law, but He must also enforce it; He must make it our highest interest to keep His law, to do the right; so that ultimately those men shall be happy who have done it, and those who have thwarted His designs shall be compelled to rue it. He will not deprive us of liberty, the fairest gift to an intelligent creature, but He will hold out rewards and punishments to induce us to keep the law and to avoid its violation. Once He has promised and threatened, His justice and His holiness compel Him to fulfil His threats and promises. A man can commit no rasher act than to ignore, defy, and violate that higher law of which we are speaking, and which, if it must direct all men, especially requires the respect and obedience of those into whose hands he has placed at times the lives of their fellow-men, the greatest of earthly treasures.
I have insisted so much, gentlemen, on the existence of the higher law, on its binding power and on the necessity of observing it, because it is the foundation of my whole course of lectures. If there were no higher law, then there would be no Medical Jurisprudence, in the true sense of the word. For Jurisprudence studies the principles that underlie legal enactments, and if there were no higher law, there would be no such principles; then the knowledge of the human law would fill the whole programme. This in fact is the contention of the defendant of craniotomy to whom I have referred; and he boldly applies his speculation to a matter in which the physician has the most frequent opportunity to exhibit his fidelity to principle, or his subserviency to the requirements of temporary expediency at the sacrifice of duty.
8. You will find, gentlemen, as we proceed in our course, that Doctors have very many occasions in which to apply the lessons of Jurisprudence in their medical practice. I even suspect that they need to be more conscientious in regard to the dictates of the higher law than any other class of men, the clergy alone, perhaps, excepted. They need this not only for their own good, but also for the good of their patients and of the community at large. The reasons are these:
A. The matters entrusted to their keeping are the most important of all earthly possessions; for they are life itself, and, along with life, health, the necessary condition of almost all temporal enjoyment. No other class of men is entrusted with more weighty earthly interests. Hence the physician's responsibility is very great; hence the common good requires that he be eminently faithful and conscientious.
B. With no other class of men does the performance of duty depend more on personal integrity, on conscientious regard for the higher law of morality than with the Doctor. For the Doctor's conduct is less open to observation than that of other professions. The lawyer may have many temptations to act unjustly; but other lawyers are watching him, and the courts of justice are at hand to check his evil practices. As to the judge, he is to pronounce his decisions in public and give reasons for his ruling. The politician is jealously watched by his political opponents. The public functionary, if he is unjust in his dealings, is likely sooner or later to be brought to an account. But the physician, on very many occasions, can be morally sure that his conduct will never be publicly scrutinized. Such is the nature of his ministrations, and such too is the confidence habitually reposed in his integrity, that he is and must be implicitly trusted in matters in which, if he happens to be unworthy of his vocation, he may be guilty of the most outrageous wrongs.
The highest interests of earth are in his hands. If he is not conscientious, or if he lets himself be carried about by every wind of modern speculations, he can readily persuade himself that a measure is lawful because it is presently expedient, that acts can justly be performed because the courts do not punish them; and thus he will often violate the most sacred rights of his patients or of their relatives. Who has more frequent opportunities than a licentious Doctor to seduce the innocent, to pander to the passions of the guilty, to play into the hands of greedy heirs, who may be most willing to pay him for his services? No one can do it more safely, as far as human tribunals are concerned. As a matter of fact, many, all over this land and other lands, are often guilty of prostituting their noble profession to the vilest uses. The evil becomes all the more serious when false doctrines are insinuated, or publicly advocated, which throw doubt upon the most sacred principles of morality. True, the sounder and by far the larger portion of medical men protest against these false teachings by their own conduct at least; but it very frequently happens that the honest man is less zealous in his advocacy of what is right than is the propagandist of bold speculations and dangerous new theories in the spreading of what is pernicious.
The effect thus produced upon many minds is to shake their convictions, to say the least; and I need not tell you, gentlemen, that weak convictions are not likely to be proof against violent and repeated temptations. In fact, if a physician, misled by any of those many theories which are often inculcated or at least insinuated by false scientists, can ever convince himself, or even can begin to surmise that, after all, there may be no such thing as a higher law before which he is responsible for even his secret conduct, then what is to prevent him from becoming a dangerous person to the community? If he sees much temporal gain on the one hand, and security from legal prosecution on the other, what would keep him in the path of duty and honesty? Especially if he can once make himself believe that, for all he knows, he may be nothing more than a rather curiously developed lump of matter, which is to lose forever all consciousness in death. Why should he not get rid of any other evolved lump of matter if it stand in the way of his present or prospective happiness? Those are dangerous men who inculcate such theories; it were a sad day for the medical profession and for the world at large if ever they found much countenance among physicians. Society cannot do without the higher law; this law is to be studied in Medical Jurisprudence.
It is my direct object, gentlemen, to explain this law to you in its most important bearings, and thus to lay before you the chief duties of your profession. The principal reason why I have undertaken to deliver this course of lectures--the chief reason, in fact, why the Creighton University has assumed the management of this Medical College--is that we wish to provide for the West, as far as we are able, a goodly supply of conscientious physicians, who shall be as faithful and reliable as they will be able and well informed; whose solid principles and sterling integrity shall be guarantees of upright and virtuous conduct.
That this task of mine may be successfully accomplished, I will endeavor to answer all difficulties and objections that you may propose. I will never consider it a want of respect to me as your professor if you will urge your questions till I have answered them to your full satisfaction. On the contrary, I request you to be very inquisitive; and I will be best pleased with those who show themselves the most ready to point out those difficulties, connected with my lectures, which seem to require further answers and explanations.
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| Austrian parliament votes to impose mandatory vaccines on all adults |
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Posted by: Stone - 01-20-2022, 03:14 PM - Forum: Pandemic 2020 [Secular]
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BREAKING: Austrian parliament votes to impose mandatory vaccines on all adults
In what was essentially a procedural vote, 137 Austrian MPs voted in favor of the mandate, while 33 voted against it.
![[Image: shutterstock_2077601578-810x500.jpg]](https://www.lifesitenews.com/wp-content/uploads/2022/01/shutterstock_2077601578-810x500.jpg)
Thu Jan 20, 2022 - 1:36 pm EST
VIENNA (LifeSiteNews) — The Austrian parliament has passed the highly controversial universal vaccine mandate for all adults which was first announced in November 2021.
In what was essentially a procedural vote, 137 Austrian MPs voted in favor of the mandate, while 33 voted against it.
About a dozen MPs said they were sick and unable to be in parliament for the vote. At least some of them likely were afraid to cast a no vote in opposition to the party line.
The result is far from unexpected as the mandate was practically assured of approval to begin with. Four out of the five main Austrian parties had worked with Austrian Chancellor Karl Nehammer on the plans, including his own conservative Austrian People’s Party (ÖVP) and the Greens.
Only Austria’s right-wing populist Freedom Party (FPÖ) voted against the mandate.
The new law will now enter into effect in February. When it does, all adults over 18 will be legally obliged to be vaccinated against COVID-19 or take steps to get vaccinated under penalty of heavy fines and even jail sentences. Enforcement of the law, however, will only begin in mid-March.
This is a developing story. Please check back for updates.
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| Archbishop Lefebvre 1984: "It is because we hold on to Tradition that we are persecuted!' |
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Posted by: Stone - 01-20-2022, 12:00 PM - Forum: Sermons and Conferences
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The Angelus - January 1985
The Sermon of His Excellency Archbishop Marcel Lefebvre
at Martigny, Switzerland
9 December 1984
In the Name of the Father, and of the Son, and of the Holy Ghost. Amen.
My dear brethren,
Before giving you a few words of edification on this day which is still under the halo of the Immaculate Conception and of St. Pius X, may I make an allusion to the few lines which were published these last days by the local bishop, Mgr. Schwery. You were asked not to come to this Holy Mass; you were told that by coming here, you were disobeying the local bishop and that you were disobeying the Supreme Pontiff. These are very grievous utterances and absolutely without foundation. It is true that we have been undergoing a persecution, but this persecution has no foundation; it is inspired by a spirit which is not Catholic, a spirit of novelties, a spirit which is more like Luther's than like the spirit of the Catholic Faith. It is because we faithfully and integrally hold on to the Tradition of the Church that we are persecuted.
So I ask you: is it right that you be persecuted in such a way? Is it right that we be chased by such hostility? As proof of the error of those who continue to persecute us, I have but one example to give you: You have just seen, just a while ago, all these seminarians and priests in procession; if this is not of the Church, then there has never been a Catholic Church! What else are we doing than praying as we have been asked to pray for all our life? I am celebrating nothing else than the Mass of my ordination, and yourselves, you are assisting at the Mass at which you have been assisting all your life! This Mass is the same at which your parents, your grandparents, your ancestors, assisted, and now they have been sanctified and are in heaven. All the saints have been sanctified by this holy Mass, by these sacraments, by the predication which we are preaching.
