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  September 28th – St. Wenceslas, Duke and Martyr
Posted by: Stone - 09-28-2021, 05:58 AM - Forum: September - No Replies

September 28 – St. Wenceslas, Duke and Martyr
Taken from The Liturgical Year by Dom Prosper Guéranger  (1841-1875)

[Image: death.jpg?w=350&ssl=1]

Wenceslas recalls to us the entrance into the Church of a warlike nation, the Czechs, the most indomitable of the Slavonic tribes, which had penetrated into the very midst of Germany. It is well known with what bitterness and active energy this nation upholds its social claims, as though its struggle for existence in the early days of its history had made it proof against every trial. The faith of its apostles and martyrs, the Roman faith, will be the safeguard as it is the bond of union of the countries subject to the crown of St. Wenceslas. Heresy, whether it be the native Hussite or the Reform, imported from Germany can but lead the people to eternal ruin; may they never yield to the advances and seductions of schism! Wenceslas, the martyr grandson of the holy martyr Ludmilla, and great uncle of the monk bishop and martyr Adalbert, invites his faithful subjects to follow him in the only path where they may find honour and security both for this world and the next.

Let us now read the Legend of holy Church. The conversion of Bohemia dates from the latter part of the ninth century, when St. Methodius baptized St. Ludmilla and her husband Borziwoi, the first Christian Duke of the line of Premislas. The pagan reaction, during which St. Wenceslas gained the palm of martyrdom, was but short lived.

Quote:Wenceslas, Duke of Bohemia, was born of a Christian father, Wratislas, and a pagan mother, Drahomira. Brought up in piety by the holy woman Ludmilla his grandmother, he was adorned with every virtue, and with the utmost care preserved his virginity unspotted throughout his life. His mother, having murdered Ludmilla, seized the reins of government; but her wicked life, and that of her younger son Boleslas, excited the indignation of the nobles. These, wearied of a tyrannical and impious rule, threw off the yoke of both mother and son and proclaimed Wenceslas king at Prague.

He ruled his kingdom rather by kindness than by authority. He succored orphans, widows, and all the poor with the greatest charity, sometimes even carrying wood on his shoulders, by night, to those in need of it. He frequently assisted at the funerals of poor citizens, liberated captives, and often visited the prisoners during the night, assisting them with gifts and advice. It caused great sorrow to his tender heart to condemn even the guilty to death. He had the greatest reverence for priests; and with his own hands he would sow the corn and prepare the wine to be used in the sacrifice of the Mass. At night he used to go the round of the churches barefoot, through ice and snow, while his bloodstained footprints warmed the ground.

The Angels formed his body-guard. In order to spare the lives of his soldiers, he undertook to fight in single combat with Radislas, Duke of Gurima; but when the latter saw Angels arming Wenceslas, and heard them forbidding him to strike, he was terrified and fell at the Saint’s feet begging his forgiveness. On one occasion, when he had gone to Germany, the emperor, at his approach, saw two Angels adorning him with a golden cross; whereupon, rising from his throne, he embraced the Saint, bestowed on him the regal insignia, and presented him with the arm of St. Vitus. Nevertheless, instigated by their mother, his wicked brother invited him to a banquet, and then, together with some accomplices, killed him as he was praying in the church, aware of the death that awaited him. His blood is still to be seen sprinkled on the walls. God avenged his Saint: the earth swallowed up the inhuman mother, and the murderers perished miserably in various ways.

Thou didst win thy crown, O holy martyr, in the church of Saints Cosmas and Damian, whither their feast had attracted thee [Christian de Scala, son of the fratricide Boleslas the cruel, and nephew of the saint; he became a monk, and wrote the lives of St. Wenceslas and St. Ludmilla.]. As thou didst honor them, we now in turn honor thee. We are also hailing the approach of that other solemnity, which thou didst greet with thy last words at the fratricidal banquet: “In honor of the Archangel Michael let us drink this cup, and let us beseech him to lead our souls into the peace of eternal happiness.” (Ibid.) What a sublime pledge, when thou wast already grasping the chalice of blood! O Wenceslas, fire us with that intrepid valor, which is ever humble and gentle, simple as God to whom it tends, calm as the Angels on whom it relies. Succor the Church in these unfortunate times; the whole Church honors thee, she has a right to expect thy assistance. But especially cherish for her the nation of which thou art the honor; as long as it remains faithful to thy blessed memory, and looks to thy patronage in its earthly combats, its wanderings from the truth will not be without return.

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  September 27th – Sts. Cosmas and Damien, Martyrs
Posted by: Stone - 09-28-2021, 05:56 AM - Forum: September - No Replies

September 27 – St Cosmas and Damien, Martyrs
Taken from The Liturgical Year by Dom Prosper Guéranger  (1841-1875)

[Image: ?u=https%3A%2F%2Flive.staticflickr.com%2...f=1&nofb=1]

Honor the physician for the need thou hast of him: for the most High hath created him. For all healing is from God, and he shall receive gifts of the king. The skill of the physician shall lift up his head, and in the sight of great men he shall be praised. The most High hath created medicines out of the earth, and a wise man will not abhor them. Was not bitter water made sweet with wood? The virtue of these things is come to the knowledge of hem, and the most High hath 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. For the peace of God is over the face of the earth. My son, in thy sickness neglect not thyself, but pray to the Lord, and he shall heal thee. Turn away from sin and order thy hands aright, and cleanse thy heart from all offense. Give a sweet savor, and a memorial of fine flour, and make a fat offering, and then give place to the physician. For the Lord created him: and let him not depart from thee, for his works are necessary. For there is a time when thou must fall into their hands: and they shall beseech the Lord, that he would prosper what they give for ease and remedy, for their conversation. These words of the Wise Man are appropriate for this feast. The Church, obeying the inspired injunction, honors the medical profession in the persons of Cosmas and Damian, who not only, like many others (Dom A. M. Fournier, Notices sur les saints médecins), sanctified themselves in that career; but far beyond all others, demonstrated to the world how grand a part the physician may play in Christian society.

Cosmas and Damian had been Christians from their childhood. The study of Hippocrates and Galen developed their love of God, whose invisible perfections they admired reflected in the magnificences of creation, and especially in the human body his palace and his temple. To them, science was a hymn of praise to their Creator, and the exercise of their art a sacred ministry; they served God in his suffering members, and watched over his human sanctuary, to preserve it from injury or to repair its ruins. Such a life of religious charity was fittingly crowned by the perfect sacrifice of martyrdom.

East and West vied with each other in paying homage to the Anargyres, as our Saints were called on account of their receiving no fees for their services. Numerous churches were dedicated to them. The emperor Justinian embellished and fortified the obscure town of Cyrus out of reverence for their sacred relics there preserved; and about the same time, Pope Felix IV built a church in their honor in the Roman Forum, thus substituting the memory of the twin martyrs for that of the less happy brothers Romulus and Remus. Not long before this, St. Benedict had dedicated to Saints Cosmas and Damian his first monastery at Subiaco, now known as St. Scholastica’s. But Rome rendered the highest of all honors to the holy Arabian brethren, by placing their names, in preference to so many thousands of her own heroes, in the solemn litanies and on the sacred diptychs of the Mass.

In the middle ages, the physicians and surgeons banded together into confraternities, whose object was the sanctification of the members by common prayer, charity towards the destitute, and the accomplishment of all the duties of their important vocation for the greater glory of God and the greater good of suffering humanity. The Society of Sts. Luke, Cosmas and Damian has now undertaken in France the renewal of these happy traditions.

The following is the Church’s account of the two brothers.

Quote:The brothers Cosmas and Damian were Arabians of noble extraction, born in the town of Ægæ. They were physicians; and during the reign of Diocletian and Maximian, healed even incurable maladies no less by Christ’s assistance than by their knowledge of medicine. The prefect Lysias, being informed of their religion, ordered them to be brought before him, and questioned them on their faith and their manner of life. They openly declared that they were Christians, and that the Christian faith is necessary to salvation; whereupon Lysias commanded them to adore the gods, threatening them, if they refused, with torture and a cruel death.

But as the prefect saw his threats were in vain: “Bind their hands and feet,” he cried, “and torture them with the utmost cruelty.” His commands were executed, but Cosmas and Damian remained firm. They were then thrown, chained as they were, into the sea, but came out safe and loosed from their bonds. The prefect attributing this to magical acts ordered them to prison. The next day, he commanded them to be led forth and thrown on a burning pile, but the flame refused to touch them. Finally, after several other cruel tortures, they were beheaded; and thus confessing Jesus Christ, they won the palm of martyrdom.

In you, O illustrious brethren, was fulfilled this saying of the Wise Man: The skill of the physician shall lift up his head, and in the sight of great men he shall be praised. The great ones, in whose sight you are exalted, are the princes of the heavenly hierarchies, witnessing today the homage paid to you by the Church militant. The glory that surrounds your heads is the glory of God himself, of that bountiful king, who rewards your former disinterestedness by bestowing upon you his own blessed life.

In the bosom of divine love, your charity cannot wax cold; help us, then, and heal the sick who confidently implore your assistance. Preserve the health of God’s children so that they may fulfill their obligations to the world, may courageously bear the light yoke of the Church’s precepts. Bless those physicians who are faithful to their baptism, and who seek your aid; and increase the number of such.

See how the study of medicine now so often leads astray into the paths of materialism and fatalism, to the great detriment of science and humanity. It is false to assert that simple nature is the explanation of suffering and death; and unfortunate are those whose physicians regard them as mere flesh and blood. Even the pagan school took a loftier view than that; and it was surely a higher ideal that inspired you to exercise your art with such religious reverence. By the virtue of your glorious death, O witnesses to the Lord, obtain for our sickly society a return to the faith, to the remembrance of God, and to that piety which is profitable to all things and all men, having the promise of the life that now is and of that which is to come.

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  Australia: Situation on the Ground - from a friend of The Catacombs
Posted by: Stone - 09-27-2021, 08:43 AM - Forum: Socialism & Communism - Replies (3)

I received the following message in our inbox this morning from a friend in Australia, reprinted here with permission: 

Quote:Things are really crashing here in Melbourne, Australia. Riot police have been out firing rubber bullets and tear gas etc at anyone protesting, police helicopters hovering around suspected protestors, media blackouts so no-one can see what is happening in the city, huge fines being handed out and even old ladies being thrown to the ground if protesting etc.

Many people are losing their jobs if they are not jabbed. This includes now teachers, school staff, nurses, aged care workers, construction workers not to mention most private businesses have been shut down for months. I listen to Father's (Hewko's) sermons most days and find that they are so inspirational to "keep on fighting".


Please do keep these good souls in your thoughts and prayers. Their crucible is now. Ours is surely in the not-too-distant future?

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  Archbishop Viganò: the Apostasy in the Church is now visible even to the most moderate people
Posted by: Stone - 09-27-2021, 07:05 AM - Forum: Archbishop Viganò - No Replies

Viganò: the Apostasy in the Church is now visible even to the most moderate people
Taken from the Marco Tosatti blog - September 25, 2021


Dear friends and enemies of Stilum Curiae, we are pleased to offer you the speech given by Archbishop Carlo Maria Viganò at the Aquinas Communication, in Iowa.
Enjoy reading and listening.
§§§

Archbishop Viganò addresses the Aquinas Communications Sept 22, 2021 Fundraiser


§§§


Canceled Priest Event

Dubuque, Iowa

September 22, 2021



Dear brothers Priests,

Dear brothers and sisters,

I tell you all nothing that you do not already know, when I say that the Church of Christ is undergoing a very serious crisis, and that the Catholic Hierarchy has failed in the serious obligations of its apostolic mission and is in a large part corrupt. The origins of this crisis and this apostasy are now apparent even to the most moderate. They lay in having wanted to align the Church with the mentality of the world, whose prince, let us not forget, is Satan: princeps mundi hujus (Jn 12:31).

As Catholics, we know and believe that the Holy Church is indefectible; that is, that it cannot be overwhelmed by the gates of Hell, through the promise of Our Lord: portæ inferi non prævalebunt (Mt 16: 18). But what we see happening shows us the reality of a terrible situation, in which a corrupt part of the Hierarchy – which I call the deep church for the sake of brevity – has totally surrendered itself to the deep state. It is a betrayal that places the Shepherds and the highest levels of the Church before a very grave moral responsibility and necessitates courageous choices by priests and laity that at other times would be difficult to adopt and justify. We are faced with a war, an epochal clash, in which our generals not only are not leading the army to face the enemy but are actually ordering it to lay down its weapons and surrender unconditionally, driving away the most courageous soldiers and punishing the most loyal officials. The entire general staff of the Catholic Church has revealed itself to be allied with the enemy and is itself an enemy of those it instead ought to be defending: enemy of Christ and of those who glory in serving under His banner.

How can we understand, in the light of Revelation, this situation that is tremendous and unique in the entire history of the Church? We must have first of all a supernatural gaze, with which to understand that the present events are permitted by God, and that in any case they will never succeed in overwhelming the Church. The great apostasy has been foretold in the Sacred Scriptures and should not catch us unprepared. Enlightened by the words of the Apocalypse of Saint John and by approved private revelations, we can understand that the end times are necessary in order to finally separate the wheat from the weeds, permitting us to recognize who stands with Christ and who is against Him. We must likewise understand that the tribulations that we find ourselves undergoing are also the just punishment for decades – I dare say centuries – of infidelities of Catholics and part of the Hierarchy: private and public infidelities, rooted in human respect, in fearfulness, in moral and doctrinal deviations, and in compromises with the secular mentality and with the enemies of Our Lord. If we consider that the French Revolution was the punishment of God for Louis XIV’s failure to consecrate the insignia of the Kingdom to Him, we understand well the consequences of the disobedience of the King of France for the future of Europe.

Let us recall the message that Our Lord confided to Saint Marguerite Marie Alacoque in 1689, with the task of transmitting it to the King of France Louis XIV:

Quote:Make it known to the eldest son of my Sacred Heart, that as his temporal birth was obtained thanks to the devotion to the merits of My Holy Infancy, so his birth to grace and eternal glory will be obtained by means of the consecration which he will make of himself to my Adorable Heart, which wishes to triumph over his heart, and by means of this, over the hearts of the great ones of the earth.

The Sacred Heart wants to reign in his palace, to be depicted on his standards and engraved on his arms, so as to make him victorious over all his enemies, laying his proud and haughty foes at his feet, in order to make him triumph over all the enemies of the Church.

The Sacred Heart desires to enter with pomp and magnificence into the palaces of princes and kings, so as to be honored today as much as it was outraged, humiliated, and despised during his Passion. He wishes to see the great ones of the earth lowered and humiliated at his feet, just as he was then annihilated.


But if more than three centuries ago the disobedience of those who governed public affairs merited the severe punishment of the King of kings, let us imagine what calamities the disobedience of those who govern the Church may have provoked. Thus, if with the French Revolution civil society ousted the Universal King from His Divine Lordship in order to usurp it and spread the errors of Liberalism and Socialism, with the conciliar revolution the Popes and Bishops removed the triple crown from the Head of the Mystical Body and His Vicar, making of the Church of Christ a sort of parliamentary republic in the name of collegiality and synodality. Let us take note of it: Our Lord Jesus Christ not only is no longer recognized as Sovereign of nations. He is now no longer even recognized as Sovereign of His Church, in which the goal of the glory of God and the salvation of souls has been replaced by the glory of man and the consequent damnation of souls. What was a vice yesterday is today a virtue; what was a virtue yesterday is today a vice: all the present action of the modernist sect that infests the Vatican, the Dioceses, and the Religious Orders is characterized by the overturning of what has been taught and handed down to us.

