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| Pope Plans to Restrict Traditional Latin Mass? |
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Posted by: Stone - 06-03-2021, 11:09 AM - Forum: Pope Francis
- Replies (6)
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Pope's Plan to Restrict Traditional Latin Mass Backed by Two Curial Cardinals
Remnant Newspaper | June 1, 2021
The Remnant has independently confirmed that a Vatican document restricting Pope Benedict XVI’s apostolic letter Summorum Pontificum is backed by at least two Vatican cardinals, is in its third draft, and threatens to thwart the growth of the Traditional Latin Mass and other sacraments particularly among diocesan clergy.
Two senior members of the hierarchy confirmed May 31 that the document, first reported by Messainlatino.it on May 25, is currently under review at the Congregation for the Doctrine of the Faith (CDF).
Multiple sources have also told The Remnant that Pope Francis wishes to soon publish the document, and that it is alleged to be receiving backing in varying degrees from two cardinal consultors to the Congregation for the Doctrine of the Faith: Cardinal Pietro Parolin, Vatican Secretary of State, and Cardinal Marc Ouellet, Prefect of the Congregation for Bishops.
The sources also said that these restrictive measures will most probably be carried out by the Congregation for Divine Worship and the Discipline of the Sacraments and its newly appointed under-secretary Msgr. Aurelio García Marcías, whom Pope Francis is said to have raised to the episcopate for the very purpose of executing these plans.
Several senior Vatican sources have also confirmed that the first draft document was preceded by an introductory letter from Pope Francis that is said to have been very harsh and acrimonious toward the Tridentine Mass.
The document is now in the third draft, the first two having been thought to be too severe. If it is eventually published, it is likely to roll back the liberalization of the Extraordinary Form of the Mass introduced by Pope Benedict XVI’s 2007 apostolic letter, Summorum Pontificum.
That document authorized any stable group of faithful attached to the “previous liturgical tradition” to ask their local priest for the Mass who “should willingly accede to their requests.” The decree stated that the older form of the Mass was “never abrogated” and that both the Extraordinary and Ordinary Forms were “two expressions” of “one Roman Rite.”
Quote:N.B. With respect to the crumbs handed to Traditionalists via the Summorum Pontificum - Fr. Hewko has (as well as many other good traditional priests) written and spoken about this many, many times over the years. As a brief reminder of the true machinations in Summorum Pontificum granted by Pope Benedict XVI, one of the chief architects of Vatican II, here are Fr. Hewko's words from an article he wrote called Ambiguous Language, The Devil's Quicksand:
"How is it possible that those trained to refute Modernism and denounce the tactics of the modernists could possibly resort to using those very same means to attain their new goal; to be "recognized as we are" and have "justice done" to unjust penalties? What happened to the primacy of THE FAITH? Whatever happened to "no agreement until Rome converts to Tradition"? What happened to Abp. Lefebvre's proof for the moment of Rome's conversion, namely, the professing of all the papal teachings and condemnations from the Council of Trent down to Pius XII's "Humani Generis"? A few "crumbs of acknowledgement" to some aspects of Tradition are far from proofs of Rome's conversion! "Summorum Pontificum" and the so called "lifting" of excommunications that never existed, are mere tactics and maneuvers, as Abp. Lefebvre himself named other supposed moves on the part of the Holy See, and are none other than attempts to swing the SSPX into the Conciliar Church. Again and again, the proof is in the consequences of all the Traditional Catholic communities that made agreements with Rome. The proof lies in the Roman authorities unwavering adherence to Vatican II!"
The Remnant has learned that the first draft put strict limitations on the age of the celebrants and is described as somewhat similar to the indult of Paul VI, which allowed elderly priests to continue offering the Tridentine Mass after the promulgation of the Novus Ordo Missae by Paul VI. It also discussed whether to allow or prohibit the administration of the other sacraments in the Extraordinary Form of the Roman Rite.
In its present form, communities and diocesan priests who already offer the Mass in the Extraordinary Form may continue to do so, but diocesan clergy who wish to begin offering the Traditional Mass would have to obtain authorization. Whether local bishops or the Holy See will be responsible for granting such permissions is still under discussion.
The administration of the other sacraments in the Extraordinary Form, i.e. marriage, baptism, confirmation, etc., would be maintained for those who already have permission to celebrate the Traditional Mass.
The third draft moves the office of recourse for matters pertaining to the Traditional Latin Mass and oversight of priestly societies and religious communities that use the pre-1970 Missal, from the fourth section of the Congregation for the Doctrine of the Faith (formerly the pontifical commission Ecclesia Dei) to the Congregation for Divine Worship and the Discipline of the Sacraments.
The first draft initially discussed placing these priestly societies (e.g. Fraternity of St. Peter, Institute of Christ the King, and Institute of the Good Shepherd) and other traditional communities under the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, two senior Vatican sources confirmed.
Such a move would be considered potentially more problematic for these communities, in light of the way the congregation has handled contemplative orders in the recent past, namely, through the 2018 Instruction Cor Orans, which requires autonomous female monasteries to belong to a wider federation, and asks novices and professed cloistered contemplative nuns to leave their enclosure for initial and ongoing formation, something alien to cloistered contemplative life.
Under the current plan, Msgr. García, who has served as head of office in the Congregation for Divine Worship since 2016, has been elevated to the episcopate in order to assume the responsibilities formerly carried out under Ecclesia Dei by its former president, Archbishop Guido Pozzo. A professor at the Pontifical Liturgical Institute at the Pontifical Athenaeum Sant’Anselmo, Msgr. García is not known to share Benedict XVI’s views on the sacred liturgy, one source describing him as “the most anti-Tridentine Mass person ever known.”
It is not clear yet whether the fourth section of the Congregation for the Doctrine of the Faith will continue to handle doctrinal matters and relations with the Society of St. Pius X.
Several senior Vatican sources have also confirmed that the first draft document was preceded by an introductory letter from Pope Francis that is said to have been very harsh and acrimonious toward the Tridentine Mass. Jesuit Cardinal Luis Ladaria, Prefect of the CDF, strongly opposed both the first draft and the letter, senior Vatican sources confirmed. The letter has since been revised.
Concerns over possible curtailments of the Extraordinary Form arose after the CDF sent a letter to the presidents of bishops’ conferences worldwide asking them to distribute a nine-point questionnaire about Summorum Pontificum. Cardinal Ladaria said the questionnaire was issued because the Pope wanted to be “informed about the current application” of the apostolic letter.
Approximately thirty percent of the world’s bishops responded to the questionnaire, and more than half of those who responded had a favorable or neutral response, multiple sources confirmed.
One source familiar with the consultation document said that, although the questions were notably biased against Summorum Pontificum, or formulated in a manner that did not always elicit a clear and specific response, what emerged from the questionnaire is how the Traditional Latin Mass has taken root. It has revealed that even in unexpected places, the old Mass is embraced and loved by young people and families, is bearing fruit in flourishing parishes, priestly and religious vocations, and in greater prayer and devotion among the faithful.
On May 31, the French traditional website Paix Liturgique, which was among the first to report on the forthcoming document, published an article titled, “The Summorum Pontificum Galaxy Prepares to Resist!”