We are obliged to conclude that those who are persecuting in such a way have no longer a Catholic spirit; they have given up the Catholic spirit because they persecute not so much ourselves but all that we represent. Now, we represent the holy Tradition of the Church of twenty centuries—twenty centuries of Christianity, twenty centuries of the sanctification of souls. Those who criticize twenty centuries of Catholicism no longer have a Catholic spirit! I wanted to say that because the utterances of the local bishop are so injurious, so unjust, that I could not be silent in the face of such an injustice—an injustice which reaches not only my own person—that would not be much—but reaches also all our priests, all our seminarians, and yourselves. Therefore we protest, and we say: "Let us be judged! Let it be judged whether we are like those Catholics who have gone before us, especially like St. Pius X, for instance, the last Pope canonized whom we celebrate today, or not!" If St. Pius X were living today, he would heartily approve us, he would bless us, he would encourage us, he would hold us up as an example to be followed! But since some innovators, who are more protestant than Catholic, have invaded the Church, they have, of course, been condemning those who maintain Tradition. But let us be faithful, my dear brethren. Let us have no fear at all. Let us pray for those who persecute us. Let us ask God to open their eyes that they may become aware of the subversion which reigns in the Church today, so that they also may find again the way of Tradition and the way of the reconstruction of the Church as we wish to do, under the protection of the Virgin Mary and of St. Pius X.
Yesterday, during Vespers, we sang the antiphon of the Magnificat: "hodie, sine ulla peccati labe concepta est Maria, hodie contritum est ab ea caput sepentis antiqui: today, without any sin, without any stain of sin, the Virgin Mary was conceived; today the serpent's, the devil's, head was crushed by Mary!" My dear brethren, these are truths which we must always have before our eyes, which are as the foundation of our faith. They are the expression of two essential dogmas of our Christian life.
That the Most Blessed Virgin Mary was immaculate in Her conception, that She had not the stain of Original Sin, and that we celebrate the Immaculate Conception as a great hope, an immense hope, a light coming from heaven and which will lead us who were in darkness to heaven, is because all of us have the stain of Original Sin and all its consequences. Thanks to the Blood of Our Lord Jesus Christ, thanks to the merits of the Blessed Virgin Mary, we received the Sacrament of Baptism and by Baptism, the guilt of Original Sin was cleansed from our souls; however, we remain sick. We remain with the influences of Original Sin. We are sick persons. We admit this just before receiving Holy Communion; you will repeat it three times in a few minutes: "Lord, I am not worthy that you should come under my roof, but just say the word and my soul shall be healed," and you will repeat three times: ". . . and my soul shall be healed." Why healed? It is because it is sick. Yes, we are sick persons, the consequences of Original Sin are our sickness, they do remain. We are sick in our soul because we have all the bad tendencies which push us to sin. St. Thomas calls that "fomes peccati"—there are these tendencies to sin which are still in us, though we received the grace of baptism, though we struggle, though we receive the Sacrament of Penance and the Sacrament of Holy Communion, we remain with this tendency to sin. Therefore we need the Doctor of our soul! The consequences of Original Sin are present. They are also manifested by sickness . . . if we would not have Original Sin, if we would not be one with our first parents by the flesh which we received from our parents, then we would not be sick, there would be no illness. Our Lord was never ill during His life; the Most Blessed Virgin Mary did not suffer from any sickness during her life, but He chose to die, to die for our Redemption, and the Virgin Mary chose to die to imitate her Divine Son, but She was not subject to death because She did not have the stain of Original Sin; this is why She was assumed into heaven with Her body. She rose from the dead because She did not have the consequences of Original Sin.
Yes, we are sick, and we must convince ourselves of this, in order to have an immense desire in our soul to be healed, to come back into the Divine Order, to do the Lord's will. The remedy is Our Lord Jesus Christ, it is His Cross, it is His Blood, it is His Passion, it is the Holy Sacrifice of the Mass, it is the Holy Victim immolated on the Cross which we receive in Holy Communion and which heals our soul. In the prayer just before Communion, we admit this: "ad medelam percipiendam—may we receive it as a remedy: O Lord, come in us so that we may receive the remedy which we need for our souls." Such is the teaching of the Church. Thus, knowing this, we must accept sufferings, penance, to make reparation for our sins, for our faults, in order to put our soul back in the order willed by God. And we are reminded of this by the Feast of the Immaculate Conception. O how blessed the Virgin Mary is! Without any stain! Without any stain! "Sine macula!"
The second dogma to which the Antiphon of the Magnificat makes allusion is that the Virgin Mary has crushed the serpent's head, has crushed Satan's head! This truth is recalled in an admirable way by St. John in the Apocalypse. In the twelfth chapter of the Apocalypse, St. John described the signs of heaven: "And behold a sign, a woman shining as the sun, with the moon under her feet, and with a crown of twelve stars, appeared in heaven." It was the Virgin Mary described in the Apocalypse. And immediately after another sign appeared to St. John: the dragon! The red dragon, horrible to see with his horns, his many heads, and it strove to devour the child who was to be born of the woman and it ran after her trying to devour this child. Then, at this moment, St. John described the battle which occurred in heaven, between St. Michael and his Angels, those who followed him, and the Dragon with those who followed the Dragon; and he said that the Dragon drew with him, by his tail, the third part of the stars, probably signifying that a third of the angels unfortunately followed the revolt of the Dragon who, said St. John, is called the Devil, Satan.
Then a frightful war was waged in heaven and St. Michael triumphed "by the Blood of the Lamb." By the Blood of the Lamb; it was the Blood of the Lamb which gave victory to St. Michael and his Angels over the Dragon, who was thrown down to earth. Then a canticle arose: "Blessed be the heavens, blessed are the elect of heaven who henceforth are delivered from Satan and from all his followers! But woe to the earth and to the sea which received Satan, because Satan is in an enormous fury, because he has been thrown from the heights of heaven down to earth" and he knows, said the Apocalypse, that he has but a short time, "modicum tempus," a very short time is left to him. Therefore, he will work and strive to destroy the child of the woman. He ran after Mary and from his mouth a filthy river came and inundated the earth so that the woman and child disappear in these filthy waters. But the earth came to Mary's aid, and an abyss was opened and this filthy river was absorbed by the earth. Then Mary and Jesus were saved. But now Satan's rage is turned against the children of the Virgin and against those who observe the Commandments of God and the Commandments of Jesus. This is what the Apocalypse says.
Now, my dear brethren, we are constantly witnessing this struggle, this action continues. Yes, the Devil is working here below and Mary continues crushing his head. Unfortunately, the powers of Hell being loosed have a considerable influence here below. If the Devil would lead astray only enemies of the Church! But, alas, he succeeds in penetrating into the very heart of the flock of Our Lord; he succeeds in penetrating into the interior of the Church, as St. Pius X said. And thus members of the Church, and often members of the clergy, let themselves be corrupted by the false ideas which Satan spreads in the world. This is what we witness today, my dear brethren! The false ideas of the world destroying the Church from within, corrupting the realization of Catholicism; these false ideas being spread in the Church. And one of these false modern ideas is ecumenism, it is religious freedom, it is the Rights of Man, it is the revolt of man against God: freedom of thought, freedom to choose one's religion, freedom of speech, freedom of conscience—"liberties" which have been condemned many, many times by all the Popes—by Pius IX, by Leo XIII, by St. Pius X, by Pius XI and by Pius XII. They warned the faithful, and all the bishops, against these ideas: "Beware!" Leo XIII called this "the New Right," a New Right which rose against the Right of the Church, a right of secularism, a right of atheism, a right to forget God, to persecute God, Our Lord Jesus Christ. All this has been condemned by the Popes and now we are witnessing these ideas rising again since Vatican II.
The facts are before our eyes: these dialogues with error. They would like to have the same place given to error as to Truth, the same honor given to error as to Truth, the same honor given to vice as to virtue. We see it in the laws; all the laws of the states, especially the atheistic and socialist states, put vice and virtue on the same level. We could say they only praise vice and legalize it: abortions, divorces, who knows what else? We can quote many laws which are contrary to the law of the Good Lord. This revolt of the world against God is a terrible thing, supported by Satan—supported by the Dragon and by all his disciples.
Now, instead of doing as the Virgin Mary, crushing Satan's head—not dialoguing with him!—what was it that lost Eve? It was dialogue with Satan! She held a dialogue with Satan, and she was lost! When one dialogues with Satan, when one dialogues with evil, when one dialogues with error, one is lost! And this is what we are witnessing today. One must fight against error; one must proclaim the Truth; one must fight against vice and practice virtue; one must crush Satan's head at the example of the Blessed Virgin Mary!
But, today, dialogue is in vogue in the world. I will give you an example. I just came back from South America. Well, the president of Colombia who is supposedly a Catholic president, and who was elected by the Conservatives, by what could be called the "right," well, this conservative president, for the two years that he has been president of his country has himself established a dialogue with the enemies of his country, with those whom they call guerillas. And what good results have come from two years of dialogue? The ten to fifteen thousand armed men who were in the guerilla movement two years ago now number seventy thousand! The guerilla movement now possesses 70,000 armed men who are linked to Moscow, China and Cuba. Here is a country which can pass to the domination of Communism because of the dialogue of a man of the right! Here is the result of this dialogue: he [the president] has permitted the young guerillas to attend the universities, even granting them scholarships to attend. As a result the universities are communist. I don't know if you realize the danger the modern world is running of communist implantation. Colombia is a base from which the communists would be able to have a command upon the Pacific, on the Gulf of Mexico and on the Sea of Antilles, and on all of South America. They know very well that if they take this country, they have all of South America before them, as they have done in Ethiopia—it is a similar situation.
So, these are the consequences of dialogue! One cannot dialogue with communism; one must fight them. This is what Pius XI said: "Communism is intrinsically evil." One does not discuss anything with something intrinsically evil.
The Blessed Virgin Mary gives us the example; St. Pius X gives us the example. St. Pius X fought against modern errors, fought against Modernism, fought against "Le Sillon," fought against all the errors which cause decay in the Church.