In this context of rebellion and infidelity, those who remain faithful and strive to continue doing what they have always done are made the object of a true and proper persecution. It began with the ridicule of the traditionalists, designating them as Lefebvrian or preconciliar. Then, according to the practice that we have seen used in totalitarian regimes, good Catholics have been defined as mad or sick – what sociologists call the pathologization of dissent. Do not think that I am using exaggerated expressions: just a few days ago a priest in Costa Rica was suspended from ministry and forced to undergo psychiatric treatment simply for having celebrated the Mass of Paul VI in Latin despite the prohibition of his Bishop, Msgr. Bartolomé Buigues (here). Today we are witnessing the criminalization of dissenters, and if we do not yet see their physical elimination, we know how many of them are suspended a divinis, deprived of their very means of support and banished from ecclesial life. And this happens while at the same time scandalous persons and fornicators of every sort not only are not punished and expelled from the Ministry but are even promoted and immortalized in photos standing next to Bergoglio, who holds them close because he knows that he can use them in whatever way suits him. Let us understand then why the corruption of Prelates is instrumental to the plan of the conciliar sect: their faults are an excellent means of obtaining their obedience and complicity in carrying out the worst atrocities against the Church and the faithful.

The Coalition For Canceled Priests initiative is certainly a response to what is happening, because this project intends to give assistance to priests who are victims of persecution and of canonical abuses by unfaithful and renegade Bishops. Their authority, usurped to do evil rather than govern the flock entrusted to them with wisdom and charity, vanishes in the very moment in which they use it against the purpose for which it has been established. It is true that they hold power: but this power is a tyrannical abuse about which one cannot and must not remain silent. It is our duty to raise our voices to firmly condemn the illegitimate acts of Shepherds who have shown themselves to be mercenaries, if not ravenous wolves. And it is also our right not only to disobey orders that are illegitimate, invalid, and null, but also to perform acts of conscientious objection and form initiatives aimed at protecting the victims of these wolves in sheep’s clothing.

Permit me also to suggest, alongside this praiseworthy initiative, that an international Foundation be established that can collect offerings and donations from the faithful, diverting them from parishes and Dioceses that connive with the present Bergoglian regime. When the Bishops see that they are taking a hit in their bank accounts, they will probably be persuaded to temper their approach of ostracizing good priests. When the courts – civil or ecclesiastical – side with those who are persecuted, their persecutors will probably be more careful about abusing their power. In the meantime, initiatives like the Coalition For Canceled Priests and other similar projects will afford an opportunity to practice the works of mercy and acquire merit before God. Each of us, according to our means, can make a concrete contribution – not necessarily only a financial one – even by simply allocating their offerings towards those who merit them and not towards those who use them to oppress good clergy.

Let us not forget, however, that in addition to material assistance, we are all called to rediscover the sense of community, which the conciliar Hierarchy loves to talk about without ever putting into practice in a Catholic sense. If we are truly brothers in Christ, then as brothers we ought to help one another also by welcoming our priests, offering them a place to stay, preparing a home altar around which we can gather our friends. We ought to place our abilities at their service – even the most humble, like knowing how to cook, how to build a wall or repair a roof – for those who today are expelled from their rectories and find themselves out on the street. We must think of the young men who have generously responded to a priestly or religious vocation in the heart of the Tradition and who today see their Ordination or religious Profession placed in danger if they do not accept the doctrinal and moral deviations that are now imposed by the conciliar sect. We must make it clear to the few Bishops and Cardinals who remain faithful to the Magisterium that there can be no possibility of dialogue with those who have amply demonstrated that they are aligned with the enemy. And we must pray to the Divine Majesty, through the intercession of the Queen of Heaven and the Mother of the Priesthood, asking that she may deign to accept our sufferings and the sufferings of these good priests for the conversion of the Hierarchy that has been corrupted today from the top down.

To the many, too many, priests, religious, and clerics – among whom may we not forget are also many women religious, nuns and sisters – I address my affectionate remembrance, sharing in their sufferings, exhorting them all to offer themselves as victims in expiation for the sins of the ministers of the Church. Unite yourselves in the Holy Sacrifice of the Mass to the offering of the divine, pure, holy, and immaculate Victim: may your life be a sacrifice pleasing to God, in a true priestly spirit. And may you all repeat, before the end of your days, the words of the Canticle of Simeon: quia viderunt oculi mei salutare tuum (Lk 2:30).

I recalled above the cause of the present evils: rebellion against the Universal Kingship of Our Lord Jesus Christ. The consecration of each one of us, of families, communities, nations and the Holy Church to the Most Sacred Heart of Jesus and the Immaculate Heart of Mary is able to move the Most Holy Trinity to compassion and put an end to this terrible scourge, or at least shorten it and hasten the triumph of the King of kings over the enemy of the human race. This is my most sincere wish; this is the noble intention that must animate our every action; this is the foundation for the tremendous and inexorable end of Satan’s plans. Christus vincit, Christus regnat, Christus imperat!

+ Carlo Maria Viganò, Archbishop

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  Father Hewko may soon be livestreaming from Rumble
Posted by: Stone - 09-27-2021, 06:38 AM - Forum: The Catacombs: News - No Replies

Dear friends, 


As we recently shared, Fr. Hewko has been censored off of YouTube for his first Sermon on September 26, 2021 (see here). This censorship brought a 'punishment' of being unable to post additional sermons/videos for one week, likely till about or around October 3rd.


We are happy to share the news with you that Father Hewko and the good souls at SSPX-MC who host Father's YouTube channel, his BitChute channel, and his Rumble channel are working towards getting Father's Rumble channel to livestream in the near future.


Once this becomes finalized, we will happily share that info here on The Catacombs.


May God bless you all.

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  Father Hewko's Sermon Censored off YouTube
Posted by: Stone - 09-27-2021, 05:57 AM - Forum: The Catacombs: News - Replies (8)

Dear friends,

The audio-only version of Fr. Hewko's Sermon for the Feast of St. Isaac Jogues/Eighteenth Sunday after Pentecost [September 26, 2021 - the first Mass] has been censored off of YouTube [the livestream version is still up]. 

Thanks to the foresight of the good souls at SSPX-MC, they have hosted alternative video channels at both Rumble and BitChute, in addition to YouTube, for Father's sermons. 

Please subscribe to these alternative channels to continue to easily access Father's sermons.



✠ ✠ ✠



FYI: To download and save a BitChute video, here is a suggested link: https://www.videotosave.com/bitchute-video-downloader/

I haven't come across a good site to download a Rumble video yet. I download them 'manually':

"Hit F12 in your browser to bring up Developer Tools, click that icon in the top-right to "select" an element on the screen and click on the video. That will scroll you to the section of the web page where that video is loaded. If you look you can see a link to an .mp4 file - which is a video file. So, you if you right-click on that and choose "Open in New Tab" - it will open JUST the video in a new tab. From there, you can click the ... menu and download the video."

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  The Viganò Tapes #1-#18 - Text Version
Posted by: Stone - 09-26-2021, 10:24 AM - Forum: Archbishop Viganò - No Replies

The Viganò Tapes #1-#18 Text Version


Introduction:

Hello, I am Robert Moynihan. I am an American journalist. I have been covering the Vatican for 30 years; the pontificate of John Paul II, his contest with the Soviet Union, his battle over the culture, the election of Pope Benedict, his pontificate and then the election of Pope Francis and these last eight years. I have many different contacts and friends in the church and among them is Archbishop Carlo Maria Viganò. I came to know him many years ago. But in the past three years, this archbishop, an Italian archbishop who is now 80 years old, has become perhaps the single most controversial figure in the Roman Catholic Church. For that reason, I find it imperative to understand how this high-ranking church official could have become such a profound critic of not only of corruption in the church but also of doctrinal confusion, the entire pontificate of Pope Francis, and finally, in recent months, a criticism also of the secular developments, the virus, the vaccines, the global plan for a single global community. And he has reached beyond his traditional area of expertise to become one of the voices in the world today who is most compelling, most controversial and most interesting on understanding where we are right now in 2021 after the year and half of the virus and after many decades of modernity have changed not only the Catholic Church but also the Protestant churches also Judaism also Islam. So we have a wide ranging interview now with this very controversial, very interesting Italian archbishop, Carlo Maria Viganò.


Question Number 1: Archbishop Viganò, very nice to see you again and very pleased that you are willing to answer our questions. The great question has two parts, it’s the world and it’s the church. We are looking at a global pandemic and a global move towards a new world order and we’re also looking at the church in confusion, in division, in concern about how it reacts to this new world order whether it’s breaking with its tradition or holding fast to its tradition. And you’ve got comments to make and insights on both of these questions, the present pandemic and the present crisis in the Roman Catholic Church. So what do you think about the current pandemic and about the current confusion and crisis in the Catholic Church under the leadership of Pope Francis? Your Excellency, the pandemic and the crisis of the Church under the Pontificate of Francis are the cause of great apprehension for many of the faithful.

It now seems clear to me that we are facing a siege on both the social and religious fronts. The so-called emergency pandemic has been utilized as a false pretext to impose the vaccination and the green pass in many nations of the world, in a simultaneous and coordinated way. At the same time, on the other front, not only do the ecclesiastical authorities not condemn in the least the abuse of power by those who govern public affairs, but they support them in this wicked plan and go so far as to condemn those who do not accept being subjected to inoculation with an experimental gene serum with unknown side-effects that does not impart any immunity from the virus – to say nothing of the moral implications related to the presence of genetic material derived from aborted fetuses, which for a Catholic is itself a more-than-sufficient reason to refuse the vaccine.

We are at war: a war that is not openly declared, that is not fought with conventional weapons, but a war all the same, in which there are aggressors and aggressees, executioners and victims, kangaroo courts and prisoners; a war in which violence is used in ostensibly legal forms in order to violate the rights of citizens as well as believers. It is an epochal war that is a prelude to the end times and the great apostasy spoken of in Sacred Scripture.


Question Number 2: Archbishop, you have spoken in very stark terms about an undeclared war, and you have spoken about grave dangers, but you’ve emphasized that you see a type of coordination between the globalists, as we may call them, the architects of this new world order and the Catholic Church with Pope Francis. How can we explain what seems to be a new alliance?

The alliance is not between State and Church but between the deep state and the deep church, that is, the degenerate components present within each.
The State has as its end the bonum commune [common good], with respect to both the natural law as well as the divine and positive law. The Church has as her end the salus animarum [The salvation of souls is the supreme law], with respect to the unchanging teaching of Christ. It is obvious that rulers are not pursuing the common good when they expose a population to experimentation without scientific basis, even in the face of evidence of the vaccine’s ineffectiveness and the damage it causes to those who have received it. And it is equally obvious that the ecclesiastical Hierarchy, insofar as it lends itself to supporting this massacre planned on a global level, is an accomplice to a crime against humanity and even more to very grave sin against God. The Bergoglian Sanhedrin is clearly integral to the plan of the Great Reset: on the one hand because it is pursuing ends that have nothing to do with the purpose of the Catholic Church, and on the other because it hopes that its complicity can bring it some sort of political and economic advantage in view of the new order.

This criminal complicity is there for all to see, and is further proven by Bergoglio’s obsessive vaccination campaign, which by mean of moral blackmail wants to impose inoculation with an experimental genetic serum on everybody. In recent days, he has gone as far as to involve Cardinals and Bishops from both North and South America in this shameful propaganda, including Archbishop Gomez of Los Angeles, the President of the United States Conference of Catholic Bishops. They too bear responsibility for a grave crime against humanity. Such a scandalous subservience of Prelates to the infernal globalist agenda has been surpassed only by the recent heretical rants of Bergoglio himself.


Question Number 3: You are telling us that the Church has made a shameful alliance with people whose goals are not the same as traditional Christian goals. What price, in your view, is the Church paying for making this choice? Why is it making this choice? What is the price that the church of Francis finds itself paying for its endorsement of the mainstream narrative?

The enslavement of the Holy See and all of its peripheral entities to the pandemic narration is the pretium sanguinis of a scandalous betrayal, which sees the ecclesiastical hierarchy – with some exceptions – completely integral to the globalist plan of the elite, and not only on the health issue but also and above all on what concerns the Great Reset and the entire ideological structure on which it is based. In order to do this, the hierarchy has had to apostasize doctrine, deny Christ, and dishonor His Church.

The Malthusian ecologism, irenicist ecumenism (that is a prelude to the constitution of the universal religion), the “fourth revolution” theorized by Klaus Schwab and the families of international finance, find in Bergoglio not a neutral spectator – which would itself already be an unheard of thing – but actually a zealous cooperator, who abuses his own moral authority in order to support ad extra [outside the Church] the project of the dissolution of traditional society, while ad intra [within the Church] he pursues the project of the demolition of the Church in order to replace Her with a philanthropic organization of Masonic inspiration. And it is scandalous, as well as a source of great sorrow, to see that in the face of this ruthless and cruel massacre the majority of Bishops are silent, or rather they align themselves obediently out of fear, self-interest or ideological blindness.

On the other hand, today’s Hierarchy comes from the conciliar school and has been formed and chosen in view of this evolution. In addition to the Episcopate, all of the Religious Orders, Universities, and Catholic institutions have been occupied since the Council by fifth columns that have formed generations of clergy, politicians, intellectuals, entrepreneurs, bankers, professors, and journalists, indoctrinating them into progressive ideology. And just as the Left has done in the political and cultural sphere, so within the Church the Innovators have ostracized any voice of dissent, driven out those who are not aligned, and expelled those who resist.

The persecution we are witnessing today is no different from that of decades past, but now it has been extended to the masses, while previously it focused on individuals and the ruling class. This applies to both the civil and ecclesiastical world – confirming the pactum sceleris [criminal conspiracy] between the deep state and the deep church. It seems to me that in this conspiracy the role of the Jesuits has been decisive, and it is no coincidence that for the first time in history a religious of the Society of Jesus is seated on the Throne of Peter, in violation of the Rule established by Saint Ignatius of Loyola.


Question Number 4: In your opinion how does the recent papal decree, Traditionis Custodes, the Guardians of Tradition, fit into what is happening on the global level? In other words, Pope Francis on the 16th of July issued a startling, unexpected decree cancelling the thousand-year-old, old liturgy of the Church saying, we must now have only one liturgy, the one that was written and introduced in the 1960s. Many Catholics were heartbroken because they have a deep connection with the old liturgy. You believe that there’s a connection between this decision of Pope Francis and the preparation of the church to ally itself to this new global order in the Great Reset. Can you explain how the prayers in the Church are related to the Great Reset?

The decision to abolish the traditional Liturgy – which was restored to the Church by Benedict XVI in 2007 – is not an isolated incident and must be contextualized in a broader perspective. Bergoglio acts on two fronts: an ideological one, with which he wants to prevent any expression of dissent with respect to the failure of the new conciliar path; and also a spiritual one, aimed at preventing the propagation of the objective good of the Holy Sacrifice of the Mass in order to favor those who see in that Mass a terrible obstacle to the establishment of the New Order – Novus Ordo Sæculorum – that is, the reign of the Antichrist.