Describing Summorum Pontificum as “provisions for peace” that “sought to bring peace to a Church that was sinking deeper and deeper into crisis,” the authors note how “from the very beginning, the traditional movement has been grounded in the action of laymen.”
Their efforts, it continues, were “a surprising and providential manifestation of the sensus fidelium, of the instinct of the faith among the faithful, which defends tooth and nail the lex orandi’s expression of the doctrines of the Eucharistic Sacrifice, the Real Presence, the hierarchical priesthood, and more generally of the transcendence of the mystery: ‘Do this in memory of Me!’”
Should Pope Francis decide to restrict Summorum Pontificum by issuing such a document, Paix Liturgique asserts that “this capacity to resist ‘on the ground’… may well come to include powerful demonstrations and actions.
“Already now,” they add, “in various spots of the globe, they are being given serious consideration.”
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| June 3rd - St. Clotilde, Queen |
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Posted by: Stone - 06-03-2021, 07:10 AM - Forum: June
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June 3 – St Clotilde, Queen of the Franks
![[Image: ?u=https%3A%2F%2Fi.pinimg.com%2Foriginal...f=1&nofb=1]](https://external-content.duckduckgo.com/iu/?u=https%3A%2F%2Fi.pinimg.com%2Foriginals%2F41%2F0b%2F45%2F410b45c62e0845c00f5f38cd7ec65acc.jpg&f=1&nofb=1)
At this Season, in which the Office of the Time is leading us to consider the early developments of Holy Church, Eternal Wisdom so arranges, now as ever, that the Feasts of the Saints should complete the teachings of the movable Cycle. The Paraclete, who has but just down upon us, is to fill the whole earth; the Man-God has sent Him expressly to win over the whole earth and to secure all time, to His Church. Now, it is by subjecting kingdoms to the faith, that He is to form Christ’s Empire; it is by working so that the Church may assimilate all nations to herself, that He gives growth and continuance to the Bride. See there, how at this season wherein He has but just taken possession of the world anew, His cooperators in this His work of conquest, shine out on every side, in the heavens of the holy Liturgy. But the West, more than all the rest, concurs in forming the magnificent constellation that is mingling its radiant splendor with the Pentecostal fires. Indeed, what could better show the Omnipotence of the Spirit of Christ, than the establishment of this Latin christendom, in these distant lands of the West?What Star is this rising today in such silvery beauty on the land of the Franks? The city of Lyons, prepared by the blood of martyrs for this her second glory, saw this new light make growth in her midst; across a distance of three centuries, these rays are blended with those of Blandina. Like Blandina too, Clotilde is a mother; and the maternity of a slave, giving birth in her spotless virginity to Gaulish Martyrs, has already prepared the birth of the Franks to Christ. Clotilde had not, like Blandina, to shed her blood; but other pangs cruelly wrung her breast while she was yet so young, and served to mature her soul for the grand destinies reserved by God, for the privileged children of sorrow. The violent death of her father, Chilperic, dethroned by a fratricide usurper, the sight of her brothers massacred, and of her mother drowned in the Rhone, her long captivity in the Arian court of the murderer who brought heresy with him, to the throne of the Burgundians, developed in her the same heroism that had upheld Blandina in the amphitheater, amidst the anguish of her spiritual childbirth—a heroism that would make this niece of Gondebaud become likewise the mother of a whole nation, to Christ. Let us then unite these two names in one common homage and, prostrate at the Feet of the Eternal Father from Whom descendeth all paternity on earth and in heaven, let us adore these Ways of His, all filled with tenderness and love, in our regard.
God drew the visible universe out of nothingness, solely to manifest his goodness. So, in like manner, has He willed that man, coming out of His hands, without power as yet to recognize his Creator, should recognize, at least, a Mother’s tender love, the first sensible ray, as it were, of Infinite Love. Irresistible in this ray, sublime in its gentleness, exquisite in its purity, giving to the Mother a facility, belonging only to her, to complete in the soul of her child, the entire reproduction of the Divine Ideal that is to be impressed upon him. Now this she does by education. Today’s feast reveals how yet more sublime, more potent, more extensive, is maternity in the order of grace, than it is in that of nature. For when God, coming down amongst us, was pleased to take Flesh of a Daughter of Adam, maternity was raised in Her to the extreme limit that separates the endowments of a simple creature from the divine attributes. Thus rising above the heavens, maternity at the same time embraced the world, bringing all mankind together into close union, without distinction of nation or family, in the one filiation of that Virgin-Mother. The new Adam, the perfect model of our race, and our first-born, willed to have us for His brethren in all fulness, brethren in Mary as in God. The Mother of God was then proclaimed Mother of men, on Calvary; from the summit of the Cross, the Man-God replaced upon the brow of Mary that diadem of Eve, broken by the fall, beside the fatal tree. Constituted sole Mother of the living, by this noble investiture, our Lady entered once again into communication with the privileges of the Father, our Father who is in Heaven. Not only was she by nature like Him, Mother of His Son; but just as all paternity flows down here below from the Eternal Father, and borrows thence supereminent dignity; so too, all maternity was naught, from that moment, but an outflow of Mary’s, and that in the truest sense;—yea, a delegation of her love, and a communication of her august privilege whereby she brings forth men unto God, whose sons they are to be.
Good reason, therefore, have Christian Mothers to glory in their maternity, for in that does their greatness consist; their dignity has increased to a degree, through Mary, that nature could never have dreamed of. But at the same time, under the ægis of Mary, not less real is the Maternity of holy Virgins, not only God’s eyes, but often manifested to their own: the wife too, prepared by a special call from God, and by suffering, is sometimes like Clotilde, endowed with a fecundity of a spiritual order, a thousand times more prolific than that of earth. Happy the fruits of this supernatural Maternity, which under the favor of Mary is fraught with so much greatness! happy the nations on whom by divine munificence a Mother has been bestowed!
History tells how the founders of Empires have ever had the terrible prerogative of impressing upon nations the distinctive character, disastrous or beneficial, which, through length of ages, continues to be theirs. How often does not that want of counterpoise to the preponderance of power, make itself only too evident, in the impetus given rather to destroy than to build up! And wherefore? Because ancient Empires never had a Mother; for this noble title cannot be applied to those women who, under the name of heroines, have transmitted their names to posterity, merely inasmuch as they rivaled the ambition and pomp of conquerors. To Christian times was it reserved, to behold introduced into a people’s life, this element of Maternity, more salutary, more efficacious in its humble gentleness, than that which springs from the talents or vices, from the power or genius of their first princes.