We have two examples, my dear brethren: the Most Blessed Virgin Mary and St. Pius X. I think both had the same desire: could the Blessed Virgin Mary desire anything other than the Kingdom of her Divine Son? "Instaurare omnia in Christo—to restore all things in Christ"—this was the desire of St. Pius X, to put everything in the hands of Our Lord Jesus Christ. This, my dear brethren, must be our desire. You were singing it a few minutes ago when we came into this wonderful assembly hall where so many have come; where you have prayed so much during this holy night of vigil. Yes, you were singing: "Let the Kingdom of Jesus Christ Our Lord come! Let Him reign over us!"
While the world proclaims its errors, let us pray that Jesus Christ Our Lord reign. Let this be our ideal; let us continue our fight; let us be firm in the restoration of the Kingdom of Our Lord Jesus Christ, first within ourselves, in our families, in our cities. Let us be courageous and undertake a crusade! At a time when we see the situation of the world truly under a light which could lead to pessimism if we do not look at it supernaturally, at the same time we are witnessing that everywhere some wonderful resistance is arising. Souls are understanding the danger, gathering themselves, uniting themselves to pray and to pray especially to the Blessed Virgin Mary. This is what will save us! So, today, let us make the resolution, with St. Pius X, to go to the Virgin Mary and beg her to come down to us and crush the Serpent's head so that her Divine Son may reign.
In the Name of the Father, and of the Son, and of the Holy Ghost.
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| Archbishop Lefebvre: Letter on the Indult 1989 |
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Posted by: Stone - 01-20-2022, 11:39 AM - Forum: Archbishop Marcel Lefebvre
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From the Dominicans of Avrillé:
A Letter from Archbishop Lefebvre, regarding Indult Masses
Let us put this document in context: It was written several months after “Operation Survival,” the consecration of the four bishops on 30 June 1988, which was accomplished not only without the approval of Pope John Paul II, but also against his will. The Fraternity of St. Peter was created the day following the consecrations, and conciliar Rome was busy trying to ‘pull in’ the more or less traditional Catholics.
It is always good to reread Archbishop Lefebvre, particularly in order to understand that beyond some conciliatory steps and words towards the supreme authority (of the Church), he was not fooled. He was well aware of the Fight for the Faith that (unfortunately) it was necessary to lead against this authority. [emphasis - The Catacombs]
Here is the text of his letter [bold emphasis is added by us -the Dominicans of Avrillé]:
Quote:Saint-Michel en Brenne, 18 March 1989
I am responding immediately to your kind letter which I received yesterday at Saint-Michel1, to tell you what I think about those priests who have received a “celebret” from the Roman Commission2 charged with dividing and destroying us.
It is evident that by putting themselves in the hands of the current conciliar authorities, they are implicitly accepting the Council and the ensuing reforms, even if they have received some privileges which remain exceptional and provisory.
Their speech is paralyzed because of this acceptance. The bishops are watching them! It is very regrettable that these priests are not aware of this reality. But we cannot fool the faithful.
The same may be said regarding these “traditional Masses” organized by the dioceses. They are celebrated between two conciliar masses. The celebrating priest says the new as well as the old. How, and by whom is Holy Communion distributed? What will the sermon be? etc.
These masses are scams which lead the faithful to compromise their principles! Many have already abandoned them.
What must change is their liberal and modernist doctrine. We must arm ourselves with patience and pray. God’s hour will come.
God’s blessings to you on this holy feast of Easter.
Best regards to you in Christ and Mary.
Abp. Lefebvre
1 Saint-Michel en-Brenne is the Mother House of the sisters of the Society.
2 Ecclesia Dei Commission
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| IRS To Require Facial Recognition To View Tax Returns |
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Posted by: Stone - 01-20-2022, 08:39 AM - Forum: General Commentary
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IRS To Require Facial Recognition To View Tax Returns
![[Image: irs%20bldg_0.JPG?itok=zlb5NsSP]](https://assets.zerohedge.com/s3fs-public/styles/inline_image_mobile/public/inline-images/irs%20bldg_0.JPG?itok=zlb5NsSP)
ZH | JAN 20, 2022
The US Internal Revenue Service (IRS) has partnered with a Virginia-based private identification firm which requires a facial recognition selfie among other things, in order to create or access online accounts with the agency.
According to KrebsonSecurity, the IRS announced that by the summer of 2022, the only way to log into irs.gov will be through ID.me. Founded by former Army Rangers in 2010, the McLean-based company has evolved to providing online ID verification services which several states are using to help reduce unemployment and pandemic-assistance fraud. The company claims to have 64 million users.
Quote:Some 27 states already use ID.me to screen for identity thieves applying for benefits in someone else’s name, and now the IRS is joining them. The service requires applicants to supply a great deal more information than typically requested for online verification schemes, such as scans of their driver’s license or other government-issued ID, copies of utility or insurance bills, and details about their mobile phone service.
When an applicant doesn’t have one or more of the above — or if something about their application triggers potential fraud flags — ID.me may require a recorded, live video chat with the person applying for benefits. -KrebsonSecurity
For the sake of his article, Krebs made himself a guinea pig and signed up with ID.me to describe the lengthy process that "may require a significant investment of time, and quite a bit of patience."
After uploading images of one's driver's license, state issued ID or passport.
Quote:If your documents get accepted, ID.me will then prompt you to take a live selfie with your mobile device or webcam. That took several attempts. When my computer’s camera produced an acceptable result, ID.me said it was comparing the output to the images on my driver’s license scans. -KrebsonSecurity
Once that's accepted, Id.me will ask to verify your phone number - and will not accept numbers tied to voice-over-IP services such as Skype or Google Voice.
Krebs' application became stuck at the "Confirming your Phone" stage - which led to a video chat (and having to resubmit other information) which had an estimated wait time of 3 hours and 27 minutes. Krebs - having interviewed ID.me's founder last year - emailed him, and was able to speak with a customer service rep one minute later "against my repeated protests that I wanted to wait my turn like everyone else."
As far as security goes, CEO Blake Hall told Krebs last year that the company is 'certified against the NIST 800-63-3 digital identity guidelines" and "employs multiple layers of security, and fully segregates static consumer data tied to a validated identity from a token used to represent that identity."
"We take a defense-in-depth approach, with partitioned networks, and use very sophisticated encryption scheme so that when and if there is a breach, this stuff is firewalled," said Hall. "You’d have to compromise the tokens at scale and not just the database. We encrypt all that stuff down to the file level with keys that rotate and expire every 24 hours. And once we’ve verified you we don’t need that data about you on an ongoing basis."
Krebs believes that things such as facial recognition for establishing one's identity is a "Plant Your Flag" moment, because "Love it or hate it, ID.me is likely to become one of those places where Americans need to plant their flag and mark their territory, if for no other reason than it will probably be needed at some point to manage your relationship with the federal government and/or your state."
The top commenter in his comments section, meanwhile, begs to differ...
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| Bill Gates Calls For “Aggressive” Carbon Taxes To “Accelerate” Fourth Industrial Revolution |
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Posted by: Stone - 01-20-2022, 08:33 AM - Forum: Great Reset
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Video: Bill Gates Calls For “Aggressive” Carbon Taxes To “Accelerate” Fourth Industrial Revolution
Billionaire globalist speaks about WEF’s Great Reset
![[Image: Screenshot-2022-01-20-at-10.46.28.png]](https://cdn.summit.news/2022/01/Screenshot-2022-01-20-at-10.46.28.png)
Summit News | 20 January, 2022
Speaking with the World Economic Forum Wednesday, Bill Gates called for an aggressive implementation of carbon taxes in order to force middle income countries to fundamentally alter their entire industry sectors.
Gates declared that “The rich countries have to play a central role, both funding RND and having policies, in some cases carbon taxes will be used to drive the demand for these clean products.”
He continued, “Only by doing that in an aggressive way will the economic costs be brought down enough that we can turn to all the middle income countries and say ‘OK, change your whole cement industry, change your whole steel industry.'”
“The number of companies working on these things is very exciting,” Gates proclaimed.
He further lamented that “Some of them will fail, a lot of them will fail,” but asserted “we only need a reasonable number, a few dozen of them to make it through and that’s what we have to accelerate.”
Watch: https://rumble.com/vswg82-to-punish-poor...-econ.html
In his books, World Economic Forum founder and globalist Klaus Schwab makes clear that the ‘Fourth Industrial Revolution’ or ‘The Great Reset’ will lead to the abolition of private property.
That message is echoed on the WEF’s official website, which states, “Welcome to the year 2030. Welcome to my city – or should I say, “our city”. I don’t own anything. I don’t own a car. I don’t own a house. I don’t own any appliances or any clothes.”
Apparently, you won’t be allowed to own any private property and your only recourse will be to live in a state of permanent dependency on a small number of rich elitists who own everything.
That used to be called feudalism, which is a form of slavery.
Indeed, while Americans are being told by technocrats that the future is one without private property, Gates himself and other billionaires have been buying up huge amounts of farmland.
Gates is now the biggest owner of farmland in America, according to a Forbes report from last year.
Meanwhile, the great unwashed will be pushed to living in tiny houses or pods, with living standards dramatically lowered in the name of saving the planet.