It is not possible to believe that Bergoglio does not clearly understand the consequences deriving from his decision, or that he does not realize that depriving the Church of the apostolic Mass is an assist to the enemies of Christ and to the demon himself. It is as if a commander of a division in the height of battle would order his soldiers to fight against tanks using slingshots, laying down the most effective weapons that would enable victory over the adversary.

I am convinced that the faithful, numerous priests and some Bishops are beginning to understand that the question of the traditional Mass is not merely a simple difference of opinion on liturgical matters, and for this reason they wonder how it can be possible that Bergoglio shows so much fury against a sacrosanct rite that is over one thousand years old, unless he sees in it a threat to the realization of the globalist plan that he supports. By the grace of God, the fate of the Church is not in the hand of the Argentine, over whose remains the Vatican vultures are already hovering.


Question Number 5: Archbishop Viganò, you are telling us that the decision to change the liturgy and to abolish the old liturgy does have something to do with this general crisis and the New world order. What should be the reaction of people in the Church to what is happening as the Church seems increasingly to be accommodating itself to a plan organized by people outside the Church?

We find ourselves trapped in an impasse, a dead end, from which we cannot escape as long as we do not recognize it for what it is. If we think that the present crisis can be solved by addressing ourselves to the civil or religious authority, as if we were in conditions of relative normality, we continue to not understand that the responsibility for this crisis lays precisely in a betrayal carried out by those hold authority. We cannot ask for justice for a wrong we have suffered if the judge who ought to condemn those who infringe on our rights is their accomplice. We cannot turn to politicians, expecting them to revoke the violation of our fundamental freedoms, if they are the very ones voting for these violations in Parliaments because they obey those who pay them or blackmail them. And we cannot ask the Bishops – and even less the Holy See – to protect the rights of the faithful, when Bishops and the Vatican consider our request as a threat to the power they hold and to the bankrupt ideology they defend.


Question Number 6: You have spoken of feeling that we are at an impasse, a dead end, both in the Church and in the world. You’ve described a type of alliance between the deep Church and the deep State which you feel is not in keeping with traditional Christian teaching or with traditional desire for freedom of the free peoples of the democratic West. But if you are preaching this dead end or impasse, what are you suggesting to people? Are you suggesting some type of disobedience or some type of rebellion?

Catholics are naturally oriented towards order, to respect for authority and the hierarchy, because this order and authority emanate from the wisdom of God and are necessary for the government of both public affairs as well as the Church.

But precisely because the authority of men comes from God, Catholics – like all citizens in general – cannot accept the usurpation of authority by those who set goals opposed to the very reasons for which that authority is constituted. The Lord has placed at the head of the Church the Successor of the Prince of the Apostles, designating him as His Vicar, so that he may pasture the sheep that He has entrusted to him, not so that he may scatter them, otherwise he would have chosen Judas and not Saint Peter. Similarly, the authority of temporal rulers finds its legitimization in good government, not in making citizens into slaves and forcing them to do evil, preventing them from pursuing the proximate end of an honest life and the final end of eternal salvation. If authority fails in its duties, and even betrays and subverts them, it is no longer entitled to demand the obedience of its subjects.

Obedience, which is a virtue linked to Justice, does not consist in an acritical submission to power, because in doing so it degenerates into servility and complicity with those who do evil. No one can impose obedience to intrinsically evil orders, or recognize authority in those who abuse it to indulge evil. Thus those who resist an illegitimate order apparently disobey the one who gives it, but they obey God, whose power is however exercised by the vicarious authority against its purpose, that is, against God himself.


Question Number 7: Your Excellency, you have spoken of the distinction between legitimate authority and illegitimate authority, between legitimate commands that we should obey and illegitimate commands that we should not obey and resist. But how can we distinguish between them? Isn’t it true that St. Paul in his letter to the Romans spoke very clearly about the necessity for Christians to obey the constituted authorities. What do you say?

Saint Paul was a Roman citizen, and as such he had before him the example of a power regulated by laws that later formed the basis for the law of Western nations and which were also adopted by the Church. The authority that governs us today, instead, has cancelled millennia of Greco-Roman and Christian civilization, bringing us back to the barbarism of the Assyrians, to the absence of laws and absolute principles to which even authority itself is bound to conform. Those who hold power present themselves as representatives of the people, but in fact they act against the people, without any constraint, without limits either from above – since they have cancelled the divine origin of the power of those who govern – nor from below, since they do not allow citizens to elect their own representatives unless they are certain they can manipulate the vote to their own advantage.
I would like to underline this barbarization of the law, which in my opinion is the cause of the crisis of authority, of its perversion and its brazen arrogance. These tyrants, barricaded in their palaces guarded by armed guards, behave like Sennacherib, deifying authority in themselves, in a delirium of omnipotence guaranteed to them by the availability of financial, political and media means.

And what leaves us disconcerting is that the masses allow themselves to be tyrannized, precisely in an era that has made Revolution one of the key themes of modernity, to the point of introducing its principles right into the sacred precincts with Vatican II. To a genuinely Catholic perspective, however, chaos manifests itself both in rebellion against good authority and in servile obedience to evil authority, in a subversion that we have today right before our eyes that leaves us incredulous in its anachronistic arrogance.


Question Number 8: So, what you are really saying is that there could be two types of chaos. One is a type of servile submission to illegitimate commands and the other would be a type of renegade disobedience to legitimate commands. How does one distinguish between these two things? And when we distinguish between the two, what can we do to resist the abuses?

In the civil sphere, there is a need to reject any cooperation with the current pandemic narrative and with the climate emergency that may soon replace it. Disregarding regulations that are illegitimate or that expose citizens to concrete risks to their health is morally lawful and in certain circumstances is even a duty. In no way can one jeopardize one’s life and health and that of one’s children, not even in the face of the threat of retaliation; for in that case our participation would make us guilty before God and deserving of His punishments. In no way can we accept the administration of experimental gene serums, in the course of whose production children have been killed in the third month of pregnancy: their blood would fall on those who produce them, as well as on those who impose them, and those who receive them. In no case should it be tolerated that a pseudo-pandemic, whose victims are fewer in number than the victims of the supposed vaccines, become an alibi for imposing controls and limitations on natural freedoms and civil rights. And if the media, enslaved to power and accomplices of this conspiracy, censor every dissenting voice, this should persuade us that the dystopian society described by Orwell is now being realized following a precise script, under a single direction. I denounced it in my Appeal last year, and no one who rereads it today can accuse me of having sounded unjustified alarms.

Let’s not forget that since 2010 the Rockefeller Foundation has predicted four scenarios for these years, one of which was the pandemic “lockstep.” Roadmaps have been studied for all of these scenarios, and it is disturbing to see how the one relating to the pandemic has essentially turned out as expected (see Scenarios for the Future of Technology and International Development, here). The thousands of fires started around the world in recent days are providing the mainstream media with the pretext to shout about the climate emergency, in the name of which they are already warning us that we will have to prepare for new lockdowns and new forms of limitation of our freedoms and our rights. But then there will be the global cyber-attack or the economic crisis, which have already been studied and planned out, and whose first signs we can observe. All of these strategies have the attack on the individual as their objective – isolated and attacked in his emotionality, in his daily rhythms, in his work – and also attack the masses in an undifferentiated and anonymous way.

Those who dissent, that is, those who do not accept being turned into guinea pigs and seeing the world population decimated by transforming it into a mass of chronically ill, must understand that disobedience is just as necessary as it was at the time of other dictatorships of the last century, and even more so. It is disconcerting that, after having built the rhetoric of the post-World-War-II era on anti-Nazism, no one seems to recognize that the same discrimination that made concentration camps possible is now arising again in a more ruthless form. One wonders whether the totalitarian regimes of the twentieth century did not constitute a preparatory experiment for what is happening today, starting with the state of Israel.
And what leaves us disconcerting is that the masses allow themselves to be tyrannized, precisely in an era that has made Revolution one of the key themes of modernity, to the point of introducing its principles right into the sacred precincts with Vatican II. To a genuinely Catholic perspective, however, chaos manifests itself both in rebellion against good authority and in servile obedience to evil authority, in a subversion that we have today right before our eyes that leaves us incredulous in its anachronistic arrogance.


Question Number 9: Your Excellency, once again, you are speaking in very dramatic terms about people being used as guinea pigs about humans becoming chronically ill due to the health measures being taken and you are asking for us to resist what you call a type of new totalitarianism. But how could we really come to a united conclusion about the threat we face with so much inability to understand the true facts and to know really what our position truly is? What do you suggest?

I believe that it is important to open people’s eyes, showing them the deception we are facing. It is a deception based on false premises, artfully created and imposed in a dogmatic way, to legitimize false solutions that have already been planned and implemented.

The pandemic was intended to impose a social control that under normal conditions would have been rejected with disdain by the masses, but which, thanks to media terrorism and the complicity of doctors, politicians, magistrates and law enforcement agencies, could be introduced in many nations and even in the ecclesiastical institutions themselves: in Santa Marta [the residence where Bergoglio lives] one cannot eat at the cafeteria without a green pass, and in many Catholic schools and universities the vaccine is required of all staff and students. Soon they will ask us for the vaccine passport in order to travel, to enter public offices, to vote and to go to church.

I want to be very clear on this point: without understanding the dimension of the problem, without recognizing its authors and discerning its aims, we will never be able to get out of it. Because the Lord, in order to come to our aid, wants us to recognize the evil that oppresses us and understand what causes it, in order to then be able to ask Him for forgiveness and do penance. And the cause of this hell on earth is having abandoned God, having denied Him in His temporal and spiritual Lordship, having usurped the crown to give it to the Enemy. When we understand that the present society, in its delirium of being able to trample on the Cross of Christ, has made itself a slave of Satan, only then will we be able to invoke God’s mercy and implore His intervention.


Question Number 10: Archbishop, you are sketching for us a dramatic confrontation between good and evil. You are speaking of God and the devil. I was wondering if you might go into a little more detail, instead of these sort of overarching antagonists on a colossal scale. What can you see in our history, actual facts in recent years, and even recent centuries, which led us to this war over the fate of humanity, the identity of man, the goal of human life, and leads us to this stark contrast which you see us facing today?

The answer is far too simple. First of all, as Christians, we know that this epochal war is waged by Satan, the enemy of mankind. Behind the workers of iniquity there is always and only him, a murderer from the beginning. It matters little whether the cooperators of this plan are pharmaceutical companies or high finance, philanthropic organizations or Masonic sects, political factions or corrupt media: all of them, aware of it or not, collaborate in the work of the Devil.

Sin, disease, and death are the unmistakable mark of his work. Sin, disease, and death – not as an evil to be healed, but as a wicked response, as the only alleged remedy to bring life and the material and spiritual health of men. Indeed, as a normality for those who no longer live in the economy of Redemption, but in the slavery of Satan who wants to make the effects of original sin irreversible and the Sacrifice of Christ ineffective. To the point that the healthy have come to be considered as potential sick people, as plague-spreaders, as propagators of death; and vice versa, the vaccinated – who are contagious – as the only people presumed to be healthy. To the point that the clergy themselves dare to put the health of the body before the duty of administering the Sacraments and celebrating Mass: the abject cowardice of many priests and Bishops, during the recent lockdowns, has brought to light a desolate picture of timidity, indeed of betrayal, and of a lack of faith among the members of the clergy which shows, if ever it were needed, the proportions of the damage caused by the conciliar revolution.

Because this is the absurdity of what we have seen happening for a year and a half: the response to a seasonal flu has consisted in the prohibition of effective treatments and the imposition of experimental therapies with new gene technologies which, while not curing the consequences of the virus, cause genetic modifications and side effects, heart attacks and myocarditis, deaths of people otherwise healthy or who could recover with the treatments available. And to this is added, like an infernal ritual, the use of a gene serum made with aborted fetuses, as if to renew the human sacrifices of the pagans with a new twist of health, propitiating the coming New Order with the lives of innocents. And while Christian Baptism cleanses the soul of sin and makes us sons of God in its sacramental character, the satanic baptism marks those who receive it with the mark of the Beast.

How Catholics are able to undergo the vaccine as a sort of satanic baptism without any scruple of conscience remains a question to which an answer must be given. Certainly, decades of systematic cancellation of Faith and Morals in the faithful, in the name of a dialogue with the world and with modernity, have allowed souls to lose all supernatural reference, allowing themselves to be dulled by a formless sentimentality that has nothing Catholic about it. The castration of souls took place at the moment in which the Christian certamen [combat] against the world, the flesh and the devil was perverted into an indecorous retreat, indeed into a cowardly desertion. Once soldiers of Christ, many now found themselves to be effeminate courtiers of the adversary.


Question Number 11: Your Excellency, once again you have shocked us with your polarizing language and your dark tones with reference to the terrific dangers that you see facing us today, referring to castration, referring to poisoning by medical means. Let’s shift the conversation just a bit to look more closely on your area of true expertise, which is the life of the Church. You were a leading Vatican official. You were close to Pope Paul VI, to Pope John Paul II, to Pope Benedict and also to Pope Francis. What do you think has happened to the Church that has place the Church today in such a weak position, vis-à-vis its tradition and vis-à-vis the secular world in general?

The smoke of Satan entered the Church more than sixty years ago with the Council, and I would say even earlier: the revolution of Vatican II was possible because it was prepared and organized in the smallest details, for decades, by traitors who had infiltrated into the Roman Curia, dioceses, universities, seminaries, religious orders. A work of infiltration that has found the highest levels of the Church inert and unprepared, intoxicated by the winds of novelty, inadequate in the face of the challenges of modern society, suffering from a sense of inferiority that has led them to believe that they are behind the times and out of fashion. And this, we must recognize, finds its main cause in the lack of a supernatural vision, in having neglected the life of Grace for the benefit of a dissipated activism, of an apostolate which is sterile precisely because it is not nourished by prayer and not nourished by Charity, which is the love of God.

The same thing happens today, in the face of a pseudo-canonical overpowering with which illegitimate limitations are imposed on a rite which, even if only considering its antiquity, is in itself exempt from any possibility of abolition.

The problem of the conciliar church – which as I have said several times is superimposed over the Church of Christ as the moon covers the sun during an eclipse – is that it has wanted to come to terms with the world, when the Gospel teaches us that our destiny is to be hated and persecuted by the world: “If the world hates you, know that it hated Me before you” (Jn 15:18). “If they persecuted Me, they will persecute you too” (Jn 15:20). “A disciple is not superior to the teacher, nor a servant superior to his Lord” (Mt 10:24). The conciliar Hierarchy has succumbed to the temptation to choose the easy way of dialogue, rather than courageously walking the way of the Cross, and this has led it to renounce the proclamation of the Gospel, adulterating it, adapting it to the spirit of the world. Let us not forget that Satan is called the “prince of this world” by Our Lord (Jn 12:31 and 16:11).