Time was needed to subdue the savage instincts of the warriors of Clovis, and to fit his sword to the noble destiny that awaited it, in the hand of a Charlemagne, or of a St. Louis. With good reason has it been said that the honor of this labor is due to the Bishop and the monks. But to be more accurate and to prove a deeper insight of the ways used by Divine Providence, it were well, perhaps, to pass less lightly over, the woman’s part, for such indeed there was, in the work of conversion and of education, which made the Frankish nation become the eldest son of the Church. Clotilde it was, who led the Franks to the Baptistery of Rheims, and presented to Remigius, the proud Sicambrian transformed, far less by the exhortations of the holy bishopk, than by the force of prayer, the prayer of that strong woman elected by God to bear away this rich spoil, from the camp of hell. What manly energy, what devotedness to God, are displayed in every measure taken by this noble daughter of the Burgundians’ dethroned king. While held beneath the suspicious eye of the usurper, the murderer of her family, she awaits in the silence of prayer and in the exercise of charity, Heaven’s appointed hour. When, at last, the moment comes, taking counsel of none save the Holy Ghost and her own heart, how nobly does she dart forward to conquer unto Christ her betrothed, though yet a stranger to her, outdoing in valor, in this instance, all the warriors of her escort! Strength and beauty, were indeed her covering, her adornment on her bridal day; and the heart of Clovis soon learned that the conquests reserved to his bride, far outstripped in importance, the booty he had hitherto seized by force of arms. Clotilde, on the other hand, found her work already prepared on the banks of the Seine. During fifty years Genevieve had been busy, defending Paris against the pagan hordes, and only awaiting the baptism of the king of the Franks, in order to open to him the city gates.
Still, when on that Christmas night, Clotilde gave birth to the eldest son of Holy Church in Mary’s name, the great work was far from being completed; this newborn people had yet, by the slow process of a laborious education to be fashioned into the most Christian nation. This chosen one of God and of Our Lady does not fall short of the maternal task. But still what anguish of heart to be endured, what tears yet to be shed over these sons of hers, whose violence, peculiar to the race, seems simply indomitable, and the very exuberance of whose rich nature yields them up to the fury of passions, urging them blindly on, to crimes the most atrocious! Her grandchildren inveigled from her side and caught in the perfidious trap laid for them by their faithless uncles, are massacred. Fratricidal wars carry devastation over the whole of that territory of ancient Gaul, purged by her from paganism and heresy. Finally, another pang, but one of a more glorious kind, seems given as a compensation for the bitterness of intestine strife. Her cherished daughter Clotilde the younger, dies worn out by ill usage endured for her faith, at the hand of her Arian husband. Surely all this must have shown clearly enough to the queen of the Franks, that if she was chosen by Heaven to be their mother, she was to have all the pangs, as well as the honor that title involves. Thus does Christ ever deal with his own, when they have earned his confidence. Clotilde well understood this: already a widow and deprived by death of the aid of Genevieve likewise, she had long ago retired to Tours, near to the sepulcher of the Thaumaturgus of the Gauls. There, in the secret of prayer and in the heroism of her childhood’s faith, did she continue, aided by St. Martin, the preparation of this new people for its mighty destinies.
An immense work was this, and one to which no single lifetime could suffice! But though Clotilde was not to witness the desired transformation accomplished, her life was not to close until she had pressed to her heart, at Tours, her illustrious daughter-in-law, Radegonde, and having by this last embrace invested her with her own sublime maternity, she sends her to Poitiers, there to continue, at the tomb of St. Hilary, this great work of intercession. Then when at length, Radegonde herself, having ended her task of suffering and love, must likewise quit this earth, Bathilde will presently come forward, consummating the work, in that remarkable seventh century, the period when “the Frank, at last ready for his mission, is betrothed to Holy Church, and dubbed a Knight of God.”
Clotilde, Radegonde, Bathilde, all three of them, Mothers of France, bear a striking resemblance to one another. All three are prepared, from the early dawn of life, to the devotedness their grand mission would require, by the like trials, captivity, slavery, and massacre or loss of their own relatives: all three, bring to the throne naught but a dauntless love of Christ, the King, and a desire of seeing Him rule the people; all three, set aside the queenly diadem as soon as may be, in order to be able, prostrate before God in retirement and penitence, to attain more surely the one object of their maternal and royal ambition. Heiresses of Abraham in very deed, they found in his faith the fecundity which made them to be mothers of those countless multitudes which the soil, watered by their tears, produced for Heaven. Even in these weakened times of ours, there is still a goodly throng ever passing from the land of the Franks to their true home yonder, there to join the happy band of the combatants of better days. At the sight of this ever increasing group of sons joyously pressing round their thrones, the hearts of Clitlde, Radegonde, and Bathilde, overflowing with love, give utterance in one united cry, to this word of the Prophet: Who hath begotten thee? I was barren and brought not forth, led away, and captive: and who hath brought up these? I was destitute and alone: and these where were they? Then the Lord answering, saith: As I live, thou shalt be clothed with all these as with an ornament, and as a bride thou shalt put them about thee. For thy deserts, and thy desolate places, and the land of thy destruction shall now be too narrow by reason of the inhabitants. The children of thy barrenness shall still say in thine ear: the place is too strait for me, make me more room to dwell in. And kings shall be thy nursing fathers, and queens thy nurses. And thou shalt know that I am the Lord, for they shall not be confounded that wait for him.
But it is time to listen to the Liturgical account of Saint Clotilde’s life.
Quote:Clotilde, daughter of king Chilperic, after the murder of her parents was brought up by her uncle Gondebaud, king of Burgundy, who gave her in marriage to Clovis still a pagan. Having brought forth her first-born son, she had him baptized, a thing rather tolerated by Clovis than consented to. The child to whom was given the name of Ingomer, chancing to die while still wearing the white robe of baptism, Clovis bitterly complained to Clotilde, attributing the death of his son to the vengeance of the gods of his fathers, irritated at this contempt offered to their divinity. But Clotilde said: “I give thanks to the Almighty Creator of all things, that he hath not judged me unworthy to give birth to a son whom he hath deigned to admit to share his kingdom.”
Having brought forth a second son, she wished that he likewise should be baptized, and the name of Clodomir was given to him. The child having fallen ill, the king declared that the fate of the brother was to befall this son also; but he was contrariwise, cured by his mother’s prayers. The queen continued to exhort her husband to reject idolatry and to adore the One God in three Persons; Clovis, however, persisted in the superstitions of the Franks, until at length, being on an expedition against the Alamani, and one day seeing his army waver, he remembered the counsels of Clotilde, and implored the help of Christ, who thereupon granted him victory. Clotilde filled with joy came to meet him, as far as Rheims, having learned how all had happened. Saint Remigius, at her request, instructed Clovis in the faith, and baptized him, anointing him likewise with the sacred chrism.
After the death of Clovis, Clotilde settled herself at Tours, where she passed the rest of her life at the tomb of Saint Martin, giving herself up to watching, alms, and other works of piety, exercising her munificence upon churches and monasteries. Clodomir having been killed in the war of Burgundy, she brought up her grandchildren herself, namely Theobald, Gontaire, and Clodoald. At last, full of days, she gave up her soul to God, at Tours, and her body was transferred to Paris, escorted by choirs chanting Psalms. Her sons, the kings Childebert and Clotaire, buried her beside Clovis, in the sanctuary of the Basilica of St. Peter, since called by the name of St. Genevieve.
The glory of miracles illustrating the tomb of this holy queen, at an early date her body was taken up to be honored, and was placed in a shrine. Whenever the city of Paris suffered any calamity, was the custom in ancient times, to carry the body in procession, with every demonstration of piety. At the end of the eighteenth Century, the impious having seized upon the government, the relics of saints being likewise profaned all over France, by sacrilegious fury, the bones, nevertheless, of this blessed queen, thanks to the admirable providence of God, were secreted by some pious persons. Peace being, later on, restored to the Church, the holy relics were placed in a new shrine, and deposited in the Church of Saints Leu-et-Gilles at Paris, where they are honored with fervent worship.