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| Natural Alternatives To Antibiotics |
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Posted by: Stone - 01-19-2022, 10:06 AM - Forum: Health
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Natural Alternatives To Antibiotics
![[Image: Natural-antibiotics-Grafvision-iStock.jp...C300&ssl=1]](https://i0.wp.com/principia-scientific.com/wp-content/uploads/2022/01/Natural-antibiotics-Grafvision-iStock.jpg?resize=450%2C300&ssl=1)
Principia Scientific International via theepochtimes.com | January 18, 2022
[Disclaimer: Principia Scientific International CIC publishes medical material on our website for educational purposes only. The contents should not be considered to be medical advice.]
Alexander Fleming discovered the first antibiotic, penicillin, in 1927. Since then, antibiotics – drugs that fight bacterial infections – have saved millions of lives worldwide.
Although antibiotics have many beneficial effects, over-use of these medicines has created the new problem of antibiotic resistance. Antibiotic resistance is one of the world’s most critical public health concerns. Antibiotic resistance occurs when bacteria change in a way that reduces or eliminates the effectiveness of drugs, chemicals, or other agents designed to cure or prevent infections. The bacteria survive and continue to multiply, causing more harm.
Over the last decade, almost every type of bacteria has become stronger and less responsive to antibiotic treatment. Bacteria and other microorganisms that cause infections are remarkably resilient and can survive drugs designed to kill them. These antibiotic-resistant bacteria can quickly spread to others, threatening the community with a new strain of infectious disease that is more difficult to treat.
Currently, roughly 70 percent of bacteria that cause infections in hospitals are resistant to at least one of the drugs most commonly used to treat infections. Tuberculosis, gonorrhea, malaria, and childhood ear infections are just a few of the diseases that are becoming more difficult to treat with antibiotic drugs.
A common misconception is that a person’s body becomes resistant to antibiotics. In reality, microbes become resistant to the drugs. Fortunately, a variety of natural ingredients possess powerful antibiotic properties. In this age of the “superbug”, it is wise to become familiar with these infection-fighting alternatives.
Natural Alternatives To Antibiotics
There are many homeopathic, nutritional, and herbal remedies for infection. These alternatives can strengthen your immune system naturally, protect your natural ‘friendly bacteria’, and fight infection without antibiotics. Commonly and historically used substances with natural antibiotic capacities include:
1.Probiotics
The gastrointestinal tract represents a complex ecosystem in which a delicate balance exists between trillions of intestinal microorganisms and the host. The intestinal microflora protect the immune system by reinforcing the protective barrier of the intestinal mucosa helping to prevent the entry of pathogenic microorganisms. In fact, it is often said that 80% of your immune system is in your gut.
Many harmful influences can destroy these beneficial microorganisms. Antibiotics, stress, antacids, sugar, processed foods, pesticides, and chlorine in drinking water represent only a few of the factors that can upset natural balance of intestinal microflora (dysbiosis). This imbalance eventually leads to candidiasis and promotes leaky gut syndrome.
Probiotics are the opposite of antibiotics and are defined as live microorganisms. Probiotic bacteria favorably alter the intestinal microflora balance, inhibit the growth of harmful bacteria, promote good digestion, boost immune function, and increase resistance to infection. People with flourishing intestinal colonies of beneficial bacteria are better equipped to fight the growth of disease-causing bacteria.
Lactobacilli and bifidobacteria maintain a healthy balance of intestinal flora by producing organic compounds-such as lactic acid, hydrogen peroxide, and acetic acid-that increase the acidity of the intestine and inhibit the reproduction of many harmful bacteria. Probiotic bacteria also produce substances called bacteriocins, which act as natural antibiotics to kill undesirable microorganisms.
Probiotics as nutritional supplements found in foods such as yogurt are primarily the Bifidobacterium and Lactobacillus species. The dietary use of live microorganisms has a long history. Cultured dairy products is mentioned in the Bible and the sacred books of Hinduism. Soured milks and cultured dairy products, such as kefir, were often used therapeutically before the existence of microorganisms was recognized.
Plain, organic yogurt provides an excellent source of probiotics. Different brands of yogurt can vary greatly in their bacteria strain and potency. Some yogurts, particularly fruit-bottomed, do not contain any live bacteria or contain an adulterated form unrecognizable by the body. If you choose to supplement, depending on the brand, two to four capsules in divided doses provides added intestinal and immune protection.
2. Oregano Oil
Of all the herbal plants that have been studied to date, the oregano plant has proven to be the most powerful and effective natural antibiotic available. In vitro studies have proven that oil of oregano is as effective as leading prescription antibiotics against bacteria. Yet, unlike these toxic drugs, oil of oregano is safe for internal use and does not allow for the development of resistant germs.
3. Garlic
Garlic’s role as an antimicrobial has been well documented. Garlic is the only antibiotic that can actually kill infecting bacteria and at the same time protect the body from the poisons that are causing the infection. Clinical research found garlic’s effectiveness to be comparable to that of penicillin, streptomycin, erythromycin, and tetracycline. In addition, it has proven effective against some resistant bacteria that no longer respond to prescription antibiotics. It has also been reported that the vapor from freshly cut garlic can kill bacteria at a distance of 20 centimeters!
For internal use, fresh garlic is best. Deodorized garlic may not have the same benefits as fresh garlic. Garlic oil can be used internally or externally. It can be made from chopped fresh garlic that soaked in olive oil for a few days.
4. Bee Propolis
Also known as “bee glue,” propolis is a sticky fluid that bees make from a mixture of plant resins. Thirty-five years ago, galangin and pinocembrin were the first antibiotic compounds found in bee propolis. Since then, a number of key antibiotic substances have been isolated in propolis. Propolis is known to inhibit the growth of H. Pylori, the bacterium associated with ulcers. It has been used to treat E. coli and Candida albicans.
5. Tea Tree Oil
Native to Australia, tea tree oil is used topically for a wide variety of skin infections including acne, athlete’s foot, and nail fungus.
6. Colloidal Silver
Acting as a catalyst, colloidal silver disables the enzyme that one-celled bacteria, viruses and fungi need for their oxygen metabolism. Within minutes, the pathogen suffocates without causing any harm to the host. The human body cannot build up a resistance to colloidal silver, and remarkably, it destroys only the invader bacteria, viruses and fungi as opposed to the protective bacteria!
7. Turmeric
This staple spice in Indian and Asian cooking is a well-researched antibiotic. It is able to inhibit the growth of certain bacteria, parasites and fungi. Turmeric is an excellent anti-inflammatory herb as well.
In some instances, antibiotics may be necessary. If you have a history of antibiotic use, the following advice will strengthen your immune system:
- Probiotics are important in re-colonizing the intestine after antibiotic use. Probiotic supplements replenish the beneficial bacteria, preventing up to 50% of infections occurring after antibiotic use.
- Avoid sugar – sucrose, dextrose, glucose, maltose, corn sweeteners, turbinado sugar, maple syrup, molasses, and any other products made with sugar.
- Avoid white flour products and all refined carbohydrates including white rice, bread, pizza, crackers, soft drinks, cookies, ice cream, white flour pasta, sweetened juices, non-diluted fruit juices, jams, alcoholic beverages, and caffeinated drinks.
- Strictly avoid: yeast, beer, wine, supplements containing yeast, bread made with yeast, mushrooms, vinegar, peanuts, pistachios, leftovers (contain mold), cheese, and melons.
- Do not take an antibiotic for a viral infection like a cold or the flu.
- Do not save some of your antibiotic for the next time you get sick. Discard any leftover medication once you have completed your prescribed course of treatment.
- Do not take antibiotics prescribed for someone else. The antibiotic may not be appropriate for your illness. Taking the wrong medicine may delay correct treatment and allow bacteria to multiply.
- If your healthcare provider determines that you do not have a bacterial infection, ask about alternative ways to help relieve your symptoms. Do not pressure your provider to prescribe an antibiotic.
References
1. www.fda.gov/oc/opacom/hottopics/anti_resist.html.
2. www.cdc.gov/drugresistance/community.
3. Haas, Elson, Staying Healthy with Nutrition (2006), Celestial Arts, Berkeley.
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| Further Crackdowns on Traditional Communities Anticipated in Coming Weeks |
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Posted by: Stone - 01-19-2022, 08:08 AM - Forum: Vatican II and the Fruits of Modernism
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Crackdown On Old-Rite-Institutes Continues In March
gloria.tv [computer translated] | January 18, 2022
Francis and his hardliners are preparing two more liturgical documents, reports La-Croix.com (January 17).
In March, one decree will be fired at those Old Rite Institutes which have sold themselves to the Vatican [i.e. Ecclesia Dei communities - FSSP, ICK, indult, etc.]. Another will replace the document Liturgiam authenticam (2001) which controls the quality of Novus Ordo liturgical translations.
La-Croix.com further knows that Francis' suppression of the Ecclesia Dei Commission which was responsible for the Roman Rite, was an act of vengeance because Ecclesia Dei had authorised the Holy Week celebration according to the 1954 Roman Missal which Pius XII in 1955 replaced with an ill-fated recast.
According to La-Croix.com, Francis anticipated the publication of Traditionis custodes - due in mid-September - to mid-summer because this merciless crackdown was important to Francis who "accelerated everything in July after his operation, because he saw the possible end of his pontificate. I think he was afraid to die” - a source told La-Croix.com.
However, for the salvation of his poor soul, he would have done better to present himself in front of Divine Judge without having published this document.