And yet, faced with the colossal failure of this alleged “conciliar spring,” one insists with tetragonal obstinacy on a path that has proven to be suicidal. If Vatican II had at least increased the number of the faithful, one could criticize its method but at least recognize its numerical, if not qualitative, benefit. Instead, the so-called “opening” of the Council has not converted a single separated brother, causing the abandonment of an exorbitant number of faithful. Those who remain in the Church today have a knowledge of the Faith that is almost always full of gaps, incomplete and erroneous; their spiritual life is poor if not completely absent; and the state of Grace is annihilated and neglected.
Where is – I ask myself – this resounding success of Vatican II, on the basis of which we should continue on the path it has taken, after having abandoned the royal road that the Roman Pontiffs followed until Pius XII? Even a human evaluation would be enough to understand the failure of the conciliar ideology and the need to repair the mistake made.

And we must ask ourselves – perhaps mercilessly, but still honestly and realistically – if the alleged renewal was nothing more than a pretext, behind which was hidden the lucid and malicious intention to destroy the Church of Christ and replace it with a counterfeit: an intention certainly not understood or shared by the majority of Bishops, but which emerges clearly and evidently in the action of a few organized and efficient traitors. It is no coincidence that they speak of the old religion and the old mass, in contrast to the new conciliar religion and the new reformed mass. That furrow, which they have deliberately dug using the Council as a plowshare, today shows itself to be real, as a discrimen that separates what is Catholic from what is no longer Catholic, who is Catholic from who no longer wants to be.


Question Number 12. In what way, Your Excellency, does the conciliar church differ from the Catholic Church prior to the council? you’ve described now for us a process lasting for 60 years, as you say, in which the Church has faced a type of corruption. You’ve denounced the corruption on the moral plane, the abuse of children. What you are now denouncing is corruption on the doctrinal plane. You’re saying there’s been a type of departure from the traditional Christian teaching in the past 60 years.

The Catholic Church held a council, an ecumenical council, in the 1960s, 1962-1965, four years. After the council, the Church said we have now made major steps toward modernizing the Church, making the Church more attractive to modern man. But you believe that this is somehow the fundamental mistake of this period in history. Please tell our audience what do you think happened at the council and why do you think it was such a mistake to the Church to take that path and why is it that it has not been denounced by others but only by you?

I think the problem of the conciliar church lies in having made the revolutionary demands its own, denying the Kingship of Christ and transferring – at least in words – sovereignty to the people, to those whom the clerical elite has convinced that they can choose which truths to reject and which new dogmas to invent. And I point out that, exactly as happened in public affairs, so also in the ecclesial sphere power has been usurped by new entities with purposes opposed to those for whom authority is established; and always considering the people as a mass to manipulate and subdue. The modalities with which the liturgical reform has been imposed are not unlike those with which the green pass is imposed on us today: always for our good, always because there are those who decide for us, always telling us lies to hide their true intentions.

If their true purpose was the good of souls, they would have had to repent from the beginning, looking with horror at the disaster that has taken place. But if the purpose is truly disaster, one understands the hatred and aversion to everything that seeks to limit it and repair the damage. Seen in this light, perseverare diabolicum [to persist is diabolical]. And this is true both for obstinacy about the Council as well as for obstinacy about the pandemic farce.


Question Number 13: Your Excellency, many, many people believe that the Enlightenment led to a great opening of the human mind. They feel that it was a wonderful advance in human history. It is only a few who have critiques of that period and they base it on a religious basis, like yourself. But can you lead us through your understanding of what happened in the Enlightenment that causes you to consider it virtually an Endarkenment? What forces were playing a role? You have spoken to me on other occasions of the group called Freemasonry and of their interest in bringing some of these changes about.

Freemasonry is the mystical body of Satan, because Satan is the entity that it adores at its highest levels of initiation. The “illumination” which it promotes to its members consists in subjecting them to the cultic worship of a Great Architect, which shows his infernal features only when one is no longer able to turn back. The Enlightenment, like other philosophical movements, was the cultural and ideological instrument with which Freemasonry corrupted the European elites and mobilized the masses to rebellion against the authority of Sovereigns and also the authority of the Roman Pontiffs. The numerous encyclicals condemning the infamous sect demonstrate the wisdom of the Church and the lucidity of the judgment of the Popes, just as they reveal the infiltrations and complicities of the conciliar Hierarchy.


Question Number 14: But some say the Enlightenment also was influenced by certain Eastern philosophies that started to reach the West. May you comment on this?

The neo-pagan philosophies and currents of Eastern spiritualism have insinuated into our society a positive evaluation of concepts that originated in a Gnostic and Masonic matrix. This is not a coincidence: many of these movements are nothing other than the religious declination of the philosophical principles of the Enlightenment, of relativism, of subjectivism, of liberalism and all the modern errors. Thus the illumination of Buddha – consisting of a sort of awareness of one’s own divinization or of one’s annihilation into a pantheistic whole – finds its correspondent in the blasphemous Universal Declaration of the Rights of Man and of the Citizen, who becomes the center of the world after having ousted Jesus Christ.

True religion defends the individuality of each person in his intimate relationship with his Creator, Lord, and Redeemer and in his relationships with his fellow men. By contrast, in the new anthropocentric conception, the individual is annulled into an indistinct mass in which the State is lord and master of its citizens, and this has laid the foundations for Socialism, Communism, Nazism, and today’s transhumanist globalism. It will not escape notice that, accordingly, the anthropocentric and communitarian approach is the distinctive mark of the Novus Ordo, in stark contrast to the theocentric vision of the Traditional Mass.

I would like to recall that Buddhism, in particular the Buddhism of Soka Gakkai International, is a sort of Eastern version of conciliar ecumenical thought, and it is not surprising that its president, Daisaku Ikeda, collaborated with Aurelio Peccei and the Club di Roma precisely in giving the movement a religious imprint that predisposed its adherents to Masonic and globalist principles, steeped in ecological pantheism and pacifism, which today the Bergoglian church has adopted as its own (here). All of the principles professed by Soka Gakkai coincide with the principles of globalism and the New World Order, borrowing heavily from the same lexicon (here). It is also interesting to note that Soka Gakkai represents a “heresy” of traditional Buddhism, in the exact same way that the conciliar religion is heretical with respect to Roman Catholicism or Zionism is with respect to Orthodox Judaism. When the project of the Universal Religion becomes a reality, the faithful of the religions that do not accept the Masonic and globalist vision will be excluded. But already now we see a true skimming off the top, so to speak, between progressives and fundamentalists.


Question Number 15: Archbishop, what we want to understand is the extent of your condemnation of what we have been taught about the Enlightenment. How can you see it so differently from what our academics and what our entire society has taught us about the glory and the goodness of the French Revolution, liberty, equality, fraternity? Can you make a deep dive into this subject and give us something to enable us to better understand your position?

Like everything that does not come from God, so also Enlightenment thought is mendacious and false, since it promises an unattainable paradise on earth, a human utopia based on an immanentism that contradicts the objective reality of a personal and transcendent God. The principles of the Enlightenment are chimeras: grotesque counterfeits. Masonic liberty is license; Masonic fraternity is a pact between conspirators against God; Masonic equality is a miserable flattening of individuality and a disavowal of the social and religious order. And it is also significant that the same people who propagandize equality also consider membership in the Masonic lodge as a condition of privilege that places them in a position of moral superiority with respect to the uninitiated masses.


Question Number 16: The Revolution in France, the French Revolution, brought about a monumental change in the social and political structure of Europe. It ended the monarchies. It brought in the democracies. We’ve now inherited that revolution for the past 200 years. It appears that now we are on the cusp of a final great revolution which will take us from the idea of democracies or separate states to the idea of a single, unified, global state. Can you comment on this present prospect?

The modern State was born from the political, social, and religious conspiracy of the Masonic sects that wanted to cancel the Kingship of Our Lord, first from civil society by means of the French Revolution, and then from the Church by means of Vatican II. The very concept of democracy and popular sovereignty, in addition to being a deception for the people, originated in an anti-Catholic and antichristic context, in clear antithesis to the power of Sovereigns as a vicarious expression of the power of God over public affairs.

In the Christian order, the Sovereign stands in the place of Christ in temporal matters, and the authority of the Sovereign moves within the limits of the natural law, the divine law, and the positive law that the Sovereign must stipulate. The concept of the bonum commune is tied indissolubly to the natural law and to revealed Truth, and as such it applies in all times and places; while in the modern state the masses decide what is good on the basis of an at-least-apparent numerical majority or, as happens today, in the paradox of a more organized minority that imposes itself ideologically thanks to the complicity of the media and economic potentates.

The infernal plan to cancel Christianity could not leave out the destruction of the Catholic monarchies, as has taken place in the last two-and-a-half centuries. And in the absence of immutable principles that regulate the life of citizens according to Catholic morality, Freemasonry has been able to corrupt entire generations, indoctrinating them in a false concept of freedom, in whose name it has made man rebellious against the order willed by God – hierarchy is a sacred order – and indocile to the Redemption accomplished by Our Lord. Freedom of religion, along with the disastrous freedom of the press and of opinion, also served to insinuate the idea that man is morally free to embrace whatever creed or ideology he chooses, without this choice having any consequence for the eternal destiny of his immortal soul and the destiny of the entire society.

Obviously, these are concepts that after centuries of brainwashing are difficult to understand for the mentality of our contemporaries, above all after Vatican II endorsed them, denying the condemnations that these ideas had merited from the Church.

In this sense, we can believe that the New World Order will organize itself into a synarchy, a single government, in which power will be initially delegated to a small circle and then transform itself into a tyranny that will be headed by the Antichrist. Let us not forget that Satan knows all too well how effective the monarchical system is in the exercise of governance: what he does not accept is that the one who governs should be Jesus Christ by means of his representative, because in this too Satan wishes to usurp the place of the Son of God.


Question Number 17: Your Excellency, you have sketched for us a kind of stark picture of a great challenge to our humanity, to our traditions, to our understanding of our freedom, and the possible loss of that freedom. Do you have anything of hope to leave us with in the vision you have for our possible future as we face these terrific challenges?

I would like to strengthen the hearts of all those who listen to me, using the words which I have used many times before. It is enough to repeat the words of Our Lord – portæ inferi non prævalebunt – in order to find serenity. These are words that we know well, and based on them we know that the final victory belongs to God. Yet at the same time that we consider eschatological truths, it is also understandable that we are concerned about our more immediate destiny, that is, what will happen to us in the coming months and years.We are concerned for our loved ones, our children, our elders. We are worried about what will happen to us a few weeks from now, because every single day those who govern are imposing new norms, limitations, and obligations. And if many factors make us think that we are nearing the end times, this does not lessen our suffering over the present and the immediate future.

My first thought goes to Our Lord’s words: “Do not be afraid of those who kill the body, but cannot kill the soul; fear rather he who has power to make both soul and body perish in Gehenna” (Mt 10:28). The life of Grace, friendship with God, and frequent reception of the Sacraments are for us an invincible medicine against the spiritual plague that strikes humanity. Let us not be frightened by the impending threats: when the devil roars, it means that the Lord is not allowing him to bite. We have at our side the Most Blessed Virgin, she who is our Mother and Our Queen. We entrust ourselves and our loved ones to Her protection, certain that She will know how to strike that ravenous lion as he deserves. “Resist him, steadfast in faith, knowing that your brethren spread throughout the world are undergoing the same sufferings (1 Pt 5:9).


Question Number 18: Thank you, Archbishop, for those hopeful words. Now I will ask my final question. You’ve left aside one little aspect. Apart from the pandemic, the vaccines, the health passport, many of the Catholic faithful are concerned about the fate of those communities that are tied to the old mass. What can you say about the fate of these communities and the old way of praying in the Catholic Church which so many are concerned about?

Also in this case, the roaring lion who threatens retaliation and excommunication now has no teeth. The faithful and the priests have understood very well that his threats, his iconoclastic fury, and his now-blatant hatred against the Catholic Mass have revealed him for who he truly is. What can he possibly do to a priest who continues to celebrate the Holy Sacrifice? Suspend him a divinis or even excommunicate him? Throw him out of the parish? Reduce him to the lay state? This will not stop good priests from continuing their apostolate in clandestinity, with humility and constancy. It is not the first time and perhaps it is not the last. And those who have understood what is at stake – eternal salvation – will not allow themselves to be intimidated by the unseemly shouting of Santa Marta.

I also urge the faithful to welcome and help these priests with gratitude, encouraging them not to yield in the face of persecution. I invite the faithful to build domestic altars, around which to gather their brethren in the Faith to feed on the Bread of Angels. The immeasurable graces of the Holy Mass will pour out copiously on our smaller communities, on the Church and on the world. Let us pray that the good clergy may remain faithful to their vocation, so that the lukewarm may find in the divine Nourishment the courage to preach the Word opportune importune [in season and out of season], so that those who have forgotten the value of their Priestly Anointing may convert and amend their ways.

In persecution graces always multiply, spiritual blindness opens up to the contemplation of the True and the Good, and hardness of heart melts into docility to the voice of God.

+ Carlo Maria Viganò, Archbishop
15 August 2021
In Assumptione Beatae Mariae Virginis

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  Archdiocese of Toronto announces strict vaccine mandate for clergy, employees, and volunteers
Posted by: Stone - 09-26-2021, 09:52 AM - Forum: Pandemic 2020 [Spiritual] - No Replies

Archdiocese of Toronto announces strict vaccine mandate for clergy, employees, and volunteers
Cardinal Thomas Collins announced that those who fail to comply with the directive could face disciplinary action that includes termination.

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Cardinal Thomas Collins

Fri Sep 24, 2021 

TORONTO (LifeSiteNews) — Cardinal Thomas Collins and the Archdiocese of Toronto issued two memos to all employees and clergy on Friday informing them of a new mandate that will require everyone to be fully vaccinated or be subject to weekly testing. 

“Beginning on October 8, 2021, we will require that all clergy (bishops, priests, deacons) be fully vaccinated against COVID-19 or provide regular proof of a recent negative COVID-19 test result in order to perform their duties,” the memo reads.

“If an employee does not comply with this policy, or is found to have submitted fraudulent proof of vaccination, a fraudulent test result, a fraudulent summary, or fraudulent documentation in support of an accommodation request, they may be subject to discipline (which includes being placed on an unpaid leave of absence), up to and including termination of employment for just cause,” it continues.

The recent mandate also subjects volunteers and all lay employees to the same vaccination or testing requirements, including but not limited to parish staff, lectors, choir members, and ushers.

If a person opts for testing, the memo states that they will be forced to pay for the weekly testing out of pocket at a fee of “about $40/test.”

The memo claims that the archdiocese “will accommodate individuals who are unable to comply with this policy on the basis of a protected human rights ground to the extent required under human rights legislation.”

However, last month the Archdiocese of Toronto released another memo telling clergy they are not to sign any letters of religious exemption regarding the COVID-19 vaccines, despite its connection to abortion.

The injections, which all have connections to fetal cell lines that were sourced from aborted children, are a cause of moral apprehension for many faithful Catholics and high-ranking clergy alike.

Bishop Athanasius Schneider of Kazakhstan has gone as far as providing affidavits for any Catholics who want to oppose mandatory vaccinations on religious grounds.

Another high-ranking clergyman, Cardinal Raymond Burke, also told the faithful, “It must be clear that it is never morally justified to develop a vaccine through the use of the cell lines of aborted fetuses.”