Great is thy glory on earth and in heaven, O Clotilde, Mother of nations! Not only hast thou given to Holy Church that people of France, surnamed the most Christian; but our own England and Spain also, claim their descent from thee (in the pedigree of Faith, that is) by Bertha and Ingonda, thy noble granddaughters. Ingonda, more fortunate than thy daughter Clotilde, succeeded, by the help of Saint Leander of Seville, in bringing back to the true faith, her husband Hermenegilde, and even leading him to the crown of martyrdom. Bertha, queen of our own fair Kent, welcomed Augustine to our Saxon shores and, through her influence, was our royal Ethelbert brought from the darkness of paganism, even unto baptism and the aureola of sanctity: realizing thus that word of the Apostle, that the unbelieving husband is sanctified by the believing wife. Since those early days, in how many other parts of Europe, and on how many other more distant shores, have not the sons of thine own nation, that nation of which thou wast mother, propagated that light of faith which they received of thee: whether brandishing the sword in defense of the right which belongs to holy Church, the bride of the Man-God, to teach freely and everywhere, the Word of Truth; or whether, becoming themselves missioners and Apostles, carrying the same to infidel nations, far beyond reach of any possible protection, and at the expense of their sweat and of their blood? Happy thou, to be first in bringing forth unto Christ, the King, a nation pure from every stain of heresy and vowed to holy Church from the first moment of her new birth! Rightly indeed the church of Sainte-Marie at Rheims, was the one selected on that Christmas Day of the year 496, for this birth unto God of the Frankish nation; wherein Our Lady in a proportionate manner, gave thee to share her own Motherhood of our race.
There especially lies our motive of confidence in recurring to thee, O Clotilde, in our intercessory prayer this day. Alas! how many of thy sons are far from being what they should be, having such a Mother as thou! But when Our Lady gave thee a share in her own maternal rights, she necessarily, at the same moment, communicated to thee also her own tender compassion, for beguided children deaf to their Mother’s voice. Take pity on these unfortunate sons, led so very far astray, by strange doctrines. The Christian Monarchy founded by thee is no more. Thou didst build it upon the recognized rights of God in his Christ and in the Vicar of his Christ. Princes with short-sighted views of self-interest, traitors to the mission they had received to maintain thy work, imagined they were performing marvels, when they allowed maxims to be spread in thy France, proclaiming the independence of civil power in respect of that of Holy Church; and now by a just retribution, society has proclaimed its independence in respect of Princes! But at the same time, the infatuated populace has really no other idea but that of being its own sovereign, and intoxicated by this false liberty which it dreams to have acquired, it goes so far as to contemn even the supreme dominion of the Creator himself. The rights of man have usurped the rights of God, as the basis of social compact, a new-fangled gospel, that France, now in misled proselytism, is fain to carry over the whole world in place of the true Gospel so loved of yore!
In that unhappy country poisoned by a lying philosophy, such is the excess of delirium, that many who deplore the apostasy of the mass of the population, and wish to remain themselves christians, imagine they can do so, while at the same time, maintaining the destructive principle of Liberalism, the very essence of revolution. Let Christ have Heaven and Souls, say they, but let man have earth, together with full right of governing it as he thinks best or as suits him best. While they fall on their adoring knees before the Divinity of our Lord Jesus, in the sanctuary of their own conscience, they search the Scriptures and are too blind to see there expressed, how the Man-God is and must be King of the whole earth. In learned theses, they inform us that they have probed the very depths of history, and find therein nothing that can contradict their arguments. If indeed they must admit that the government of a Clovis or a Charlemagne, or a Saint Louis, do not correspond in everything to their political axioms, we must, they say, make allowances for those primitive ages: a nation cannot be expected to come in a day, to the perfect age attained at last by the law of progress! Alas! have pity, O dear Mother of France, on the ravings of these poor sons of thine! Arouse once more, in that noble land, the faith of the Franks! Oh! may the god of Clotilde, the Lord of hosts, the King of nations, show himself once more, leading on thy sons to victory, in the name that won for Clovis the field of Tolbiac: Jesus Christ!
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| Prayers in Honor of Our Lord in the Blessed Sacrament |
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Posted by: Stone - 06-03-2021, 06:35 AM - Forum: In Honor of Our Lord
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Indulgenced Prayers to Our Lord in the Blessed Sacrament
O Sacrament most holy! O Sacrament divine! All praise and all thanksgiving be every moment Thine.
(Indulgence 100 days, once a day)
I adore Thee at every moment, O Living Bread of heaven, great Sacrament! Jesus, heart of Mary, I pray you, bless my soul. Holiest Jesus, my Saviour, I give Thee my heart.
(Indulgence 100 days, three times a day)
An Act for Spiritual Communion
by St. Alphonsus de Liguori
My Jesus, I believe that thou art in the Most Holy Sacrament. I love thee above all things, and in my soul I desire thee. Since I cannot receive thee now sacramentally, come at least spiritually to my heart. I embrace thee as already there and unite myself wholly to thee; do not permit that I may ever be separated from thee. Jesus, all my good and all my love, Wound, inflame this heart of mine, that it may all and always burn for Thee.
(An Indulgence of 60, once a day)
Our Lady of the Blessed Sacrament
O Virgin Mary, our Lady of the Blessed Sacrament, thou glory of the Christian people, joy of the universal Church, salvation of the whole world, pray for us, and awaken in all believers a lively devotion toward the Most Holy Eucharist, that so they may be made worthy to partake of the same daily.
(Indulgence of 500 days. Pius X 1906)
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| Litany of the Blessed Sacrament |
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Posted by: Stone - 06-03-2021, 06:29 AM - Forum: Litanies
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Litany of the Blessed Sacrament
Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.
Christ hear us.
Christ, graciously hear us.
God, the Father of heaven, Have mercy on us. *
God, the Son, Redeemer of the world, *
God, the Holy Ghost, *
Holy Trinity, one God, *
Living Bread, that camest down from heaven, *
Hidden God and Saviour, *
Wheat of the elect, *
Wine of which virgins are the fruit, *
Bread of fatness and royal dainties, *
Perpetual Sacrifice, *
Clean Oblation, *
Lamb without spot, *
Most pure Feast, *
Food of Angels, *
Hidden manna, *
Memorial of the wonders of God, *
Supersubstantial Bread, *
Word-made-Flesh, dwelling among us, *
Sacred Host, *
Chalice of benediction, *
Mystery of faith, *
Most high and most adorable Sacrament, *
Most holy of all sacrifices, *
True propitiation for the living and the dead, *
Heavenly antidote against the poison of sin, *
Most stupendous of all miracles, *
Holy commemoration of the Passion of Christ, *
Singular pledge of Divine Love, *
Gift of God, exceeding all fulness, *
Affluence of Divine bounty, *
Overflow of Divine liberality, *
Most august and holy Mystery, *
Medicine of immortality, *
Awful and life-giving Sacrament, *
Bread-made-Flesh by the omnipotence of the Word, *
Unbloody Sacrifice, *
Our Food and our Guest, *
Sweetest banquet, at which angels minister, *
Sacrament of piety, *
Bond of unity and charity, *
Priest and Victim, *
Offerer and Oblation, *
Spiritual sweetness, tasted in its very source, *
Refreshment of holy souls, *
Viaticum of those who die in the Lord, *
Pledge of future glory, *
Be merciful: Spare us, O Lord,
Be merciful: Graciously hear us, O Lord
From an unworthy reception of Thy Body and Blood, Deliver us, O Lord. **
From the lust of the flesh, **
From the lust of the eyes, **
From the pride of life, **
From every occasion of sin, **
Through the desire wherewith Thou didst long to eat this pasch with Thy disciples, **
Through that profound humility wherewith Thou didst wash their feet, **
Through that ardent charity whereby Thou didst institute this Divine Sacrament, **
Through Thy Precious Blood, which Thou hast left us on our altars, **
Through the five Wounds which Thou didst receive for us in this Thy most holy Body, **
We sinners: Beseech Thee to hear us.