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| St. Francis de Sales: Simplicity of Life |
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Posted by: Stone - 01-19-2022, 07:55 AM - Forum: The Saints
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RISING AND THE MORNING OFFERING
'We should make use of the night for sleep, each one according to his constitution, so far as is necessary for being usefully awake during the day. And I think there is virtue in the care which we take to go to bed betimes in the evening, in order to awake and arise early in the morning. Certainly the early morning is the most beautiful, the most agreeable, and the least distracted time of the day; the very birds do then invite us to awake and praise God; so that early rising is helpful both to health and to holiness.
In the morning, as a general preparation for all the works of the day, you should:
1. Thank God and adore Him profoundly for preserving you during the past night.
2. Consider that the present day is given you that you may gain the future day of eternity, and make a firm resolution to employ the day well.
3. Forecast what affairs, what intercourse and what occasions you may meet with during the day to serve God, and what temptations may befall you to offend Him. For example, if I foresee that I shall have to treat of some matter with a person who is passionate and quick-tempered, not only will I resolve to refrain from anything that may offend Him, but I will prepare mild words to prevent his anger.
4. This done, humble yourself before God, and, as if you were holding your heart in your hands, offer it to Him, imploring Him to take it under His protection.
5. Invoke Our Lady, your good Angel, and the Saints, that they may assist you.
But all these spiritual actions should be done briefly and fervently, before you leave your room, if it be possible; so that by means of them, all that you do throughout the day may be watered with the blessing of God.
MENTAL PRAYER
Above all I recommend to you prayer of the mind and heart, especially that which has for its subject the life and Passion of Our Lord; for by beholding Him often in meditation, your whole soul will be filled with Him. As children by listening to their mothers, and prattling with them, learn to speak their language; so we, by keeping close to the Saviour in meditation, and observing His words, His actions, and His affections, shall learn to speak, to act, and to will like Him.
Spend a certain time in meditation every day, if possible in the early part of your morning, because your mind will be less distracted and more refreshed after the repose of the night.
When you have finished this prayer of the heart, you must take care not to give any jolt to your heart, lest you spill the balm which you have received by means of your prayer; I mean by this, that you must keep silence for a little while, if possible, and moved your heart quite gently from your prayer to your occupations.
The meditation must be closed by a little nosegay of devotion. Those who have been walking in a beautiful garden do not leave it willingly without taking away with them four or five flowers, to inhale their perfume and carry them about during the day; even so, when we have considered some mystery in meditation, we should choose one or two points, to remember them throughout the day, and to inhale their perfume spiritually.
You must accustom yourself to know how to pass from prayer to all sorts of actions which your vocation and profession justly and lawfully requires of you, though they seem very far removed from the affections which you have received in prayer. I mean that the advocate must learn to pass from prayer to pleading; the merchant to business; the married woman to the duties of her state and to the cares of her household, with so much gentleness and tranquility that the spirit be not disturbed thereby. For, since both are according to the will of God, we must make the passage from one to the other in a spirit of humility and devotion.
Do not be distressed if sometimes, or even very often, you are not consoled by your meditations. Persevere gently, humbly, patiently, without forcing your mind, and read a book when you are fatigued; read a little, then meditate, then read a little again, and again meditate. Take it as a rule that the grace of meditation cannot be gained by any effort of the mind but by a meek and loving perseverance bounding in humility.
Although two or three times, putting myself in the presence of God without preparation, I found that I was extremely near to Him, yet I would not have dared to make a custom of taking myself away from the high road in order to make this the ordinary one. I love the way of those who have gone before us and of the simple; and to make a custom of no preparation, no thanksgiving, no offering, no express prayer at the end, is somewhat repugnant to me.
The sacred gift of prayer is in the right hand of God; He is only waiting until you have emptied yourself of self, of this love of your body and of your will, to give it to you. He speaks to ears that stoop low before God and man.
If we can speak to God, let us speak; if we are unable to speak, let us remain silent in His presence. Our patience will please Him; and presently, in wonderment we shall see Him take us by the hand, talk with us, and lead us hither and thither through the bypaths of His Garden of Prayer.
THE SACRIFICE OF THE MASS
'I have not yet said anything to you of the Sun of spiritual exercises, which is the most holy, sacred, and supreme Sacrifice and Sacrament of the Mass, the centre of the Christian religion, the heart of devotion, the soul of piety, an ineffable mystery which contains within itself the abyss of divine charity, and by which God, applying Himself really to us, communicates to us munificently His graces and favours.
Prayer made in union with this divine Sacrifice has an, unspeakable force. Make every effort, therefore, to assist every day at Holy Mass, so that, together with the priest, you may offer the sacrifice of your Redeemer to God His Father, for yourself and for the whole Church. If for some unavoidable reason you cannot be actually present at the celebration of this supreme Sacrifice, at least let your heart be there, that you may assist at it by a spiritual presence.
HOLY COMMUNION
'Begin the evening before to prepare yourself for Holy Communion by many aspirations and movements of love. If you should awake during the night, fill your heart and your mouth straightway with some fragrant words, by means of which your soul may be perfumed to receive the Beloved.
In the morning, rise with great joy because of the happiness for which you hope, and go with great confidence, but also with great humility, to receive this Heavenly Food, which nourishes your immortal life.
Having received Him, stir up your heart to come and do homage to this King; treat with Him of the affairs of your soul, give Him as warm a welcome as you can, and conduct yourself in such a way that it may be known by all your actions that God is with you.
If worldlings ask you why you communicate so often, tell them that it is to learn to love God, to be purified from your imperfections, to be delivered from your miseries; to be consoled in your afflictions, and to be strengthened in your weakness. Tell them that those who have not many worldly affairs should communicate often, because they have the opportunity to do so; and that those who have many worldly affairs should do likewise, because they have need of it; and that he who labours much and is heavily burdened, should also eat solid food and oftentimes.
EJACULATORY PRAYERS
'Aspire very often to God, by short but ardent movements of your heart; admire His beauty, invoke His help, give Him your heart a thousand times a day, fix your interior eyes upon His sweetness, give your hand to Him, as a little child to its father, that He may lead you. Our soul giving itself to secret and familiar intercourse with God, will become all perfumed with His perfections; and this exercise is not difficult, for it can be interwoven with all our affairs and occupations, without any detriment to them whatsoever,
Do as little children do, who with one hand cling to their father, and with the other gather strawberries or blackberries along the hedges; for in like manner, while you are gathering and handling the goods of this world with one hand, cling fast always with the other to the hand of your heavenly Father, turning to Him from time to time,, to see if your doings or your occupations be pleasing to Him.
In this exercise of spiritual retirement and ejaculatory prayers lies the great work of devotion; it can supply the lack of all other prayers, but the failure of this can scarcely be made good by any other means.
THE ANGELS AND SAINTS
Since God very often sends us inspirations by His Angels, we ought frequently to send Him our aspirations by the same agency. Let us join our hearts to these celestial spirits; and as the little nightingales learn to sing in the company of the older ones, so, by sacred intercourse with the Saints, we shall learn better. how to pray and sing the Divine praises.
Make yourself very familiar with the Angels, see them often invisibly present in your life, invoke them often, praise them, and make use of their assistance in all your affairs, whether spiritual or temporal, so that they may cooperate with you.
SPIRITUAL READING
'Have always at hand some good book of devotion, and read a little of it every day with great devotion, as though you were reading missives sent to you by the Saints from heaven, to show you the way there and give you the courage to walk along it.
Read also the histories and lives of the Saints, in which you will see, as in a mirror, the Christian life portrayed; and adapt their actions to your profit according to your vocation. For though many of the actions of the Saints are not to be imitated in every respect by those living in the world, yet all can be imitated to a greater or lesser extent.
EXAMEN AND NIGHT PRAYERS
'As to the examination of conscience, which should always be made before going to bed, everyone knows how it should be done.
1. We thank God for having preserved us during the past day.
2. We examine how we have behaved ourselves during all the hours of the day; and in order to do so more easily, we consider where, with whom, and in what we have been employed.
3. If we find that we have done any good, we thank God for it; if, on the other hand, we have done any evil in thought, word, or deed, we ask pardon of God, with a resolution to confess it at the first opportunity, and carefully to amend it.
4. After that, we commend to the care of Divine Providence our body, our soul, the Church, our relations, our friends; we ask Our Lady, our good Angel, and the Saints to watch over us and for us; and with God's blessing we proceed to take the repose which He has willed to be necessary for us.
This exercise, like that of the Morning Offering, must never be forgotten; for by the morning offering, you open the windows of your soul to the Sun of justice, and by that of the evening, you close them against the powers of darkness.
SOCIAL INTERCOURSE
'To seek the society of others and to shun it, are two blameworthy extremes in the devotion of those who live in the world. To shun the society of others savours of disdain and contempt for our neighbour, and to seek it is a sign of idleness and futility. You must love your neighbour as yourself; to show that you love him, you must not avoid being with him; and to show that you love yourself, you must remain within yourself when you are there. Now you are within yourself when you are alone.
If then there is no cause for you to seek the company of others, or to receive it at home, remain within yourself and hold converse with your heart; but if company come to you, or some good reason invite you to seek it, go in God's name, and see your neighbour willingly and cheerfully.
Observe well the precept of the saints, which every one of them has observed who desired to be a saint: to speak little or not at all of ourselves, or of what pertains to self. Be silent unless the glory of the Master, as may happen, requires you to speak of yourself ; and if it does require you, speak briefly, faithfully, observing simplicity. The love of ourselves often dazzles our eyes; our vision must be very steady and just, to avoid being deceived when we look at ourselves.