Further, the National Catholic Bioethics Center (NCBC) has laid out four points, referencing authentic Church teaching, that outline how and why Catholics can reject mandatory vaccinations in good conscience:
  • Vaccination is not morally obligatory in principle and so must be voluntary.
  • There is a general moral duty to refuse the use of medical products, including certain vaccines, that are produced using human cells lines derived from direct abortions. It is permissible to use such vaccines only under certain case-specific conditions, based on a judgment of conscience.
  • A person’s informed judgments about the proportionality of medical interventions are to be respected unless they contradict authoritative Catholic moral teachings.
  • A person is morally required to obey his or her sure conscience, even if it errs.
On the legal front, constitutional lawyer Rocco Galati has repeatedly stated that mandatory vaccinations and mandatory testing are violations of Canadian law, per the Bill of Rights, the Canadian Charter of Rights and Freedoms, the Privacy Act, as well as the Criminal Code of Canada

Specifically, under the Genetic Non-Discrimination Act of the Criminal Code of Canada:
  • 3 (1) It is prohibited for any person to require an individual to undergo a genetic test as a condition of
  • (a) providing goods or services to that individual;
  • (b) entering into or continuing a contract or agreement with that individual; or
  • © offering or continuing specific terms or conditions in a contract or agreement with that individual.

Refusal to undergo genetic test
  • (2) It is prohibited for any person to refuse to engage in an activity described in any of paragraphs (1)(a) to © in respect of an individual on the grounds that the individual has refused to undergo a genetic test.

Disclosure of results
  • 4 (1) It is prohibited for any person to require an individual to disclose the results of a genetic test as a condition of engaging in an activity described in any of paragraphs 3(1)(a) to ©.
Refusal to disclose results
  • (2) It is prohibited for any person to refuse to engage in an activity described in any of paragraphs 3(1)(a) to © in respect of an individual on the grounds that the individual has refused to disclose the results of a genetic test.
5 It is prohibited for any person who is engaged in an activity described in any of paragraphs 3(1)(a) to © in respect of an individual to collect, use or disclose the results of a genetic test of the individual without the individual’s written consent.

In an attached letter to the memo, written by Collins, he tells the people under his purview, “We must get beyond this pandemic, which has directly and indirectly caused such misery for so many, and has impeded our life as a Christian community. The single best way to do that is for people to get vaccinated.”

A long-standing employee of the archdiocese, who wishes to remain anonymous at this time, offered a comment to LifeSite about the coercive directive announced today.

“[I’m] not at all surprised. I could see this coming. They [the Archdiocese] are beholden to the government,” she said.

“Where will this end? The fear is, eventually, churches will only be open to the vaccinated,” she added.

The employee also told LifeSite that she has received multiple calls from faithful Catholics over the past month expressing a feeling of betrayal from the Archdiocese, per their policy to deny the faithful religious exemptions.

“The only thing that is keeping me going is the love of the Eucharist, and knowing God wins,” the employee concluded.

LifeSite has reached out to the Archdiocese of Toronto for a comment but has yet to receive a reply.

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  September 26th – St Cyprian, Martyr and St Justina, Virgin & Martyr
Posted by: Stone - 09-26-2021, 09:20 AM - Forum: September - No Replies

September 26 – St Cyprian, Martyr and St Justina, Virgin & Martyr
Taken from The Liturgical Year by Dom Prosper Guéranger  (1841-1875)

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“Whosoever ye be that are seduced by the mysteries of the demons, none of you can equal the zeal I once had for these false gods, nor my researches into their secrets, nor the vain power they had communicated to me, to me Cyprian, who from my infancy was given up to the service of the dragon in the citadel of Minerva. Learn from me the deceitfulness of their illusions. A virgin has proved to me that their power is but smoke. The king of the demons was arrested at the door of a mere child, and could not cross the threshold. He who promises so much is a liar. A woman makes sport of the boaster who vaunted he could shake heaven and earth. The roaring lion becomes a startled gnat before the Christian virgin Justina.”

Quote:Cyprian, who was first a magician and afterwards a martyr, attempted, by charms and spells, to make Justina, a Christian virgin, consent to the passion of a certain young man. He consulted the devil as to the best way to succeed, and was told in reply that no art would be of any service to him against the true disciples of Christ. This answer made so great an impression on Cyprian, that, grieving bitterly over his former manner of life, he abandoned his magical arts, and was completely converted to the faith of Christ our Lord. Accused of being a Christian, he was seized together with the virgin Justina, and they were both severely scourged. They were then thrown into prison to see if they would change their mind; but on being taken out, as they remained firm in the Christian religion, they were cast into a cauldron of boiling pitch, fat, and wax. Finally they were beheaded at Nicomedia. Their bodies were left six days unburied; after which some sailors carried them secretly by night to their ship, and conveyed them to Rome. They were first buried on the estate of a noble lady named Rufina, but afterwards were translated into the City and laid in Constantine’s basilica, near the baptistery.

He who sought to ruin thee is now, O virgin, thy trophy of victory; and for thee, O Cyprian, the path of crime turned aside in to the way of salvation. May you together triumph over Satan in this age, when spirit-dealing is seducing so many faltering, faithless souls. Teach Christians, after your example, to arm themselves against this and every other danger with the sign of the Cross; then will the enemy be forced to say again: “I saw a terrible sign and I trembled; I beheld the sign of the Crucified, and my strength melted like wax.”

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  September 26th - Feast of St. Isaac Jogues and Companions [North American Martyrs]
Posted by: Stone - 09-26-2021, 07:51 AM - Forum: September - Replies (7)

St. Isaac Jogues

French missionary, born at Orléans, France, 10 January, 1607; martyred at Ossernenon, in the present State of New York, 18 October, 1646. He was the first Catholic priest who ever came to Manhattan Island (New York). He entered the Society of Jesus in 1624 and, after having been professor of literature at Rouen, was sent as a missionary to Canada in 1636. He came out with Montmagny, the immediate successor of Champlain. From Quebec he went to the regions around the great lakes where the illustrious Father de Brébeuf and others were labouring. There he spent six years in constant danger. Though a daring missionary, his character was of the most practical nature, his purpose always being to fix his people in permanent habitations. He was with Garnier among the Petuns, and he and Raymbault penetrated as far as Sault Ste Marie, and "were the first missionaries", says Bancroft (VII, 790, London, 1853), "to preach the gospel a thousand miles in the interior, five years before John Eliot addressed the Indians six miles from Boston Harbour". There is little doubt that they were not only the first apostles but also the first white men to reach this outlet of Lake Superior. No documentary proof is adduced by the best-known historians that Nicholet, the discoverer of Lake Michigan, ever visited the Sault. Jogues proposed not only to convert the Indians of Lake Superior, but the Sioux who lived at the head waters of the Mississippi.

His plan was thwarted by his capture near Three Rivers returning from Quebec. He was taken prisoner on 3 August, 1642, and after being cruelly tortured was carried to the Indian village of Ossernenon, now Auriesville, on the Mohawk, about forty miles above the present city of Albany. There he remained for thirteen months in slavery, suffering apparently beyond the power of natural endurance. The Dutch Calvinists at Fort Orange (Albany) made constant efforts to free him, and at last, when he was about to be burnt to death, induced him to take refuge in a sailing vessel which carried him to New Amsterdam (New York). His description of the colony as it was at that time has since been incorporated in the Documentary History of the State. From New York he was sent; in mid-winter, across the ocean on a lugger of only fifty tons burden and after a voyage of two months, landed Christmas morning, 1643, on the coast of Brittany, in a state of absolute destitution. Thence he found his way to the nearest college of the Society. He was received with great honour at the court of the Queen Regent, the mother of Louis XIV, and was allowed by Pope Urban VII the very exceptional privilege of celebrating Mass, which the mutilated condition of his hands had made canonically impossible; several of his fingers having been eaten or burned off. He was called a martyr of Christ by the pontiff. No similar concession, up to that, is known to have been granted.

In early spring of 1644 he returned to Canada, and in 1646 was sent to negotiate peace with the Iroquois. He followed the same route over which he had been carried as a captive. It was on this occasion that he gave the name of Lake of the Blessed Sacrament to the body of water called by the Indians Horicon, now known as Lake George. He reached Ossernenon on 5 June, after a three weeks' journey from the St. Lawrence. He was well received by his former captors and the treaty of peace was made. He started for Quebec on 16 June and arrived there 3 July. He immediately asked to be sent back to the Iroquois as a missionary, but only after much hesitation his superiors acceded to his request. On 27 September he began his third and last journey to the Mohawk. In the interim sickness had broken out in the tribe and a blight had fallen on the crops. This double calamity was ascribed to Jogues whom the Indians always regarded as a sorcerer. They were determined to wreak vengence on him for the spell he had cast on the place, and warriors were sent out to capture him. The news of this change of sentiment spread rapidly, and though fully aware of the danger Jogues continued on his way to Ossernenon, though all the Hurons and others who were with him fled except Lalande. The Iroquois met him near Lake George, stripped him naked, slashed him with their knives, beat him and then led him to the village. On 18 October, 1646, when entering a cabin he was struck with a tomahawk and afterwards decapitated. The head was fixed on the Palisades and the body thrown into the Mohawk.

In view of his possible canonization a preliminary court was established in Quebec by the ecclesiastical authorities to receive testimony as to his sanctity and the cause of his death.

[Note: Isaac Jogues was canonized by Pope Pius XI on June 29, 1930, with seven other North American martyrs. Their collective feast day is October 19.]


✠ ✠ ✠


Isaac Jogues / 16O7 - 1646
by ANGUS MACDOUGALL

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Even among martyrs Isaac Jogues is somewhat unique, for he under-went one long drawn-out martyrdom years before he actually met his death from the blow of a tomahawk. In a sense, we could say that Jogues' martyrdom lasted from 1642 to 1646. This is why the story of his life is such a moving and memorable one.

The true greatness of Jogues emerged only under the stress of cap-ture and incredible suffering. It was as if his brethren had never really known the depth of his faith and love until these were literally tested in the fire of Iroquois torture and captivity. That occurred in 1642 when Jogues was taken prisoner near modern Sorel on the St. Lawrence.


THE MAN FROM ORLEANS

Isaac Jogues, born in Orleans, January 10, 1607, was the fifth of nine children. From the age of ten he attended Jesuit schools, and, when he was seventeen, decided to become a Jesuit. Once accepted, he entered the Jesuit novitiate at Rouen and had the privilege of being directed by Father Louis Lalemant, a master of the religious and spiri-tual life and a relative of the three Lalemants who served the mission of New France.

After two years of novitiate Jogues pursued his studies at the College of La Fle che and then, in 1629, began to teach the humanities to young French boys at Rouen. He was a successful teacher, for he was a gifted humanist himself with a remarkable grasp of language and expression. Four years later he turned to the study of theology at Clermont in Paris, and, after three years, he was ordained a priest in the chapel at Clermont.

This was 1636, and Jogues was deemed ready for missionary work in New France, an apostolate he had yearned for.

His Jesuit brethren had launched the mission in New France in 1625 while Jogues was still a novice. In 1626, they had sent the famous Jean de Brebeuf to open up another mission among the Hurons, 900 miles inland. This was a very difficult and demanding apostolate, yet Jogues aspired to it.

Of Jogues' early years as a Jesuit, Father Jacques Buteux, a friend, said: "he was loved by Ours as being most gentle and as being very observant of our way of life."

The young Jesuit priest sailed from Dieppe, April 8, 1636 and eight weeks later his ship dropped anchor in the Baie des Chaleurs. He reached Quebec only several weeks later on July 2nd.

Paul le Jeune, the superior at Quebec, noted in the Relation for 1636, written that August, "On the second of the same month (July) Father Jogues and Father du Marche came to add to our great joy, which we felt all the more deeply, as our Lord had brought them to us in good health."


UP TO HURONIA

In a letter to his mother, dated August 20,1636 and sent from Three Rivers, Jogues described his arrival, state of health and initial impres-sions. He also added a brief but significant postscript: "I have just received orders to get ready to go to the mission of the Hurons in two or three days."
On August 24th, Jogues embarked in a canoe with five Hurons who had come to trade and were now returning to the upper country. It would be quite a trip for a new missionary unfamiliar with the Huron language. Indeed, this first trip up must have been one of the memor-able events in the lives of all the blackrobes and any others who eventually voyaged to the land of the Hurons. Jogues has left us some of his impressions of the trip.

He mentioned that their only food for the journey was Indian corn, crushed between two stones and boiled in water without any seasoning whatever; that sleep overcame them perched on high cliffs bordering the Ottawa river, out in the open and under the gaze of the moon; the awkwardness of travelling in a crowded canoe, unable to change posi-tion or relieve cramped muscles; the enforced silence because one could not speak a word of Huron; and the strange and brusque ways of one's Indian companions.

There were also the interminable portages around rapids and water-falls so plentiful on the Ottawa river. And yet, despite all the usual hazards of the trip, Jogues' group made excellent time. They took only nineteen days to cover a distance that normally took twenty-five to thirty. Jogues disembarked from his canoe at Ihonatiria on September 11th.


1636-1642

After an early bout of sickness that nearly killed him, Jogues applied himself to learning the Huron language and then did his missionary apprenticeship under older Jesuits like Brebeuf and Le Mercier. Called by the Hurons "Ondessonk" (bird of prey) he labored mainly among the Tobacco Indians, the friendly neighbors of the Hurons to the west, and later in and around Sainte-Marie, the important centre of the whole mission begun under Jerome Lalemant's direction in 1639.

The apostolate with Charles Garnier among the Tobacco Indians was, in human terms, a completely unrewarding one. Despite all their good will, generosity and patience, they encountered nothing except hostility and minor persecution. The Tobaccos, victims of infectious diseases, blamed the blackrobes and shrank from them as from death itself. As Jerome Lalemant remarked so well, "These missionaries see themselves the abomination of those whose salvation they seek, at the peril of their own lives."

After Jogues left the Tobacco country, he ministered to the Hurons around Sainte-Marie. He also directed some of the new building at the rapidly developing mission centre.

Then, in 1641, at the request of his superior Jerome Lalemant, he joined Father Charles Raymbaut on a hurried trip to a distant Indian nation called the inhabitants of the Sault. These Indian visitors to Huronia lived mainly where modern Sault Ste. Marie stands today at the juncture of Lake Huron and Lake Superior.

The party started from Sainte-Marie about the end of September and took seventeen days to reach their destination. The missionaries were warmly welcomed. They calculated that 2,000 Indians lived in the area. From their hosts they learned that other Indian nations, who spoke neither Algonkian nor Huron, lived in good numbers to the west and northwest. The apostolic possibilities were intriguing.

The two missionaries, however, because of the lateness of the season did not linger very long at the Sault. With their Huron companions they paddled back to Sainte-Marie, arriving probably in early November.

When the following summer had restored the good weather, Jogues was assigned to make the trip to Three Rivers and Quebec. Supplies were urgently needed, and it was clear that Raymbaut, now critically ill, needed someone to accompany him on the long journey to Quebec.

They set out in the middle of June, and little did Jogues realize that this would be the last he would see of his beloved Huronia. Dark and dramatic days lay ahead.


AMBUSH AND CAPTURE!