That Thou wouldst vouchsafe to preserve and increase our faith, reverence and devotion toward this admirable Sacrament, We beseech Thee, hear us. ***
That Thou wouldst vouchsafe to conduct us, through a true confession of our sins, to frequent reception of the Holy Eucharist, ***
That Thou wouldst vouchsafe to deliver us from all heresy, perfidy, and blindness of heart, ***
That Thou wouldst vouchsafe to impart to us the precious and heavenly fruits of this most Holy Sacrament, ***
That Thou wouldst confirm us in Thy grace, ***
That Thou wouldst preserve us from all snares of the enemy, ***
That at the hour of death Thou wouidst strengthen and defend us by this heavenly Viaticum, ***
That Thou wouldst preserve us unto eternal life, ***
Son of God, ***
Lamb of God, Who takest away the sins of the world: Spare us, O Jesus!
Lamb of God, Who takest away the sins of the world: Hear us, O Jesus!
Lamb of God, Who takest away the sins of the world: Have mercy on us, O Jesus!
Christ, hear us.
Christ, graciously hear us.
V. Thou hast given them Bread from Heaven,
R. Containing in Itself all sweetness.
Let us pray:
O God, Who in this wonderful Sacrament has bequeathed to us a perpetual memorial of Thy Passion: grant us the grace, we beseech Thee, so to venerate the Sacred Mysteries of Thy Body and Blood, that we may ever feel within us the fruits of Thy redemption. Who livest and reignest, God, world without end. Amen.
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| Feast of Corpus Christi |
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Posted by: Stone - 06-03-2021, 05:53 AM - Forum: Pentecost
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FEAST OF CORPUS CHRISTI
From Fr. Leonard Goffine's Explanations of the Epistles and Gospels for the Sundays, Holydays, and Festivals throughout the Ecclesiastical Year 36th edition, 1880
Why is this day called Corpus Christi?
BECAUSE on this Thursday the Catholic Church celebrates the institution of the most Blessed Sacrament of the Altar. The Latin term Corpus Christi signifies in English, Body of Christ.
Who instituted this festival?
Pope Urban IV who, in the decree concerning it, gives the following explanation of the institution and grandeur of this festival:
"Although we daily, in the holy Sacrifice of the Mass, renew the memory of this holy Sacrament, we believe that we must, besides, solemnly commemorate it every year, to put the unbelievers to shame; and because we have been informed that God has revealed to some pious persons that this festival should be celebrated in the whole Church, we direct that on the first Thursday after the octave of Pentecost the faithful shall assemble in church, join with the priests in singing the word of God," &c
Hence this festival was instituted on account of the greatness of the divine mystery; the unbelief of those who denied the truth of this mystery; and the revelation made to some pious persons. This revelation was made to a nun at Liege, named Juliana, and to her devout friends Eve and Isabella. Juliana, when praying, had frequently a vision in which she saw the bright moon, with one part of it somewhat dark; at her request she received instructions from God that one of the grandest festivals was yet to be instituted: the festival of the most Blessed Sacrament of the Altar.
In 1246, she related this vision to Robert, Bishop of Liege, who after having investigated the matter with the aid of several men of learning and devotion, among whom was Jacob Pantaleon, Archdeacon of Liege, afterwards Pope Urban IV, made arrangements to introduce this festival in his diocese, but death prevented his intention being put into effect. After the bishop's death the Cardinal Legate Hugh undertook to carry out his directions, and celebrated the festival for the first time in the year 1247, in the Church of St. Martin at Liege. Several bishops followed this example, and the festival was observed in many dioceses, before Pope Urban IV in 1264 finally ordered its celebration by the whole Church. This order was confirmed by Clement V at the Council of Vienna in 1311, and the Thursday after the octave of Pentecost appointed for its celebration. In 1317, Pope John XXII instituted the solemn procession.
Why are there such grand processions on this day ?
For a public profession of our holy faith that Christ is really, truly, and substantially present in this Blessed Sacrament; for a public reparation of all the injuries, irreverence, and offences, which have been and are committed by impious men against Christ in this Blessed Sacrament; for the solemn veneration and adoration due to the Son of God in this Sacrament; in thanksgiving for its institution, and for all the graces and advantages received therefrom; and finally, to draw down the divine blessing upon the people and the country.
Had this procession a prototype in the Old Law?
The procession in which was carried the Ark of the Covenant containing the manna, was a figure of this procession.
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The Church sings at the Introit the words of David: He fed them with the fat of wheat, alleluia: and filled them with honey out of the rock. Allel. allel. allel. Rejoice to God our helper; sing aloud to the God of Jacob. (Ps. lxxx.) Glory, &c.
PRAYER OF THE CHURCH. O God, who under a wonderful sacrament hast left us a memorial of Thy Passion; grant us, we beseech Thee, so to venerate the sacred mysteries of Thy body and blood, that we may ever feel within us the fruit of thy redemption. Who livest, &c.
EPISTLE. (i Cor. xi. 23—29.) Brethren, I have received of the Lord, that which also I delivered to you, that the Lord Jesus, the same night in which he was betrayed, took bread, and giving thanks, broke, and said: Take ye, and eat; this is my body which shall be delivered for you: this do for the commemoration of me. In like manner also the chalice, after he had supped, saying: This Chalice is the New Testament in my blood: this do ye, as often as you shall drink, for the commemoration of me. For as often as you shall eat this bread, and drink this chalice, you shall show the death of the Lord until he come. Therefore, whosoever shall eat this bread, or drink of the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord. But let a man prove himself: and so let him eat of that bread, and drink of the chalice. For he that eateth and drinketh unworthy, eateth and drinketh judgment to himself, not discerning the body of the Lord.
GOSPEL. (John vi. 56—59.) At that time, Jesus said to the multitude of the Jews: My flesh is meat indeed and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, abideth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me, the same also shall live by me. This is the bread that came down from heaven. Not as your fathers did eat manna and are dead. He that eateth this bread shall live forever.