Touching worldly repartee and vivacity of mind, which you find so hard to resist, you must make up your mind that at any cost you will mortify yourself in this matter; often make the sign of the cross on your mouth, so that you may open it only for God. This merriment of spirit is certainly sometimes the occasion of vanity, and the tip of the mind can betoken more scorn than the tip of the nose; our words as well as our looks can be arch. Walking on tiptoe in body or in mind is not safe, and if, we stumble the fall is all the worse.
I quite approve of speaking little, provided that this little which you say is said graciously and charitably, and not morosely or affectedly. Yes, speak little and sweetly, little and well, little and simply, little and sincerely, little and kindly.
In conversation, when those with whom you are conversing do not keep quite strictly to the rule of devotion, show no disdain. Not only must you be devout and love devotion, but you must make it lovable and useful to everyone. In a word, you should, as far as possible, make your devotion attractive.
Take care not to let yourself be moody and out of humour with those about you, lest, attributing this to devotion, they despise devotion; on the contrary, give them the greatest pleasure and satisfaction you can.
The less we live after our own choice in our actions, the more solid is our devotion, we must sometimes leave our Lord in order to please others for love of Him.
Keep up the fight against your impatience perseveringly, always practise that holy and gentle 'debonnairete especially with those you find the most provocative, and God will bless your efforts.
You will often be amongst the children of this world who, as is their wont, mock all they see or think they see in you that is not according to their own miserable way of thinking. Do not take the trouble to dispute with them, show no displeasure at their attacks, but merrily laugh at their laughter of you; be above their contempt, jest at their remonstrance, gracefully mock their mockeries, and taking no heed of them, walk always with a light heart in the service of God.
You see that necessary employments, according to each one's vocation, do not diminish Divine love, but increase it and gild, as it were, the work of devotion. The nightingale loves her melody no less when she makes her pauses than when she sings; the devout heart that loves not less when she turns to exterior necessities than when she prays: her silence and her speech, her action and her contemplation, her employment and her rest, equally sing in her the hymn of her love.
RECREATION
'It is necessary sometimes to refresh our spirit and our body also, by some kind of recreation. Cassian relates that one day a hunter found St. John the Evangelist holding a partridge in his hand, which he was stroking by way of recreation; the hunter asked him how he, being so great a man, could waste his time upon a thing so mean and trivial. And St. John said to him: 'Why dost thou not always carry thy bow stretched ? 'For fear, replied the hunter, 'lest being always stretched it should lose its power of resilience, which is essential to its usefulness. 'Do not be astonished, then, replied the Apostle, 'if I sometimes relax the application and attention of my spirit, to take a little recreation, in order to apply myself afterwards more earnestly to contemplation. There can be no doubt that it is a fault to be so rigorous and unsociable as not to be willing to take any recreation oneself, or permit others to do so.
To take the air, to go for a walk, to take part in cheerful and friendly conversations, to play or sing, to go hunting, are recreations so proper that, to make a good use of them, we need only use ordinary prudence, which gives to all things order, time, place and measure. Games, in which the success serves as a reward and recompense for skill and industry of body or of mind, are recreations good in themselves and lawful. The only thing that we must guard against is excess; for if we spend too much time in a game, it is no longer recreation, but occupation.
But above all, be careful not to set your affection on such things; for however proper a recreation may be, it is a defect to set your heart on it. I do not say that we should not take pleasure in a game, whilst we are actually playing it, for otherwise it would not be a recreation; but I say that we must not set our affection on games to such an extent that we long for them, occupy ourselves with them, and become too eager about them.
FRIENDSHIP
Love everyone with a great love of charity, but have no friendship save with those who can communicate with you in virtuous things. I speak not here of the simple love of charity, for we ought to have this for all men; but I speak of spiritual friendship. Do not form friendships of any other kind, I mean friendships of your own choice; for you must not forsake or disregard the friendships which nature and former obligations constrain you to cultivate with relations, with connections, with benefactors, with neighbours and others; I speak of those which you choose yourself.
Many will tell you, perhaps, that we should not have any sort of particular affection and friendship, because it occupies the heart, distracts the mind, and begets envy; but they are mistaken in their counsels.
He who says all, excludes nothing, and yet a man may be wholly God's, wholly his father's, wholly his mother's, wholly his prince's, wholly his commonwealth's, his children's, his friends.' So that being all to each, yet he is all to all. This so happens because the duty by which a man is all to one, is not contrary to the duty by which a man is all to another.
Man gives himself wholly by love, and gives himself as much as he loves. He is therefore in a sovereign manner given to God when he loves the Divine goodness sovereignly. And having once made this donation of himself, he is to love nothing that can remove his heart from God. Now never does any love take our hearts from God, save that which is contrary unto Him.
For those who live in the world, and who embrace true virtue, it is necessary for them to form holy and sacred friendships with one another; for by this means they encourage one another, help one another, and lead one another on to good. Those who are in the world have need of friendships, in order to walk securely and help one another in the many difficult places through which they have to pass. St. Thomas, like all sound philosophers, avows that friendship is a virtue: and he speaks of particular friendship, since, as he says, perfect friendship cannot extend to many persons. Perfection, then, does not consist in having no friendship at all, but in having only that which is good, holy, and sacred.
SPIRITUAL DIRECTOR
'Do you wish in good earnest to set out on the way to devotion? Seek out some good man to guide and conduct you; it is the admonition of admonitions. Since it is of such great importance that you should go with a good guide on this holy journey of devotion, pray to God with great earnestness, to provide you with one who may be according to His heart, and have no doubt; for even though He should have to send an Angel from heaven, as He did to the young Tobias, He will give you one that is good and faithful.
And indeed, this guide ought always to be an Angel in your eyes; that is to say, when you have found him, do not look upon him as a mere man, nor trust in him as such, nor in his human knowledge, but in God Who will favour you and speak to you by means of this man, putting into his heart and into his mouth whatsoever shall be requisite for your happiness; so that you ought to listen to him as to an Angel who comes down from heaven to conduct you thither.
Treat him with an open heart, in all sincerity and fidelity, manifesting clearly to him your good and your evil without feint or dissimulation; and by this means your good will be examined and rendered more secure, and your evil will be corrected and remedied; and you will be eased and strengthened in your afflictions, moderated and regulated in your consolations. Have the greatest confidence in him, mingled with a holy reverence, yet so that the reverence diminish not your confidence, nor your confidence hinder in any way your reverence; confide in him with the respect of a daughter for her father, and respect him with the confidence of a son in his mother; in a word, this friendship must be strong and sweet, altogether holy, sacred, divine and spiritual.
And for this reason, choose one among a thousand; for there are fewer than can be imagined, who are fitted for this office. He must be full of charity, of knowledge, and of prudence ; if one of these three qualities be wanting in him, there is danger. But I say to you once more: pray to God to give you such a one, and, when you have obtained him, bless His Divine Majesty, remain constant and do not seek for any others, but go on, your way simply, humbly, and trustfully, for you will have a very prosperous journey.
RETREAT AND PREPARATION FOR DEATH
'There is no clock, be it never so good, but must be wound up twice a day, in the morning and in the evening; and then, in addition to this, at least once a year it must be taken to pieces, in order that the rust which it has contracted may be removed, the strained parts readjusted, and those which are worn out repaired. So he that has a true care of his dear heart ought to wind it up daily to God in the morning and in the evening; and in addition to this, he ought, at least once a year, to take it to pieces, and examine all its parts in detail, in order to repair all the defects which may be found there. This exercise will renew your strength impaired by time, will warm your heart, will make your good resolutions grow green again, and the virtues of your soul blossom anew.
Your life has been spent in the world, and in the management of its affairs. Now, it is not possible to live in the world, though we but touch it with our feet, without getting soiled by its dust. So let us begin our preparation by washing our soul of its affections to all that is of earth, before receiving the hospitality of our good God. We are to be transplanted from this wretched land to the land of life, and all the ties we have contracted here must be gently loosened and unbound. Not to have said goodbye, or to have made poor provision beforehand, is excusable in those who depart suddenly, but it is not so with those who know the probable time of their journey; they must make all things ready, and without impatience, tranquilly await the appointed hour.
Behold, I beseech you, this soul who, as a heavenly nightingale shut up in the cage of his body, in which he cannot at will sing the benedictions of his eternal love, knows that he could better trill and practise his delicious song if he could gain the air, to enjoy his liberty and the society of other nightingales, amongst the gay and flowery hills of the land of the blessed; wherefore he cries: 'Alas! O Lord of my life, by Thy sweet goodness, deliver poor me from the cage of my body, free me from this little prison, to the end that released from this bondage, I may fly to my dear companions, who expect me there above in heaven, to make me one of their choirs, and environ me with their joy. There, Lord, according my voice to theirs, I with them will make up a sweet harmony of delicious airs and words, singing, praising, and blessing Thy mercy!
MY DUTY TOWARDS GOD
SIMPLICITY
'Simplicity is nothing else than an act of pure and simple charity, having one only aim and end, which is to acquire
the love of God; and our soul is simple when in all that we do or desire we have no other aim.
Learn from the dove to love God in simplicity of heart, having but one single aim and object in all that you do. Do not, however, only imitate the simple love of those birds in their having always only one mate, for whom alone they do everything, and whom alone they wish to please; but imitate them also in the simplicity with which they express and show their love. They do not practise little mincing ways, but only coo gently by the side of their mates, happy enough just to rest quietly in their presence.