The trip to Quebec was made without mishap. On August 1st, Jogues' group, forty in number, laden with goods and supplies for the hard pressed mission, left on the return trip to Huronia. They did not get very far. On the following day they were ambushed by the waiting Iroquois. Most of the Hurons fled, a few were killed or captured, and Jogues and two donne's Rene' Goupil and Guillaume Couture were taken prisoner. Among the captured Hurons was Ahatsistari, the greatest of their warriors, and several other prominent Christians. What a blow to the Huron mission!
As soon as the engagement was over, the nightmare of torture began. The enemy fell upon their captives in a great rage, ripping out their finger nails, chewing their fingers and beating them with clubs. They then hustled off their victims to Mohawk country south of the St. Lawrence. En route the poor captives were "caressed" by 200 Iroquois setting out on the warpath. All, except a few small children, were savagely beaten and mutilated.

And yet there was still so much more to come.

On the 18th day, weak from lack of food, loss of blood and the agonizing pain of their bruised, broken and mutilated members, the prisoners arrived in the first Iroquois village. Here again the same ordeal had to be faced: running the gauntlet, beating, cutting, whip-ping, burning, scratching. It was an incredible experience to be under-gone again in two other villages. One wonders how the captives could survive such brutal and inhuman treatment.

Jogues seemed to be singled out for the refinement of this cruelty since the Iroquois considered him a kind of leader. They hacked off his left thumb; and yet he was grateful they had spared the right thumb so he could write to his brethren! He also received some terrible blows to his body, especially with a big lump of iron attached to a rope, and, as he said, "the only thing that kept me from fainting and that sustained my strength and courage was the fear that my tormentor would hit me with it a second time."

And even at night there was no respite for the poor victims. It was then the turn of the adolescents and children who delighted in throwing hot coals and burning cinders on their tortured flesh, in tearing open their wounds and in inflicting other senseless barbarities. And as Jogues himself remarked, "patience was our physician."

Although the Iroquois had vowed to end their lives by fire, a deliberation of the elders decided on sparing the lives of the French and of all the Hurons except three - Ahatsistari, Paul Ononhoraton and Etienne Totiri. These were burned alive in the Mohawk villages.


THE PRISONER

On September 7th, a leading member of the neighboring Dutch colony came with two others to arrange for the freedom of the French cap-tives. Although the Dutch offered a handsome ransom, the Iroquois flatly refused to surrender Jogues, Goupil and Couture.

The days of captivity slipped by, but always the threat of death lay over the heads of Jogues and Goupil now separated from Couture. Mohawk hotheads longed to finish them off. Finally on September 29th, Jogues and Goupil, out for a walk and some seclusion, were intercepted by two young Iroquois just outside of the village of Osser-nenon. Sensing something sinister, both commended themselves to God's mercy. As they entered the village the young men struck Goupil with their hatchets and killed him. Jogues, fully expecting the worst for himself, knelt for a death blow that never came. He was left to mourn the death of this valiant Christian to whom he had become so attached.

Autumn gave way to winter and Jogues, treated like a slave, some-how or other eked out a miserable existence among this inhospitable throng. No one seemed to care about him. However, about mid winter, living conditions improved slightly, and some of the elders even listened for a time to his teaching about christianity. Having thus gained a measure of freedom, he visited the sick, comforted captive Hurons and even succeeded in baptizing some dying Iroquois.


ESCAPE

With the arrival of summer Jogues was often taken on various fishing expeditions by his Mohawk captors. In August, 1643, the group to which he was attached had to pass through a Dutch village in order to do some trading. The Dutch commander of the settlement, Arendt van Corlaer, managed to draw him aside and urged him to take this oppor-tunity to escape. There was a boat at anchor in the Hudson waiting to carry him downstream to safety. Jogues, only anxious to follow God's will in everything, asked for the night to pray over the decision. In his prayer he weighed all the reasons for fleeing and for staying, and he finally decided that it was God's will for him that he now escape. He had done all he could for his French companions and the christian Hurons among the Iroquois.

And so with the connivance of the Dutch, Jogues, that night, gave his Iroquois escort the slip and found a hiding place on the boat at anchor in the river. The Dutch for Several days had to brave the fury of the outraged Iroquois, incensed at being robbed of their prey. It was touch and go for a while whether the Mohawks would turn on the Dutch themselves, and Jogues, aware of the commotion, was ready to give himself up. However, the Dutch rode out this storm and finally pacified the Indians with various gifts.

Once the crisis had passed and the Iroquois had moved away, the Dutch sent Jogues downstream to their main colony, that of New Am-sterdam (New York). From there, after excellent hospitality, Jogues obtained passage on a Dutch vessel bound for La Rochelle, France.

Freedom was his now once again, but he bore on his body and in his countenance the unmistakable marks of incredible tortures.


BACK IN FRANCE

Jogues arrived in Lower Brittany on Christmas Day, 1643. Through the kindness of a merchant from Rennes he reached that city early in the morning of January 5, 1644, and presented himself at the Jesuit residence there, asking to see the Rector.

As we might expect, the porter, at that early hour, rather put off by his miserable and strange appearance, demurred a good deal, until finally Jogues appealed to him to say to the Rector that a poor man from Canada was asking for him. The porter thought it wise to deliver this message. The Rector who was vested to say Mass came at once to see this poor person, believing him to be someone in dire need.

he Rector welcomed the stranger with kindness and, while extend-ing hospitality, plied him with questions about the New World and about various Jesuits there. Finally, he asked him about Father Isaac Jogues; there had been some dreadful rumors. Was he alive? or had he been put to death, or . . .? Jogues quietly answered: "He is at liberty and it is he, Reverend Father, who speaks to you."

We can well imagine the Rector's astonishment at this revelation and the consternation of the Jesuit community as the news rapidly spread. Jogues alive and right here in our house in Rennes? One can almost hear the Gallic "Impossible!" As one of these Rennes Jesuits wrote later, all the brethren regarded Jogues as a Lazarus raised from the dead.

Naturally, Jogues' presence had a profound effect on all he met. His Jesuit brethren were deeply moved at the sight of him. One recorded his impressions of the man in this fashion: "He is as cheerful as if he had suffered nothing; and as zealous to return among the Hurons, amid all those dangers, as if perils were to him securities. He certainly expects to cross the ocean once again, in order to succor these poor people, and to finish the sacrifice already begun."

Jogues, the living victim, created a sensation in France. Everyone from the Queen down wished to meet and talk with him. For a man so conscious of his own shortcomings and indebtedness to God, all this proved extremely mortifying. He simply longed to return to New France and his beloved Hurons. His superiors, recognizing the true situation, readily concurred in this design, and a happy Jogues sailed off to New France in that spring of 1644.



BACK TO NEW FRANCE

Strangely enough, his brethren in Canada learned of his escape from the Iroquois only when he re-appeared on the St. Lawrence that June of 1644! In those days communications left something to be desired.

Mere Marie de l'Incarnation, "mother of the Canadian Church" and good friend of Jogues, wrote to her son Claude in France to say that "God has restored to us a true living martyr." She also mentioned that she had questioned Jogues about his experiences and was struck by his "wondrous simplicity, which shows his great saintliness."

Although he was back in Canada, Jogues would never see the land of Huronia again. His superiors assigned him to ministry at the young colony of Montreal and employed him in various dealings with the Iroquois, at that time a bit more tractable. The French were then more hopeful of arranging some kind of lasting peace with their bitter foe and needed the services of a man like Jogues so well versed in the language and ways of these Iroquois.

In May 1646, Jogues went as an ambassador of peace to the Mohawks, his erstwhile captors. It was not a long affair and he re-turned to Quebec by early July.

All that summer an uneasy truce continued, but in September the French believed it necessary to make further overtures for peace, and so once again they proposed sending Jogues among the Iroquois. He, for his part, was most willing to go, even though he felt a premonition of impending death. While awaiting confirmation of his appointment he penned a few lines to a fellow Jesuit and ended with: "My heart tells me that, if I am the one to be sent on this mission, I shall go but I shall not return. But I would be happy if our Lord wished to complete the sacrifice where he began it. Farewell, dear Father. Pray that God unite me to himself inseparably."

Jogues, accompanied by a young donne' Jean de la Lande and a few Hurons, left Three Rivers on this embassy September 27th or 28th. At first all went smoothly. But some Iroquois they met on the way advised them that all was not well. Certain malcontents were all for breaking the truce and attacking the French. At this news all Jogues' Huron companions but one left him. Jogues, however, felt he must push on, and de Ia Lande stayed with him.

Whether they sensed it or not - and possibly they did - they were heading for death, but the death of martyrs.


NEWS OF JOGUES' DEATH

No news of their fate reached Quebec until June 1647. Letters from the Dutch governor Kieft and Jan Labatie, an interpreter at Fort Orange (Albany), announced the deaths of Jogues and de la Lande. Both had been beaten and tomahawked to death by certain Mohawks angry with the French and full of hate for Jogues whom they blamed for so many recent misfortunes. It was a sad but not unexpected message.

Jerome Lalemant, in the Relation for 1647, refers to Jogues as a true martyr. He then paid a warm tribute to his fellow missionary. One can detect in Lalemant's words his deep appreciation and love of this heroic brother. He praises his rare humility, his strict poverty, his great purity of heart, and his love of the Cross.

Never, says Lalemant, did Jogues condone in himself the slightest aversion towards his persecutors, and, even though by nature endowed with a hasty temper, he controlled it admirably. True, he spoke out boldly when any of the Iroquois mocked the faith, but that was only because God meant everything to him and he could not brook any seeming slight to the divine majesty.
Jogues' obedience, extraordinary prayerfulness and deep attachment to the Blessed Sacrament were bywords with his fellow Jesuits. Father Buteux described him as a soul glued to the Blessed Sacrament.

Nor must we forget his remarkable sensitivity, his deep concern for others, his tormentors included, and his love so full of tenderness. All this he manifested so strikingly in his dealings with Goupil, the Hurons and the Iroquois themselves. Parkman, that begrudging admirer of the early blackrobes, was profoundly impressed by the life of Jogues. In him he saw "one of the purest examples of Roman Catholic virtue."

It is rare for any man to suffer two martyrdoms in a single lifetime. This was Jogues' holy fate. "Our Lord prolonged his life," wrote Lale-mant, "that he might come and present it to him another time, as a burnt offering, at the place where he had already begun his sacrifice." Jogues' accomplishment, then, is, in a dramatic and unforgettable manner, that of any man or woman who unswervingly loves God with the whole heart and the whole mind and the whole strength, and the neighbor as oneself, even if this must lead to unspeakable suffering and death.

It would take three centuries before the Church officially recognized what Jogues' fellow Jesuits and friends, what so many Hurons and Algonkins, and Iroquois too, simply took for granted. On June 29, 1930, at Rome, in the pontificate of Pope Pius XI, Isaac Jogues, along with Jean de Brebeuf, Rene Goupil, Jean de la Lande and four others of New France, was declared a martyr and saint.


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  Eighteenth Sunday after Pentecost
Posted by: Stone - 09-26-2021, 06:57 AM - Forum: Pentecost - Replies (6)

INSTRUCTION ON THE EIGHTEENTH SUNDAYAFTER PENTECOST
From Fr. Leonard Goffine's Explanations of the Epistles and Gospels for the Sundays, Holydays, and Festivals throughout the Ecclesiastical Year 36th edition, 1880

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AT the Introit of the Mass the Church prays for the peace which God has promised by His prophets: Give peace, O Lord, to them that patiently wait for thee, that thy prophets may be found faithful: hear the prayers of thy servant, and of thy people Israel. (Ecclus. xxxvi. 18.) I rejoiced at the things that were said to me: we shall go into the house of the Lord. (Ps. cxxi. i.) Glory, &c.


PRAYER OF THE CHURCH. O Lord, inasmuch as without Thee we are not able to please Thee, let Thy merciful pity rule and direct our hearts, we beseech Thee. Thro'.


EPISTLE, (i Cor. i. 4 — 8.) Brethren, I give thanks to my God always for you, for the grace of God that is given you in Christ Jesus , that in all things you are made rich in him, in all utterance and in all knowledge: as the testimony of Christ was confirmed in you, so that nothing is wanting to you in any grace, waiting for the manifestation of our Lord Jesus Christ, who also will confirm you into the end without crime, in the day of the coming of our Lord Jesus Christ.

Quote:EXPLANATION. St. Paul shows in this epistle, that he possesses true love for his neighbor, because he rejoices and thanks God, that he enriched the Corinthians with different graces and gifts, thus confirming the testimony of Christ in them, so that they could without fear expect His arrival for judgment. Do thou also rejoice, with St. Paul, for the graces given to thy neighbor, for this is a mark of true charity.


GOSPEL. (Matt. ix. 1 — 8.) At that time, Jesus entering into a boat, passed over the water, and came into his own city. And behold, they brought to him one sick of the palsy lying in a bed. And Jesus seeing their faith, said to the man sick of the palsy: Be of good heart, son; thy sins are forgiven thee. And behold , some of the Scribes said within themselves: He blasphemeth. And Jesus, seeing their thoughts, said: Why do you think evil in your hearts? whether it is easier to say, Thy sins are forgiven thee; or to say, Arise, and walk? But that you may know that the Son of man hath power on earth to forgive sins (then said he to the man sick of the palsy): Arise, take up thy bed, and go into thy house. And he arose, and went into his house. And the multitude seeing it feared, and glorified God who had given such power to men.

Quote:EXPLANATIONS

I. Those who brought this sick man to Christ, give us a touching example of how we should take care of the sick and help them according to our ability. Christ was so well pleased with their faith and charity, that He cured the man sick of the palsy, and forgave him his sins. Hence we learn how we might assist many who are diseased in their soul, if we would lead them to God by confiding prayer, by urgent admonitions, or by good example.

II. Christ did not heal the man sick of the palsy, until He had forgiven him his sins, by this He wished to teach us, that sins are often the cause of sicknesses and other evils, by which we are visited, and which God would remove from us if we were truly repentant. This doctrine Jesus confirmed, when He said to the man, who had been sick for thirty-eight years: Sin no more, lest some worse thing happen to thee. (John v. 14.) Would that this
were considered by those who so often impetuously demand of God to be freed from their evils, but do not intend to free themselves from their sins, which are the cause of these evils, by a sincere repentance.

III. "He blasphemeth." Thus thought the Jews, in their perverted hearts, of Christ, because they believed, that He in remitting the sins of the sick man, usurped the rights of God and thus did Him a great injury; for it is blasphemy to think, say, or do any thing insulting to God or His saints. But these Jews did not consider, that they by their rash judgment calumniated God, since they blasphemed Christ who by healing the sick man, and by numerous other works had clearly proved His God-head. If Christ so severely reprimanded the Jews, who would not recognize Him as God, for a blasphemous thought against Him, what will He do with those Christians who, though they wish to be adorers of God and His Son, nevertheless
utter blasphemies, curses, and profanations of the holy Sacraments?

IV. When Jesus saw their thoughts, He said: Why do you think evil in your hearts? This may be taken to heart by those who think, that thoughts are free from scrutiny, and who never think to confess their evil and shameful thoughts. God, the most Holy and most Just, will, nevertheless, not leave a voluntary unchaste, proud, angry, revengeful, envious thought unpunished, any more than an idle word. (Matt. xii. 36.) The best remedy against evil thoughts would be the recollection, that God who searches the heart, sees them, and will punish them.