Quote:The Jews liberated, by the powerful hand of God, from Egyptian captivity, went on dry ground through the midst of the Red Sea, whose waters became the grave of their pursuer, King Pharao, and his whole army. Having arrived in the desert called Sin they began to murmur against Moses and Aaron, their leaders, on account of the want of bread, and demanded to be led back to Egypt where there was plenty. The Lord God took pity on His people. Jn the evening He sent into their camp great flocks of quails, which the Jews caught and ate, and on the morning of the next day the ground was covered with white dew, and in the desert something fine, as if pounded in a mortar, looking like frost on the earth, which as soon as the Jews beheld, they exclaimed in surprise: "Man hu?'' "What is that?'' But Moses said to them: "This is bread which the Lord has given you." And they at once began to collect the food which was white, small as Coriander seed, and tasted like wheat-bread and honey, and was hence- forth called man or manna. God gave them this manna every morning, for forty years, Sabbaths excepted, and the Jews lived upon it in the desert, until they came to the Promised Land. This manna is a figure of the Blessed Sacrament of the Altar which contains all sweetness, and nourishes the soul of him who receives it with proper preparation, so that whoever eats it worthily, dies not, though his body sleeps in the grave, for Christ will raise him to eternal life.
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INSTRUCTION ON THE MOST HOLY SACRAMENT OF THE ALTAR
What is the Sacrament of the Altar?
IT is that Sacrament in which under the appearance of bread and wine the Body and Blood of our Lord Jesus Christ are really, truly, and substantially present.
When and in what manner did Christ promise this Sacrament?
About one year before its institution He promised it in the synagogue at Capharnaum, according to St. John the Evangelist: (vi. 24 — 65) When Jesus, near the Tiberian Sea, had fed five thousand men in a miraculous manner with a few small loaves, these men would not leave Him, because they marvelled at the miracle, were anxious for this bread, and desired to make Him their king. But Jesus fled to a high mountain, and in the night went with His disciples to Capharnaum which was a town on the opposite side of the sea; but a multitude of Jews followed Him, and He made use of the occasion to speak of the mysterious bread which He would one day give them and all men. He first exhorted them not to go so eagerly after the perishable bread of the body, but to seek the bread of the soul which lasts forever, and which the Heavenly Father would give them, through Him, in abundance. This im- perishable bread is the divine word, His holy doctrine, especially the doctrine that He had come from heaven to guide us to eternal life. (vers. 25—38.) The Jews murmured because He said that He had come from heaven, but the Saviour quieted them by showing that no one could believe without a special grace from His Heavenly Father (v. 43, 44) that He was the Messiah, and had come from heaven. After this introduction setting forth that the duty of faith in Him and in His divine doctrine was a spiritual nourishment, Christ very clearly unfolded the mystery of another bread for the soul which was to be given only at some future time, and this the Saviour did not ascribe to the Heavenly Father, as He did the bread of the divine word, but to Himself by plainly telling what this bread was: I am the living bread which came down from heaven. If
any man eat of this bread, he shall live forever, and the bread that I will give, is my flesh for the life of the world, (v. 51, 52.)
But the Jews would not believe these words, so clearly expressed, for they thought their fulfilment impossible, and said: How can this man give us his flesh to eat? (v. 53.) But Jesus recalled not His words, answered not the Jews' objections, but confirmed that which He had said, declaring with marked emphasis: Amen, amen, I say unto you, except you eat the flesh of the Son of Man, and drink his blood, you shall not have life in you. (v. 54.) He that eateth my flesh and drinketh my blood, hath everlasting life, and I will raise him up in the last day. For my flesh is meat indeed: and my blood is drink indeed; he that eateth my flesh and drinketh my blood, abideth in me, and I in him. As the living Father hath sent me, and I live by the Father; so he that eateth me, the same also shall live by me. This is the bread that came down from heaven. Not as your fathers did eat manna, and are dead. He that eateth this bread, shall live forever, (v. 55 — 59.) Jesus, therefore, said distinctly and plainly, that at a future time He would give His own Body and Blood as the true nourishment of the soul; besides, the Jews and the disciples alike received these words in their true, literal sense, and knew that Jesus did not here mention His Body and Blood in a figurative sense, but meant to give them His own real Flesh and Blood for food; and it was because they believed it impossible for Jesus to do this, and because they supposed He would give them His dead flesh in a coarse, sensual manner, that the Jews murmured, and even several of His disciples said: This saying is hard, and who can hear it? But Jesus persisted in His words: My flesh is meat indeed, &c, and calls the attention of His disciples to another miracle: to His future ascension, which would be still more incredible, but would come to pass; and by the words: It is the spirit which quickeneth, the flesh profiteth nothing, the words that I have spoken to you, are spirit and life, [v. 64) He showed them that this mystery could be believed only by the light and grace of the Holy Spirit, and the partaking of His Body and
Blood would not be in a coarse , sensual manner but in a mysterious way. Notwithstanding this, many of His disciples still found the saying hard, and left Him, and went no longer with Him. ftn 67.) They found the saying hard, because, as our Saviour expressly said, they were lacking in faith. He let them go, and seid to His apostles: Will you also go away? thereby showing that those who left Him, understood Him clearly enough, and that His words did contain something hard for the mind to believe. The apostles did not leave Him, they were too well assured of His divinity, and that to Him all was possible, as St. Peter clearly expresses: Lord, to whom shall we go? Thou hast the words of eternal life. And we have believed and have known that thou art Christ, the Son of God. [v. 69, 70.)
From the account given by St. John, it is plainly seen that Christ really promised to give us for our food His most precious Body and Blood, really and substantially, in a wonderful, mysterious manner, and that He did not speak figuratively of faith in Him, as those assert who contemn this most holy Sacrament. If Jesus had so meant it, He would have explained it thus to the Jews and to His disciples who took His words literally, and therefore could not comprehend, how Jesus could give His Flesh and Blood to them for their food. But Jesus persisted in His words, that His Flesh was truly food, and His Blood really drink, He even made it the strictest duty for man to eat His Flesh and drink His Blood; (v. 54) He shows the benefits arising from this nourishment of the soul, (v. 55) and the reason why this food is so necessary and useful, (v. 56.) When His disciples left Him, because it was a hard saying, He allowed them to go, for they would not believe His words, and could not believe them on account of their carnal manner of thinking. This holy mystery must be believed, and cannot be comprehended. Jesus has then promised, as the Catholic Church has always maintained and taught, that His Body and Blood would be present under the appearance of bread and wine in the Blessed Sacrament, a true nourishment for the soul, and that which He promised, He has really given.
When and in what manner did Christ institute the most holy Sacrament of the Altar?
At the Last Supper, on the day before His passion, after He had eaten with His apostles the paschal lamb, which was a prototype of this mystery. Three Evangelists, Matthew, (xxvi. 26 — 29) Mark, (xiv. 22 — 25.) and Luke (xxii. 19 — 20) relate in few, but plain words, that on this evening Jesus took into His hand bread and the chalice, blessed and gave both to His disciples, saying: This is my body, that will be given for you; this is my blood, which will be shed for you and for many. Here took place in a miraculous manner, by the all-powerful word of Christ, the mysterious transformation ; here Jesus gave Him- self to His apostles for food, and instituted that most holy meal of love which the Church says contains all sweetness. That which three Evangelists plainly relate, St. Paul confirms in his first epistle to the Corinthians, (xi. 23 — 29. See this day's epistle) in which to his account of the institution of the Blessed Sacrament he adds: Whosoever shall eat this bread, or drink the chalice of the Lord unworthily, (that is, in a state of sin) shall be guilty of the body and of the blood of the Lord eateth and drinketh judgment to himself, (v. 27 — 29.)