Our Lord says: 'Unless you become simple as little children, you shall not enter into the kingdom of My Father. A child when very young is in a state of such simplicity that he has no knowledge at all but of his mother. He has one only love, which is for his mother; and in that love, one only aim and desire-his mother's breast, when he is upon that beloved breast, he wants nothing more. The soul which has attained perfect simplicity has only one love, which is for God. In this love it has one only aim-to rest upon the bosom of the heavenly Father, and there to abide like a loving Child, leaving all care of self to that good Father.
Children are, generally speaking, quite free from care, in the presence of their parents. Love occupies them sufficiently without anything else. Those whose one desire is to please the Divine Lover, have neither inclination nor leisure to turn back upon themselves; their minds turn continually in the direction whither love carries them.
This is simplicity, a virtue which looks straight to God, without ever suffering any admixture of self-interest.
Holy Simplicity troubles about nothing, but remains modest and tranquil in its certainty that God knows its desire, which is to please Him; that is enough.
Meekness, inward humility and simplicity are the three dove-like virtues which the Divine Bridegroom looks for in His lovers. Go on then practising them, keeping your heart, amid the turmoil of the world, where it aspires to be, in the bosom of God.
CONFIDENCE
'The soul which has surrendered itself has nothing else to do but to rest in the arms of Our Lord like a child on his mother's breast. When she puts him down to walk, he walks until she takes him up again, and when she wishes to carry him, he allows her to do so. He neither knows nor thinks where he is going, but allows himself to be carried or led wherever his mother pleases.
Even as a tender mother, leading with her her little babe, assists and supports him as need requires, letting him now and then venture a step by himself in less dangerous and very smooth places, now taking him by the hand and steadying him, now taking him up in her arms and bearing him, so Our Lord has a continual care to conduct His children, making them walk before Him, reaching them His hand in difficulties, and bearing them Himself in such weariness as He sees otherwise insupportable to them.
Let us sweetly hide our littleness in God's greatness; and as a little chicken, covered over with the wings of its mother, lies so warm and safe, let us lay our hearts to rest under the sweet and love-full Providence of Our Lord, and warmly shelter ourselves under His holy protection.
See this little child cleaving to the neck of his mother. If one offer to take him thence to lay him in his cradle, it being high time, he struggles and disputes as far as he is able, in order not to leave that beloved bosom; and if he is made to let go with one hand, with the other he grapples, and if he is carried quite off, he falls a-weeping; and keeping his heart and his eyes where he cannot keep his body, he continues crying out for his dear mother, till by rocking he is brought to sleep.
The will which is dead to herself, that she may live in that of God, is without any particular will-as one might speak of a little child, who has not yet got the use of his will to love or desire anything save the bosom and face of his dear mother. For he does not think of willing anything, except only to be in the arms of his mother, with whom he thinks himself to be one thing. He never troubles himself as to how he shall conform his will to his mother's, for he perceives not his own, nor does he think he has any, leaving all the care to his mother, to go, to do, and to will, what she judges profitable for him.
Nothing is more desirable to the little child, whether he wake or sleep, than his father's bosom and his mother's breast.
Thus should we be, pliable to God's good pleasure, as though we were of wax, not giving our thoughts leave to wander in wishing and willing things, but leaving God to will and do them for us as He pleases.
TRANQUILITY
'Try to keep your soul in peace and in tranquility. For this you must, on rising in the morning, begin that exercise; doing your actions quite quietly, forecasting in the morning what you have to do, taking pains throughout the day not to let your spirit dissipate itself; continually observe whether you are in this state of tranquility, and as soon as you see yourself out of it, take great care to put yourself back into it.
At the same time, I do not mean that your spirit is to be always on the strain after this peace; for all must be done with a simplicity of heart entirely founded on love, keeping yourself with Our Lord as a little child with its father: and when it happens that you commit faults, whatever they may be, ask Our Lord's pardon for them very quietly, saying to Him that you are well assured He loves you dearly and will pardon you; and this always simply and sweetly.
Do as little children do; whilst they feel their mothers holding them by the sleeve, they go boldly and run about, and do not alarm themselves when the weakness of their legs makes them slip a little to one side; in the same way, as long as you perceive that God holds you by the goodwill to serve Him which He has given you, walk boldly, and do not alarm yourself about those little baulks and stumbles you make, and do not distress yourself about them, provided that at intervals you throw yourself into His arms, and kiss Him with the kiss of charity. Walk joyously and openheartedly, as far as you can.
It is not only requisite to rest on Divine Providence in all that concerns temporal matters, but still more in all that belongs to our spiritual life and to our perfection. It is certainly only the too great care which we take of ourselves, which makes us lose our tranquility of mind and ruffles our unsteady temper ; for as soon as any contradiction arises, or if we only notice in ourselves some small sign of an unmortified spirit, or if we commit the most trifling fault, it seems to us that all is lost! Is it so great a wonder that we sometimes find ourselves stumbling on the path of our perfection?
We must take all the care which God wishes us to take about perfecting ourselves, and yet leave the care of arriving at perfection entirely to Him. God wishes our care to be a calm and peaceful one; that we should repose in. His Fatherly care, trying as far as possible to keep our soul at peace, for the place of God is in peace, and in the peaceful and restful heart.
You know that when the lake is very calm, and when the winds do not agitate its waters, on a very serene night, the sky with all its stars is so perfectly reflected in it, that looking down into its depths the beauty of the heavens is as clearly visible as if we looked up on high. So when our soul is perfectly calm, unstirred, and untroubled by the winds of superfluous cares, unevenness of spirit and inconstancy, it is very capable of reflecting in itself the image of Our Lord.
Let it be enough that God wishes us to obey, and in this way we shall bring down our minds to walk simply in the happy path of a holy and tranquil humility, which will render us infinitely pleasing to God.
Do not think Our Lord is far from you while you are in the midst of the bustle and pressure of affairs, and that were you in the delights of a tranquil life this would not be so. Such is not the tranquility which draws Him near. Not the feeling we have of His sweetness, but the loyalty of our love, and the welcome we give to the accomplishment in us of His holy will, is what most attracts Him.
MY DUTY TOWARDS MY NEIGHBOUR
SWEETNESS OF HEART
'Let us make our way by the lowly valleys of the little and humble virtues; there we shall see roses amid thorns,
charity shining forth amid inward and outward afflictions; the lilies of purity, the violets of mortification.
Above all, I love these three little virtues: sweetness of heart, poverty of spirit, and simplicity of life; and those homely good works of visiting the sick, serving the poor, consoling the afflicted and the like.
Be very sweet and gracious amidst all the affairs you have to see to, for everybody looks to you for good example. It is easy to steer one's course when there are no adverse winds to be opposed-to pass an uneventful life'but amid the hustle of affairs, as amid the winds, it is very difficult to keep on the right track. For this reason you must be very watchful over yourself, your actions, and your intentions, always showing that your heart is true, just, sweet, humble, and generous.
Study but little what others do, or what will happen to them; but regard them with a simple, kind, gentle, and affectionate eye. Do not require more perfection from them than from yourself, and do not be surprised at the diversity of imperfections; for imperfection is not more imperfection for being extravagant and odd. Do as the bees do; suck honey from all flowers and herbs.
Remain in peace, walk faithfully in the way wherein God has placed you; take good care holily to give satisfaction to those whom He has made your companions; and like a little honeybee, while you faithfully make the honey of sacred devotion, make duly also the wax of your domestic affairs. For if one is sweet to the taste of Our Lord, Who being in this world eat butter and honey; the other also is to His honour, since it serves to make the lighted candles of edification of our neighbour.
CHARITY AND GENTLENESS
'Perfumers, though out of their shops, bear about with them for a long time the scent of the perfumes which they have handled. In like manner, those who have been in the cabinet of heavenly ointments, that is in holy charity, keep for some time afterwards the scent of it.
Only this you lacked. Your zeal was quite good, but defective in that it was a little bitter, a little severe, punctilious, restless. Now it is purified of all this; henceforth it will be suave, mild, gracious, helpful to others.
Be good in bearing the imperfections of all, especially of those at home.
I must tell you the truth. I always fear that with regard to things which are not of the essence of our salvation, these desires may be partially from self-love and for the gratification of our own will, these keen, desires for the advancement of others in perfection; and we may let ourselves be so taken up with them, as not to leave room in our souls, for what is essential to ourselves, humility, meekness of heart, and such-like. Such are my fears in such desires. Do not fall into them; do not importune those whom you want to persuade to this perfection; do not even let them see that you want it, for that would only hinder the matter. Throw little holy thoughts and inspirations into their minds now and again, without any apparent intent; in this way you gain much more than in any other, above all if you add prayer.
Do not undertake too many vigils or austerities. Go rather by the way of the love of God and of your neighbour, of humility and cheerful gaiety.
I never vary in my opinion that we ought not to be sowing our neighbour's field, however beautiful it may be, whilst our own is in need of seed!
Why dig your neighbour's garden when your own wants digging? If you divide your attention in this way, your own plot will never be perfect.
Take particular care that your servants and family are not inconvenienced by your remaining too long in church, practising too great retirement, and neglecting the care of your household; or, as sometimes happens, making oneself the controller of other .people's actions.
I persist always in telling you that you ought to serve God where you are, and do what you are doing. Not that I would wish to hinder the growth of your good works, nor the continual purification of your heart; but do what you are doing and do it better, if you can.
My child, while God wishes you to be in the world, for love of Him abide there willingly and cheerfully, for we are happy in doing His will, since it is all we care about. Abide in peace, then, and perform faithfully the duty which keeps you in the world. Believe me, in so doing you will please God better than by a hundred quittings of it through your own will and inclination.