PRAYER. How great, O Jesus! is Thy love and mercy towards poor sinners, since Thou not only forgavest the sins of the man sick of palsy, but calling him son, didst console and heal him! This Thy love encourages me to beg of Thee the grace, that we may rise from our bed of sins by true penance, amend our life, and through the ways of Thy commandments enter the house of eternal happiness.



✠ ✠ ✠


INSTRUCTION ON INDULGENCES
Be of good heart, son, thy sins are forgiven thee. (Matt. ix. 2.)


THE same that Christ says to the man sick of the palsy, the priest says to every contrite sinner in the confessional, and thus remits the crime or the guilt of his sins, and the eternal punishment, by virtue of the authority given him by God. But since sins not only bring with them guilt and eternal punishment, but also temporal and indeed spiritual or supernatural punishment, such as, painful conditions of the soul, as well in this world as in purgatory, and natural ones, as: poverty, disease, all sorts of adversities and accidents, we should endeavor to liberate ourselves from them by means of indulgences.


What is an indulgence?

It is a total or partial remission of the temporal punishment, which man would have to suffer either in this or the next life, after the sins have been remitted.


How do we know that after the remission of the sins, there still remains temporal punishment?

From holy Scripture; for our first parents after the forgiveness of their sin, were still afflicted with temporal punishment. (Gen. iii.) God likewise forgave the sins of the children of Israel, who murmured so often against Him in the desert, but not their punishment, for He excluded them from the Promised Land, and caused them to die in the desert. (Num. xiv.) Moses and Aaron experienced the same, on account of a slight want of confidence in God. (Num. xx. 12., Deut. xxxii. 51. 52.) David, indeed, received pardon from God through the Prophet Nathan for adultery and murder, (ii Kings xii.) still he had to endure heavy temporal punishment. Finally, faith teaches us, that we are tortured in purgatory for our sins, until we have paid the last farthing. (Matt. v. 26.)


Did the Church always agree with this doctrine of Scripture?

Yes; for she always taught, that by the Sacrament of Penance the guilt and eternal punishment, due to sin, are indeed forgiven for the sake of the infinite merits of Jesus, but that temporal punishment still remains, for which the sinner must do penance. Even in the earliest ages she imposed great penances upon sinners for their sins which were already forgiven. For instance, murder or adultery was punished by a penance of twenty years; perjury, eleven; fornication, denial of faith or fortune-telling, by seven years of severe penance with fasting, &c.

During this time it was not allowed to travel, except on foot, to be present at the holy Sacrifice of the Mass, or to receive the holy Eucharist. If the penitents showed a great zeal for penance and sincere amendment, or if distinguished members of the Church, particularly martyrs, interceded for them, the bishops granted them an indulgence, that is, they remitted the remaining punishment either totally or partially. In our days, on account of the weakness of the faithful, the Church is lenient. Besides the ecclesiastical, the spiritual punishments which would have to be suffered.


Has the Church the power to remit temporal punishments, or to grant indulgences?

The Council of Trent expressly states, that the Church has power to grant indulgences, (Sess. 25.) and this statement it supports by the words of Christ. For as Christ protests: Amen, I say to you, whatsoever you shall bind upon earth, shall be bound also in heaven; so He also promised, that whatever the Church looses upon earth, is ratified and loosed in heaven. Whatsoever you shall loose upon earth, shall be loosed also in heaven. (Matt, xviii. 18.) Even an apostle granted an indulgence. In the person and by the power of Christ, that his spirit might be saved in the day of our Lord Jesus Christ, (ii Cor. ii. 10.; i Cor. v. 4. 5.) St. Paul forgave the incestuous Corinthian, upon whom he had imposed a heavy punishment.


What is meant by saying, indulgences are granted out of the treasury of the saints or of the Church?

By this is meant that God by the Church remits the temporal punishment due to sin for the sake of the merits of Christ and the saints, and supplies, as it were, by these merits what is still wanting in our satisfaction.


What kinds of indulgences are there?

Two; plenary and partial indulgences. A plenary indulgence, if rightly gained, remits all ecclesiastical and temporal punishment, which we would otherwise have to expiate by penance. A partial indulgence however remits only so many days or years of the temporal punishment, as, according to the penitential code of the primitive ages of the Church, the sinner would have been obliged to spend in severe penance. Hence the name forty day's indulgence, &c.


What is a jubilee*?

It is a plenary indulgence, which the pope grants to the faithful of the entire world, whereby all the temporal punishments of sin, even in cases reserved to the pope or the bishops, are remitted, and forgiven in the name of God, if the sinner confesses contritely and receives the holy Eucharist and has a firm purpose of doing penance.

* The word jubilee signifies deliverance, remittance. With the Jews every fiftieth year was so called , and all the prisoners and slaves were to be set free in this year according to the command of God , the inheritances which had been sold, restored to their masters , the debts cancelled , and the earth left untilled. This was a year of grace and rest for the Jews. This jubilee of the Jews is a figure of the Catholic jubilee , in which the captives of sin and Satan are liberated , the debt of sin remitted, and the inheritance of heaven, which the sinner had sold to Satan, is restored to him.


What is required to gain an indulgence?

First, that we should be in the state of grace, and have already obtained, by true repentance, forgiveness of those sins, the temporal punishment of which is to be remitted by the indulgence; and secondly, that we should exactly perform the good works prescribed for the gaining of the indulgence.


Do indulgences free us from performing works of penance?

By no means: for there are few r in the proper state to receive a plenary indulgence in its fulness, since not only purity of soul is necessary but also the inclination to sin must be rooted out, it therefore cannot be the intention of the Church to free us from all works of penance by granting us indulgences. She cannot act contrary to the word of Jesus: Unless you do penance, you shall all likewise perish. (Luke xiii. 3.) She rather wishes to assist our weakness, to supply our inability to do required penance, and to contribute what is wanting in our penance, by applying the satisfaction of Christ and the saints to us by indulgences. If we, therefore, do not wish to do penance for our own sins, we shall have no part in the merits of others by indulgences.


Can indulgences be gained for the souls of faithful departed?

Yes, by way of suffrage, so far as we comply with the required conditions, and thus beg of God, for the merits of His Son and the saints, to release the souls in purgatory. Whether God receive this petition or not, remains with Him, He will act only according to the condition of the deceased. We must, therefore, not depend upon the indulgences and good works, which may be performed for us after death, but rather endeavor, during our life-time, to secure our salvation by leading a pious life; by our own good works and by the gaining of indulgences.


What follows from the doctrine of the Church concerning indulgences?

That an indulgence is no grant or license to commit sin, as the enemies of the Church falsely assert; that an indulgence grants no forgiveness of sins past or future, much less is permission given to commit sin; that no Catholic can believe that by gaining indulgences he is released from penance, or other good works, free from the fight with his evil inclinations, passions, and habits, from compensating for injuries, repairing scandals, from retrieving neglected good, and glorifying God by works and sufferings; but that indulgences give nothing else than partial or total remission of temporal punishment; that they remind us of our weakness and lukewarmness which is great when compared with the zeal and fervor of the early Christians; that they impel us to satisfy the justice of God according to our ability. Finally, they remind us to thank God continually that He gave the Church a means in the inexhaustible treasure of the merits of Christ and His saints, to help our weakness, and to supply what is wanting in our penance.

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  Major Italian media personality calls out vaccine passports, Great Reset, Pope Francis
Posted by: Stone - 09-25-2021, 08:19 AM - Forum: General Commentary - No Replies

Major Italian media personality calls out vaccine passports, Great Reset, Pope Francis
Starting October 15, all Italian employees — private and public — will be forced to partake in the Green Pass framework in order to go to work.

Fri Sep 24, 2021 
(LifeSiteNews - slightly adapted- emphasis mine) — Carlo Freccero is a tour de force in Italian media circles. On both national television and in print, he referred to the goals of what is known as the Great Reset, stating that Pope Francis himself is “a man of the reset.”

Freccero is a journalist, author, television critic, director and former executive. For years he worked for state broadcaster Rai in various roles of an executive and directorial nature. He headed up the national television channel Rai 2 between 1996 and 2002, and again from 2018 until 2019. He has been involved in Italian politics and has worked as a professor.

Freccero has signed on to an Italian movement calling for a referendum on the proposed “Green Pass” legislation. Starting October 15, all Italian employees — private and public — will be forced to partake in the Green Pass framework in order to work. If they fail to comply, they could be suspended or lose their employment. Workers in Italy will have to show proof of vaccination, a negative test, or proof they have recovered from the virus.

The Green Pass is currently used for travel purposes in Italy, and was put in with the intent of allowing foreign travelers to support Italy’s massively important tourism sector. Currently, workers in health care and education already must show their Green Pass in order to work.

Carlo Freccero believes this is overreach on behalf of the government. In Italy, if 500,000 signatures are obtained, a referendum on a given issue must be held. Freccero and the others who have signed on to the petition to force a referendum believe that Italians are having their constitutional rights violated by the maneuvering from the Draghi government.

The website hosting the signature campaign states:
Quote:The Green Pass, in fact, excludes from the economic and social life of the nation those citizens who hold beliefs and evidence other than those imposed by the Government. For this reason, the legislation establishing the Green Pass is in stark contrast to Article 3 of the Constitution, according to which ‘All citizens have equal social dignity and are equal before the law, without distinction of sex, race, language, religion, political opinions, personal and social conditions. It is the task of the Republic to remove economic and social obstacles which, by limiting the freedom and equality of citizens, prevent the full development of the human person and the effective participation of all workers in the political, economic and social organization of the country.’”

Since publicly voicing his support for liberty in Italy, Freccero published an open letter in the newspaper La Stampa which garnered national attention. In the letter, he spoke directly of the Great Reset, and it his opinion that the Green Pass is a method of corralling citizens into discriminatory groups that set the stage for the eventual reset. He wrote: “My role is that of a communication expert and, as such, I could not help but notice the massive propaganda and disinformation campaign conducted by the mainstream media with a unanimity that is unprecedented in the history of the country.”

He believes Italian media are complicit in the plan to impose the goals of the Great Reset, which he described in a television interview as being consistent with the Chinese Communist system.

During the interview, which took place in prime time on major Italian network Mediaset, Freccero explained the outline of the Great Reset.

He acknowledged that people might want to brush off talk of a reset as being a “conspiracy theory,” but insisted that the information was public by holding up a series of books written about the Great Reset by men like Klaus Schwab. The hostess agreed that it was not a clandestine conspiracy, and she herself held up pages of text pointing to the research she had read on the matter in order to prepare for the interview.

Freccero explained that the goal of the Great Reset is a future governed by “an elite … not by a political party but by an elite, a financial elite, a technocratic elite … after the American fashion of big tech and big pharma.” He added that the elite are creating a world “that we already find in the Orient, that is China.”

Palombelli agreed with Freccero and said “this is a project, this is very clear,” which means to say that she distinguished it from a secret conspiracy for which there is no evidence. She asked Freccero if Italy was destined for the same plight as China, and if there was anyone who could contradict the desires of the Great Reset advocates in Italy. He responded that there are “two worlds,” one of “reasonable and rational” people and another of people who accept government propaganda and participate in group-think. He stressed that the two worlds need to speak with one another somehow, and that the referendum on the Green Pass was a method by which Italians could come together and discuss the pertinent issues of degrading Italian rights and freedoms.

In the interview, Freccero also brought up Event 201, which simulated a fictional pandemic and took place only a few months prior to the real coronavirus pandemic. He believes this is evidence that the elite are using the pandemic as an excuse to implement globalist and elitist initiatives that they already planned for.

Freccero was also interviewed by Italian publication Il Foglio. In the interview he told journalist Salvatore Merlo, “I am not a conspirator. It is they who are plotting. I read and quote documents. I find out that the elite want to impose new forms of control on people, to turn the West into China through health policy. And then because I tell this conspiracy, trying to document it, I automatically become a conspirator. It’s an undue logical step.”

In the same interview he said that he believes Pope Francis is in league with the elites of Davos who want to impose the Great Reset. He said: “Not Benedict XVI but Bergoglio. He accepts this system, this contemporaneity. Everything is consequential. Everything holds together. It is clear.”

At the end of the television interview, a contributor relayed information that Italian Prime Minster Mario Draghi spoke to the U.N. and expressed his desire that the world implement a joint Economic and Health Board that would work to respond to and prevent pandemics on a global scale.

Freccero and the hostess chuckled, and Freccero said: “Thank you Draghi, thank you. You see how they are moving forward with a world government?” Acknowledging that critics would say he sounded unhinged, he said: I am playing with my reputation … but I thank you for the invite, because the same Draghi, did nothing other than prove what I said.”

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  Fauci Says US Will Face “Dark Winter” Unless Americans Get Vaccinated to a “Very High Degree”
Posted by: Stone - 09-25-2021, 07:57 AM - Forum: Pandemic 2020 [Secular] - No Replies

Remember when Fauci told us last Thanksgiving was going to be the start of a 'dark holiday season?' Well, here he goes again, injecting fear into anyone who will listen...after all, can't let a good fear tactic go to waste.




Fauci Says US Will Face “Dark Winter” Unless Americans Get Vaccinated to a “Very High Degree” (AUDIO)

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GP |  September 24, 2021

Dr. Fauci said the US will face a “dark winter” unless Americans stop making the Covid vaccines a political issue and just get jabbed.

Fauci said the US can avoid the “dark winter” if Americans get vaccinated to a “very high degree” within the next couple months.

Last year around this time Joe Biden said the same thing to scare Americans into wearing masks, staying six feet apart from one another and getting vaxxed.

When Joe Biden said we were headed for a “dark winter” no one had received the Covid vaccine yet.

Here we are a year later and 183 million Americans are fully vaccinated – but Covid cases are exponentially higher now than they were at this time last year.

No one has asked Fauci about this yet.

“You know, if we don’t get people vaccinated who need to be vaccinated, and we get that conflating with an influenza season, we could have a dark, bad winter,” Fauci said during an interview on “The Takeout” podcast with Major Garrett.

However, “we could also avoid a dark, bad winter if we get people vaccinated to a very high degree over the next several weeks to a month or two,” Fauci also said, adding that there’s “no room” for politicizing the jab because we are in a public health crisis.

AUDIO:https://art19.com/shows/the-takeout/epis...=dark-blue

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  New Tactic from the SSPX: Do it because it's charitable - take the vaccine
Posted by: Stone - 09-25-2021, 06:26 AM - Forum: Pandemic 2020 [Spiritual] - Replies (5)

Just when you thought the Conciliar SSPX couldn't pay any more obeisance to the diktats of Conciliar Rome (and now apparently they've broadened their obeisance to include the NWO), here is their latest (rot), published yesterday. 

Extremely briefly, in this article the SSPX tells souls to feel comfortable taking the vaccine 'out of a sense of charity and in justice to your neighbor' and that 'vaccine passes are ok'. Such talking points are straight out of Pope Francis' and his globalist friends' communist plan. Tony Fauci has essentially said the same things. The mainstream media have said the same exact thing. 