From these words and those of the three holy Evangelists already mentioned, it is clear that Jesus really fulfilled His promise, really instituted the most holy Sacrament, and gave His most sacred Body and Blood to the apostles for their food. None of the Evangelists, nor St.Paul, informs us that Christ said: this will become my body, or, this signifies my body. All agree that our Saviour said this is my body, this is my blood, and they therefore decidedly mean us to understand that Christ's body and blood are really, truly, and substantially present under the appearance of bread and wine, as soon as the mysterious change has taken place. And this is confirmed by the words: that is given for you; which shall be shed for you and for many; because Christ gave neither bread nor wine, nor a figure of His Body and Blood, for our redemption, but His real Body, and His real Blood, and St. Paul could not assert that we could eat the Body and Blood of the Lord unworthily, if under the appearance of bread and wine were present not the real Body and Blood of Christ, but only a figure of them, or if they were only bread and wine. This is also proved by the universal faith of the Catholic Church, which in accordance with Scripture and the oldest, uninterrupted Apostolic traditions* has always believed and taught, that under the appearance of bread and wine the real Body and Blood of Christ are present, as the Ecumenical Council of Trent expressly declares: (Sess. xiii. c. i. can. i. de sacros. Euchar.) "All our ancestors who were of the Church of Christ, and have spoken of this most Blessed Sacrament, have in the plainest manner professed that our Redeemer instituted this wonderful Sacrament at the Last Supper, when, having blessed the bread and wine, He assured the apostles in the plainest and most exact words, that He was giving them His Body and Blood itself; and if any one denies that the holy Eucharist truly,really, and substantially contains the Body and Blood, the Soul and Divinity of our Lord Jesus Christ, therefore the whole Christ, and asserts that it is only a sign or figure without virtue, let him be anathema."
*Thus St. Ignatius, the Martyr, who was instructed by the apostles themselves, rebukes in these words those who even at that time would not believe in the change of the bread and wine into the body and blood of the Lord: "They do not believe that the real body of Jesus Christ our Redeemer who suffered for us and has risen from death is contained in the Sacrament of the Altar." (Ep. ad Smyr.) Thus St. Ireneus who was a disciple of St. Polycarp, a pupil of St. John the Evangelist, writes : "Of the bread is made the body of Christ." (Lib. IV. adv. haer.) In the same manner St. Cyril: "Since Christ our Lord said of this bread, This is my body, who dares doubt it? Since He said, This is my blood, who dares to say, it is not His blood?" (Lib. iv. regul. Cat.) and in another place: "Bread and wine which before the invocation of the most Holy Trinity were only bread and wine, become after this invocation the body and blood of Christ." (Cat. myrt. i.)
What can the unbelievers say to this testimony? Do they know the truth better than those apostles who themselves saw and heard Jesus at the Last Supper, and who taught their disciples that which they had seen and heard? All Christian antiquity proves the error of these heretics.
Did Christ institute this Sacrament for all time?
Yes; for when He had promised that the bread which He would give, was His flesh for the life of the world, (John. vi. 52.) and had said expressly that whosoever did not eat His Flesh and drink His Blood would not have life in Him, He, at the Last Supper, by the words: Do this for a commemoration of me, (Luke xxii. 19.) gave to the apostles and their successors, the priests, the power in His name to change bread and wine into His Body and Blood, also to receive It and administer It as a food of the soul, which power the apostles and their successors, the priests, have always exercised, (i Cor. x. 16.) and will exercise to the end of the world.
How long after the change does Christ remain present under the appearance of bread and wine?
As long as the appearances remain; this was always the faith of the Church; therefore in the primitive ages when the persecutions were raging, after the sacrifice the sacred body of our Lord was taken home by the Christians to save the mystery from the pagans; at home they preserved it, and received It from their own hands, as affirmed by the holy Fathers of the Church Justin, Cyprian, Basil, and others. But when persecution had ceased, and the Church was permitted to profess the faith openly, and without hinderance, the Blessed Sacrament was preserved in the churches, enclosed in precious vessels, (ciborium, monstrance, or ostensorium) made for the purpose. In later times it was also exposed, on solemn occasions, for public adoration.
Do we Catholics adore bread when we pay adoration to the Blessed Sacrament?
No; we do not adore bread, for no bread is there, but the most sacred Body and Blood of Christ, and wherever Christ is adoration is due Him by man and angels. St. Augustine says: u No one partakes of this Body until he has first adored, and we not only do not sin when we adore It, but would sin if we did not adore It." The Council of Trent excommunicates those who assert that it is not allow- able to adore Christ, the only-begotten Son of God, in the Blessed Sacrament. How unjust are those unbelievers who sneer at this adoration, when it has never entered into the mind of any Catholic to adore the external appearances of this Sacrament, but the Saviour hidden under the appearances; and how grievously do those indifferent Catholics sin who show Christ so little veneration in this Sacrament, and seldom adore Him if at all!
Which are the external signs of this Sacrament?
The form and appearance, or that which appears to our senses , as the figure, the color, and the taste, but the substance of the bread and wine is by consecration changed into the real Body and Blood of Christ, and only the appearance of bread and wine remains, and is observable to the senses.
Where and by whom is this consecration effected?
This consecration is effected on the altar during the holy Sacrifice of the Mass (therefore the name Sacrament of the Altar), when the priest in the name and by the power of Christ pronounces over the bread and wine the words which Christ Himself pronounced when He instituted this holy Sacrament. St. Ambrose writes: "At the moment that the Sacrament is to be accomplished, the priest no longer uses his own words, but Christ's words, therefore Christ's words complete the Sacrament."
Is Christ present under each form?
Christ is really and truly present under both forms, in Divinity and Humanity, Body and Soul, Flesh and Blood. That Jesus is thus present is clear from the words of St. Paul: Knowing that Christ rising again from the dead, dieth now no more. (Rom. vi. 9.) Because Christ dies no more, it naturally follows that He is wholly and entirely present under each form. Hence the council of Trent says: "Whoever denies that in the venerable Sacrament of the Eucharist the whole Christ is present in each of the forms and in each part of each form, where a separation has taken place, let him be anathema."
Then no matter how many receive this Sacrament, does each receive Christ?
Yes, for each of the apostles received Christ entirely, and if God by His omnipotence can cause each individual to rejoice at the same instant in the sun's light, and enjoy its entireness, and if He can make one and the same voice resound in the ears of all the listeners, is He not able to give the body of Christ, whole and entire, to as many as wish to receive It?
Is it necessary that this Sacrament should be received in both forms?