MY DUTY TOWARDS MYSELF
PERSEVERANCE
'Persevere faithfully in overcoming yourself in the little daily contradictions which you feel. Know that God
wishes nothing else of you save what he sends at the moment, and do not be on the look-out for other things. Have no desire to be other than what you are, but have a strong desire to be thoroughly what you are. Few souls have a liking for what is their duty, and God's will for them!
What is the use of building castles in Spain when we have to live in France? It is my old lesson and you know it well, but tell me, my child, do you practise it well?
It is not possible to be mistress of your soul and hold it in your hand from the very start. Be content to gain from time to time some little advantage over our rebel passions. We must bear with our neighbour, but first of all we must bear with ourselves and have patience with our imperfections.
You ask me to send you something about peace of soul and humility. Of a truth you cannot have one without the other. Self-love and self-esteem are the only things that trouble us. We are worried, disappointed, impatient, when we fall into some imperfection or sin; because we thought ourselves resolute, steady, good for something; and now we find it is all a mistake! If we only knew ourselves, instead of being surprised at our fall, our astonishment would be that we had not fallen, and were still on our feet!
We must be sorry for faults with a repentance which is strong, settled, constant, tranquil, but not troubled, unquiet, or fainthearted.
I seem to see you agitated and restlessly anxious in your seeking after perfection. But I tell you in truth, as it is written in the Book of Kings, God is not in the strong wind, nor in the earthquake, nor in those fires, but in the soft and tranquil breathing of a wind that can scarce be felt. Eagerness, agitation, does not help on an undertaking at all. Here the desire is good, but let it be without agitation. It is this eagerness which I expressly forbid you, as the motherimperfection of all imperfections.
'I should like this or that, I should be better here or there-these are all temptations. Our Lord knows well what He does; let us do what He wills, let us stay where He has placed us.
This temptation of turning against the world, when we have of necessity to be in it, is a very severe trial. The Providence of God is wiser than we. It seems to us that if we change the ship, we shall get on better ; yes, if we change ourselves. I am a sworn enemy of these useless, dangerous and bad desires, for although what we desire is good, the desire nevertheless is bad, since God does not wish this kind of good for us, but another, in which His will is that we should exercise ourselves.
Never harbour the temptation to sadness, it is the enemy of all devotion. Why should there be sadness in a servant of Him Who will be our joy forever? Nothing but sin ought to make us sad; and even our sadness for sin is not without the holy joy and consolation that follows contrition. Abide strong in peace, and feed your heart with the suavity of heavenly love, without which our lives lack happiness.
If you are grafting a rose tree, and put a grain of musk in the cleft of the stock, all the roses that spring from it will smell of musk; cleave then your heart by holy penitence, and put the love of God in the cleft; then engraft on it what virtue you please, and the works which spring from it will be all perfumed with sanctity, without need of any further attention,
HOLY ABANDONMENT
'Do you ask what I desire should remain most deeply engraved upon your mind, so that you may put it in practice? What shall I say, except those excellent words I have so often already recommended to you: desire nothing, refuse nothing. Those words say everything, for they teach us the practice of perfect indifference. Look upon the Baby Jesus in the Crib. We are never told that He stretched forth His little hands to his Mother's breast; He left her to provide all that was necessary to Him, but at the same time, He never refused the little comforts which she gave Him. So, too, ought we to desire nothing and to refuse nothing, but to suffer and to receive with perfect evenness of mind all that the Providence of God may permit.
Laugh at these old fears about money matters when they attack you, and remain firm in the words of our Master: 'Seek first the kingdom of God and His justice, and all things necessary for this life 'shall be added unto you. This is our port of safety; allow no afterthoughts, my child, no 'buts whatsoever. .
Let us serve God faithfully, and not say: 'What shall we eat? what shall we drink ? It is for the master of the house to have this solicitude, and for the Lady of the apartments to furnish them; and our house belongs to God and to His holy Mother.
He who can preserve sweetness and peace amid the worry and multitude of affairs, is almost perfect. This equableness of humour, this gentleness and sweetness of heart, is rarer than perfect chastity; but it is all the more desirable for that.
Let us serve God well today; as to the morrow, God will provide for it. Each day should bear its own burden. Have no solicitude for tomorrow, for God Who reigns today will reign tomorrow.
HOLY EVENNESS OF MIND
'You know very well that I have always tried to bring before you this most holy evenness of mind-this most lovable and desirable evenness of spirit, amid all the changes and contradictions which are to be met with on the path of our mortal as well as of our spiritual life.
God has willed that the seasons, should be diversified, and that summer should be followed by autumn, winter by spring, to teach us that in this world nothing is lasting, and that temporal things are perpetually mutable, inconstant, and subject to change. Our want of recognition of this truth is what makes us unstable and changeable in our humours.
Most people in the world allow themselves to be governed by their passions and not by reason; therefore they are, generally speaking, inconsistent, variable, and changeable in their humours. If they have a fancy to go to bed early or very late, they do just whichever they please; if they want to get up early to go to the country, they do so; if they prefer to sleep they do that. If they want to dine or sup early or very late, they arrange so; and not only are they inconsistent and changeable in these matters, but they are the same in their intercourse with others. They wish people to accommodate themselves to their humours, and will not accommodate themselves to those of others.
By the use of reason, the wise man will remain firm and constant amid all the various events and accidents of this mortal life. Let the weather be fine or let it rain, let the air be calm or let the wind blow, the wise man pays no attention to it, knowing well that nothing in this life is lasting, and that this is not a place of rest. In affliction, he does not despond but waits for consolation; in sickness, he does not torment himself but waits for health, or if he sees that his hurt is such that death must follow, he thanks God, hoping for the repose of that life immortal, to which this life is but a prelude.
In what can we display caprice and fickleness? It is in the changes of our tempers, wills and desires. At present, I am joyous, because all things are succeeding as I wished; very soon I shall be sad, because a little unexpected contradiction will have arisen. But did you not know that this is not the place where pleasure pure and unalloyed is to be found, and that this life is full of such troubles? Today, because you have consolation in your prayer, you feel encouraged and thoroughly resolved to serve God; but tomorrow, when, dryness comes upon you, you will have no heart for the service of God.
Your peace and repose of heart depend upon your getting a clear idea of Eternity: whosoever lets his thoughts dwell on Eternity, troubles little as to what happens during the three or four moments of this life.
I am very glad you make a fresh start every day. There is no better way of attaining the spiritual life than by always beginning anew and never thinking you have done enough.
As for sadness, how can it be profitable to holy charity, seeing that joy is ranked amongst the fruits of the Holy Ghost, coming next to charity?
Live in joy, brimful of God and of His love!
DEVOTION TO OUR LADY
Honour, venerate, and respect with a special love the holy and glorious Virgin Mary, who, being the Mother of Jesus Christ our Brother, is also in very truth our Mother. Let us then have recourse to her, and let us-as her little children-cast ourselves into her bosom with perfect confidence, at all times, and on all occasions, let us call upon this sweet Mother, let us invoke her maternal love, and whilst striving to imitate her virtues, let us have truly filial hearts in her regard.
ACT OF CONSECRATION OF ST. FRANCIS
I salute you, most sweet Virgin Mary, Mother of God; you are my Mother and my Mistress; and therefore I entreat you to accept me as your child and your servant; I wish to have no other Mother than you. I beg you then, my good and gracious and most sweet Mother, to deign to console me in all my troubles and tribulations, both spiritual and temporal. Remember, most sweet Virgin Mary, that you are my Mother, and that I am your child. You are all powerful, and I poor, weak and vile. Nevertheless, I beseech you, O sweetest Mother, to keep me and defend me in all my ways and in all my actions, for alas; I am poor and wretched, and in need of your most holy protection. Do then, my beloved Mother, preserve and deliver my soul and body from all dangers and evils, and make me share in your blessings, your virtues, and, in particular, in your holy humility, your surpassing purity and your ardent charity.
Tell me not, gracious Virgin, that you cannot do so, because your Son gave you all power in heaven and on earth. Neither tell me that you ought not to hear me, for you are the common Mother of all poor mortals, and of me in particular. If you could not grant my prayer, then I should excuse you, saying: It is true that she is my Mother, and that I am her child, but she is not able to help me.' If you were not my Mother, then, indeed, I should have patience, saying: She is rich enough to be able to assist me, but alas! not being my Mother, she does not love me.' But since, most sweet Virgin, you are not only my Mother, but are also powerful, how can you be excused if you do not console me, and come to my relief and assistance? You see, my Mother, that it is difficult for you to reject any request that I may make you!
Be then exalted in heaven and on earth, glorious Virgin and dear Mother Mary, and, for the honour and glory of your Divine Son, Jesus, accept me for your child, without regard to my miseries and sins. Deliver me from all evil of soul and body, obtain for me every virtue, and first of all humility; and bestow upon me all the benefits and graces necessary to make me pleasing to the Most Holy Trinity, Father, Son, and Holy Ghost. Amen.*
*St. Francis often repeated this Act of Consecration to the Queen of Heaven, in which the beauty of his soul and the purity of his heart are well depicted.
Nihil Obstat: RECCAREDUS ELEMING, Censor Theol. Deput.
Imprimi Potest: EDUARDUS Archiep. Dublinen., Hiberniae Primas.
Dublini, die 30 Mar., anno 1936.
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