The SSPX also blithely tells us to ignore the link to aborted fetal cells, 'it's too remote.' Dear friends, many of us know Protestant friends and family who adamantly refuse to take the vaccine because of it's link to abortion. They are fearful of offending almighty God by participating in anything linked to the sacrifice of children. Yet here is the Conciliar SSPX telling us to 'move along, nothing to see here.' How is this possible? 

When hundreds of thousands of souls around the world are protesting against vaccinations and communist-style 'health passes,' the Conciliar SSPX is telling you to not protest, to humbly submit to this foundational tenet of the new world order. 

May God have mercy on the souls of the SSPX leadership and any priests or religious participating and encouraging this travesty.

Archbishop Viganò has adroitly summed up the role of these false pastors, which sadly is so necessary to establish the promised 'hell on earth' i.e. reign of the Antichrist:

Quote:Great confusion reigns in this painful phase of the history of the Church: the inaction or abuse of the authority of the Hierarchy, along with the betrayal of so many false pastors and mercenaries, does not help to dispel the confusion of the faithful, and indeed the Shepherds even feed the confusion with partial, discordant and contradictory directions. In this too we can realize the gravity of the situation, and how much the defection of the Pastors is a necessary premise for the establishment of the kingdom of the Antichrist. If the Pope and the Bishops had a minimum of fear of God, they would not try to justify with unworthy sophistry a vaccine that in order to be produced requires stem cells obtained from voluntarily aborted fetuses. The pretium sanguinis would be enough to make them not even take it into consideration, but perhaps among the beneficiaries of that pretium there are also Prelates who care more about the hypocritical praise of the enemies of Christ than the heroic witness of the Faith.


Practical Considerations on Vaccination Against Covid-19
SEPTEMBER 24, 2021
SOURCE: FSSPX.NEWS [all images and emphasis in the original]

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Our Lady of the Most Holy Rosary


If there is a subject that agitates consciences today, it is the question of vaccination against Sars-Cov-2, still called Covid-19. It is everywhere in the news, in conversations, in the details of daily life, and it intrudes into everyone’s lives with commotion and often anguish. There are, of course, reasons for this. However, the absolute and categorical positions that are often widespread, such as that which tends to consider the vaccinated as Judas and those who refuse to do so as martyrs, or vice versa, seem at the very least excessive and sometimes mark an obvious lack of charity.

So, in the face of this general concern, how do we determine the practical conduct that it is up to everyone to adopt?


Objections to the Vaccine

A number of objections are made to anti-Covid-19 vaccines on various counts: scientific, medical, political and social.

Some vaccines, particularly those prepared using the so-called mRNA technique, are criticized for not fulfilling certain usual scientific criteria, namely: too short a development time, the precipitous speed of their marketing, insufficient clinical phases of their testing, neglect in taking into account various side effects, etc. This obviously causes some perplexity as to the soundness of the science behind these vaccines.

We also note that harmful side effects, more or less serious, are not sufficiently taken into account or are poorly evaluated, or even disguised. It is feared that the unknown consequences of vaccination constitute a significant danger, or at least more than what is acknowledged; some laboratories manufacturing a vaccine have also been able to identify shortcomings in other producers ... As health has become a priority in our world, these elements naturally worry even proponents of vaccination.

The political will behind the vaccination campaigns is also criticized. The vaccine is seen as a step towards world domination by more or less hidden powers. The compulsory vaccination for certain categories of people in certain countries is also denounced as violating individual freedom. This raises a sense of unease that is not unfounded either.

Finally, the social consequences of this situation, with the establishment, all over the planet, of a “health pass”, are also pointed out for various reasons involving individual, social or religious freedom. Some rightly point out that the act of vaccination must be voluntary and that it cannot be imposed covertly by segregating those who refuse it. The various means of pressure thus used to push people towards this solution are leading to the growing and understandable exasperation of many.


Vaccination: A Prudential Decision

Are these objections enough to condemn a priori whoever would agree to be vaccinated?

It should be remembered here that, like any concrete human act, being vaccinated is a matter of personal prudence, even family caution if it involves children. That is to say, it is up to each individual to make this decision, according to the light given to him and the precise circumstances in which he finds himself.

Indeed, any human act requires taking into account the moral object, the end and the circumstances - in particular those of time, place and means. However, inevitably, these circumstances vary infinitely according to everyone’s particular situation: each one is thus brought to decide for himself, according to his circumstances and point of view the possible risks to which his action exposes him and those around him.

Admittedly, it is commendable to take advice, to seek help to determine the best procedure to follow. In the end, however, it is the person concerned who can best choose and must make his decision, because it is he who knows his requirements and needs. We may be more or less skillful in the conduct of our lives, but the prudential decision belongs to us.

Let’s take an example: the various kinds of insurance to which we must or may be subject. Some are compulsory, others are voluntary, such as life or health insurance, and it is up to everyone to decide whether or not to take such or such insurance. Another example: that of the smoker. Smoking is a matter of personal prudence, and it is up to each person to acquire or not such a habit, taking into account the risks he runs.

It may happen that some decisions are not the best. Although less good, they are not necessarily bad, and they should then be respected. We also sometimes see people behaving in ways that we think are truly reckless, and we might very well be right about that. After having tried everything to enlighten these people, it is advisable to take a step back from the choice they ultimately make. It will sometimes even happen that errors prove to be useful, providing an opportunity for someone to correct themselves and to progress.

This is just a reminder of elements that are applicable to all moral acts.

From these considerations, it follows that it is up to everyone to decide, according to their prudential discernment, whether or not to be vaccinated. After investigation, reflection, or even consultation with competent persons to assess the objections mentioned above, everyone can freely make their decision, according to their knowledge and appreciation of the circumstances. It is just as abnormal to want to dictate to someone how to behave in this case as it is to want to compel them in matters of insurance, tobacco or even diet.


Additional Considerations

Finally, it may happen that there is a greater or lesser necessity for us to be vaccinated.

Thus, if it is impossible to approach the dying to confer on them the sacraments without being oneself vaccinated, we should prefer the salvation of our neighbor to our own health or tranquility. The same goes for all those who are obliged in justice, according to their duty of state, to provide for the salvation of their neighbor.

The same reasoning applies for obtaining the temporal or social common good: the soldier who gives his life for the country is bound by duty, the doctor is bound by natural law to treat his patients: such duties may require taking the means necessary for their fulfillment.

Another necessity, that which arises from charity, sometimes requires making sacrifices to ensure the salvation or the good of the neighbor. It does not have the same force as the necessity imposed by justice, but it does exist and concerns every man in regard to his neighbor. However, if a health pass is needed to circulate, it may happen that the obligation to fulfill a duty of charity prompts us to agree to be vaccinated.

It is true that the current conditions may be found to be coercive – an abuse of power – as seen in the pressure applied to be vaccinated. The fear of being under increased surveillance is also not a figment of the imagination. But let us acknowledge that we accept to submit to many pressures and constraints for reasons of justice, charity, common good or spiritual good.

We know that the simple act of using a smartphone, a credit card, surfing the internet or even driving a car puts us under state surveillance at almost all times. Some avoid this monitoring it by giving up using these electronic means. But others either have no choice because of their profession or accept this limitation in the hope of good to be had or accomplished.

It must therefore be concluded that the fact of consenting to be vaccinated against Covid-19 may sometimes be an eminently prudent act, in the moral sense of the term. It is up to everyone to choose whether to do this or not, depending on their circumstances, after having taken the information or advice of people competent in their field.

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Mary Help of Christians - Turin

The Moral Licitude of the Vaccine

However, there remains one objection which may be proposed at this stage: vaccines are prepared or made on cells which allow the cultivation of viruses in the production process. However, as already mentioned, some vaccines are prepared on tissue cultured from cells obtained from abortion. Is it not then absolutely immoral to use such vaccines? And aren’t the best intentions powerless to justify this choice? As St. Paul says, “Let us not do evil so that there may come good.”

Note first that some vaccines that have been marketed do not present this problem, such as Curevac made in Germany. The question therefore does not arise for them, although it is not always possible to get these “clean” vaccines in a particular country.

In the case of vaccines linked to abortion, the moral principles have already been presented, but to make it perhaps clearer and more obvious here, let us reflect. The question is: is it permissible to take advantage of a past abortion by being vaccinated with a product made from such cells?

In other words, is the one who benefits from a past sin committing a sin himself? The answer is given by St. Thomas Aquinas: “It is one thing to consent or concur with someone in wickedness, another thing to use the wickedness of someone for good; for he consents or concurs with another in wickedness to whom it is pleasing that that other person engage in wickedness, and perhaps induces him to it, and this is always a sin; but he uses another’s wickedness who turns this evil that someone does to some good, and in this way God uses the sins of men by eliciting from them some good; hence it is lawful too for a man to use the sin of another for good.” (De Malo, q. XIII, a. 4, ad 17. See also Summa Theologica, II-II, 78, 4).

Here it is question not of an evil which one commits oneself, but of a sin committed by another: and this is why it is first necessary to reprove the past sin and not to consent to its malice.

This reprobation is internal, but it may also be necessary to manifest it externally, especially when it comes to avoiding the scandal that could arise from this use: either scandal towards neighbor, or risk of more or less relativizing the initial sin, out of habit or out of self-interest.

We must then make it clear that we do not consent to the sin from which we profit: this is why we will be careful to act only for a “proportionate” reason.

This means that the more serious and scandalous the past sin, the more important must be the reason to benefit from it; likewise, the closer this sin is to its good effect, that is, the more influence it has on this effect, the more one must demand a serious cause.

In the present case, it should be remembered that, while abortion is a particularly heinous crime – which certainly involves the risk of scandal – it does, however, allow the manufacture of vaccines only indirectly and very remotely. The existence of a reasonable motive for consenting to be vaccinated is therefore possible: for example, the inevitable loss of one’s professional activity or social responsibilities, the need to visit an elderly person to support him and not to leave him alone…

Thus, when there is a valid reason proportionate to the possible dangers, it is not immoral to be vaccinated with a product which has been prepared or tested with the above-mentioned fetal cells.


Conclusion

Vaccination against Covid-19 remains a thorny and debated issue. Many complex theories collide, and seeing things clearly is not easy. The unknowns around it, the pressures and the political issues only add to the difficulty. Especially since we cannot overlook the very real fact that Covid does exist and it claims victims.

However, since receiving the vaccination is an individual choice and a matter of personal prudence, it is important not to make it a dogmatic or theological question. Everyone should be left to his own prudence, and charity should be the law which regulates exchanges on this question, as on any other.

Let each apply himself to enlightening his judgment with whatever help he may obtain, and in the first place in the supernatural order, by prayer and recourse to the Holy Ghost.

This will allow him to take his responsibilities before God and thus make up his own mind in complete freedom.

Further, his neighbor should have at heart to respect this choice and to tolerate a decision other than his own, whether it is to be vaccinated or not.

Father A. Sélégny +


(Sources : Courrier de Rome/MG - FSSPX.Actualités)
Illustration 1 : Flickr / Fr Lawrence Lew O.P. (CC BY-NC-ND 2.0)
Illustration 2 : Tommaso Andrea Lorenzone (1824-1902), at the request of Don Bosco., Public domain, via Wikimedia Commons

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  BREAKING: House Democrats vote to codify Roe v. Wade, legalize abortion on demand
Posted by: Stone - 09-24-2021, 01:30 PM - Forum: Abortion - No Replies

BREAKING: House Democrats vote to codify Roe v. Wade, legalize abortion on demand
The bill forbids states from subjecting abortion to ultrasound requirements, mandatory waiting periods, informed-consent requirements, and other health and safety rules.

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Fri Sep 24, 2021
WASHINGTON (LifeSiteNews) — Driven by fears that the Supreme Court may be on the verge of overturning the landmark pro-abortion ruling Roe v. Wade, the U.S. House of Representatives voted 218-211 Friday to pass legislation that would enshrine abortion on demand in federal law.

In December, the nation’s highest court will begin hearing oral arguments in Dobbs v. Jackson Women’s Health Organization, which concerns Mississippi’s HB 1510 law banning abortions from being committed past 15 weeks for any reason other than physical medical emergencies or severe fetal abnormalities. Abortion defenders argue it violates the judicially-created “right” to pre-viability abortions; pro-lifers hope the case will finally lead to the reversal of Roe.

In May, House Democrats reintroduced the so-called Women’s Health Protection Act (WHPA), purportedly to prepare for such a future, though it would go much further than granting the tenets of Roe statutory legitimacy.

The legislation, which has been repeatedly introduced over the past several years without being acted upon, establishes a federal statutory right to perform and obtain abortions, including after fetal viability (under the broad cover of “health”), and specifically forbids states from subjecting abortion to ultrasound requirements, mandatory waiting periods, informed-consent requirements, and other health and safety regulations, such as admitting privileges.

The WHPA also protects so-called “webcam” abortions (i.e., dispensing abortion pills without an in-person doctor’s visit), forbids banning abortions on the basis of a baby’s race, sex, or disability, and forbids banning particular techniques such as dilation and evacuation (D&E) procedures, better known as “dismemberment” abortions because they entail literally ripping unborn babies apart in the womb, then removing them from the uterus limb by limb.

Earlier in September, Democrat Speaker of the House Nancy Pelosi framed the measure as a response to the Texas Heartbeat Act, as well, which forbids abortions on the basis of a detectable fetal heartbeat, and, thanks to its unique enforcement mechanism of private civil suits against violators, has yet to be blocked by the courts.

“S.B. 8 delivers catastrophe to women in Texas, particularly women of color and women from low-income communities,” Pelosi declared, calling it “the most extreme, dangerous abortion ban in half a century, and its purpose is to destroy Roe v. Wade, and even refuses to make exceptions for cases of rape and incest. This ban necessitates codifying Roe v. Wade.”

“What the Democrats are bringing before us, it’s really a radical bill,” Republican House Minority Leader Kevin McCarthy said this week. “It goes beyond Roe v. Wade. It allows abortion on demand up until birth. It shows how far left Democrats have become. Regardless of how you feel about the situation, that is not the place I believe Americans are at. But they are going to spend their time pushing that onto the floor.”

While President Joe Biden is in favor of codifying Roe, and today’s vote is sure to please the Democrats’ pro-abortion base, practically the WHPA is not expected to become law anytime soon. The bill currently has 47 co-sponsors in the evenly-divided Senate, and would need at least ten Republicans to join every Democrat to pass under current rules. Abolishing the legislative filibuster would enable the bill to pass with a simple majority, but Democrat Sens. Kyrsten Sinema and Mark Kelly of Arizona, and Joe Machin of West Virginia, are not in favor of going that far, to the frustration of left-wing activists.

That means that, for now, the future of abortion law remains in the Supreme Court’s hands. Many pro-lifers see the upcoming Mississippi case as the greatest test yet of the current justices, a majority of whom were appointed by Republican presidents yet have still disappointed pro-lifers and conservatives on various occasions.

Only Justice Clarence Thomas is explicitly on the record as anti-Roe, and only he and Justice Samuel Alito have established consistently conservative records over a significant period of time. While those two joined with former President Donald Trump’s three appointees to form a majority willing to let the Texas law temporarily stand on procedural grounds, the latter have disappointed conservatives in other cases, so how they will rule on the substance of abortion law remains to be seen.

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