No, for as it has already been said, Christ is wholly present, Flesh and Blood, Humanity and Divinity, Body and Soul, in each of the forms. Christ promises eternal life to the recipient also of one form when He says: If any man eat of this bread, he shall live for ever, and the bread that I will give, is my flesh for the life of the world. (John. vi. 52.) The first Christians, in times of persecution, received this Sacrament only in the form of bread in their houses. Though in earlier times, the faithful, like the priests partook of the chalice, it was not strictly required, and the Church for important reasons has since ordered the reception of Communion under but one form, because there was danger that the blood of our Lord might be spilled, and thus dishonored ; because as the Blessed Sacrament must always be ready for the sick, it was feared that the form of wine might be injured by long preservation; because many cannot endure the taste of wine; because in some countries there is scarcity of wine, and it can be obtained only at great cost and with much difficulty, and finally, in order to refute the error of those who denied that Christ is entirely present under each form.
Which are the effects of holy Communion?
The graces of this most holy Sacrament are, as the Roman Catechism says, innumerable; it is the fountain of all grace, for it contains the Author of all the Sacraments, Christ our Lord, all goodness and perfection. According to the doctrine of the Church, there are six special effects of grace produced by this Sacrament in those who worthily receive it. It unites the recipient with Christ, which Christ plainly shows when He says: He that eateth my flesh and drinketh my blood, abideth in me and I in him; (John vi. 57.) hence the name Communion, of which St. Leo writes: "The participation of the Body and Blood of Christ transforms us into that which we receive," and from this union with Christ, our Head, arises also a closer union with our brethren in Christ, into one body, (i Cor. x. 17.) It preserves and increases sanctifying grace, which is the spiritual life of the soul, for our Saviour says: He that eateth me, the same also shall live by me. (John vi. 58.) It diminishes in us concupiscence and strengthens us against the temptations of the devil. St. Bernard says: "This holy Sacrament produces two effects in us, it diminishes sensation in small sins, it removes the full consent in grievous sins; if any of you feel not so often now the harsh emotion of anger, of envy, or impurity, you owe it to the Body and Blood of the Lord;" and St. Chrysostom: "When we communicate worthily we return from the table like fiery lions, terrible to the devils." It causes us to perform good works with strength and courage; for he who abides in Christ, and Christ in him, bears much fruit. (John xv.) It effaces venial sin, and preserves from mortal sin, as St. Ambrose says: "This daily bread is used as a help against daily weakness; and as by the enjoyment of this holy Sacrament, we are made in a special manner the property, the lambs of Christ, which He Him- self nourishes with His own heart's blood, He does not permit us to be taken out of His hands, so long as we cooperate with His grace, by prayer, vigilance, and contest. It brings us to a glorious resurrection and to eternal happiness; for he who communicates worthily, possesses Him w r ho is the resurrection and the life, (John xi. 25.) who has said: He that eateth my flesh, and drinketh my blood, hath everlasting life: and I will raise him up in the last day. (John vi. 55.) He has therefore in Christ a pledge, that he will rise in glory and live for ever. If the receiving of this Sacrament produces such great results, how frequently and with what sincere desire should we hasten to enjoy this heavenly banquet, this fountain of all grace! The first Christians received it daily, and St. Augustine says: "Daily receive, what daily benefits!" and St. Cyril: "The baptized may know that they remove themselves far from eternal life, when they remain a long time from Communion." Ah, whence comes in our days, the indifference, the weakness, the impiety of so many Christians but from the neglect and unworthy reception of Communion ! Christian soul, close not your ears to the voice of Jesus who invites you so tenderly to His banquet: Come to me all you who are heavily laden and I will refresh you. Go often,, very often to Him; but when you go to Him, do not neglect to prepare for His worthy reception, and you will soon feel its effects in your soul.
In what does the worthy preparation for this holy Sacrament consists?
The worthy preparation of the soul consists in purifying ourselves by a sincere confession from all grievous sins, and in approaching the holy table with profound humility, sincere love, and with fervent desire. He who receives holy Communion in the state of mortal sin draws down upon himself, as the apostle says, judgment and condemnation. The worthy preparation of the body consists in fasting from midnight before receiving Communion, and in coming properly dressed to the Lord's banquet.
The holy Sacrament of the Altar is preserved in the tabernacle, in front of which a light is burning day and night, to show that Christ, the light of the world, is here present, that we may bear in mind that every Christian congregation should contain in itself the light of faith, the flame of hope, the warmth of divine love, and the fire of true devotion, by a pious life manifesting and consuming itself, like a light, in the service of God. As a Christian you must believe, that under the appearance of bread Christ is really present in the tabernacle, and that He is your Redeemer, your Saviour, your Lord and King, the best Friend and Lover of your soul, whose pleasure it is to dwell among the children of men; then it is your duty often to visit Him in this most holy Sacrament, and offer Him your homage and adoration. "It is certain," says St. Alphonsus Ligouri, "that next to the enjoyment of this holy Sacrament in Communion, the adoration of Jesus in this Sacrament is the best and most pleasing *of all devotional exercises, and of the greatest advantage to us." Hesitate not, therefore, to practise this devotion. From this day renounce at least a quarter of an hour intercourse with others , and go to church , to entertain yourself there with Christ. Know that the time which you spend in this way, will be of the greatest consolation to you in the hour of death and through all eternity. Visit Jesus not only in the church, but also accompany and adore Him when carried in processions, or to sick persons. You will thus show your Lord the homage due to Him, gather great merits for your- self, and have the sure hope that Christ will one day repay you a hundredfold.
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| Report: Anthony Fauci Said in Released Emails ‘Drug Store’ Masks Are ‘Not Really Effective’ |
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Posted by: Stone - 06-02-2021, 06:43 PM - Forum: Pandemic 2020 [Secular]
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Report: Anthony Fauci Said in Released Emails ‘Drug Store’ Masks Are ‘Not Really Effective’
Dr. Anthony Fauci reportedly described mask wearing as “not really effective” in a February 5, 2020, email to Sylvia Burwell, President of American University and former U.S. Health and Human Services secretary.
“The typical mask you buy in the drug store is not really effective in keeping out virus, which is small enough to pass through the material,” he wrote:
Fauci replied in full to the email:
Quote:Masks are really for infected people to prevent them from spreading infection to people who are not infected rather than protecting uninfected people from acquiring infections. The typical mask you buy in the drug store is not really effective in keeping out virus, which is small enough to pass through the material. It might, however, provide some slight benefit in keep out gross droplets if someone coughs or sneezes on you. I do not recommend that you wear a mask, particularly since you are going to a vey [sic] low risk location. Your instincts are correct, money is best spent on medical countermeasures such as diagnostics and vaccines.
In a 60 Minutes interview from March 8, 2020, Fauci said, “There’s no reason to be walking around with a mask. When you’re in the middle of an outbreak, wearing a mask might make people feel a little bit better and it might even block a droplet, but it’s not providing the perfect protection that people think that it is.
“And, often, there are unintended consequences — people keep fiddling with the mask and they keep touching their face,” he continued.
CNN later reported Fauci changed his mind; that it was a mistake to not recommend people to wear masks:
Quote:We were not aware that 40 to 45% of people were asymptomatic, nor were we aware that a substantial proportion of people who get infected get infected from people who are without symptoms. That makes it overwhelmingly important for everyone to wear a mask.”
So when people say, ‘Well, why did you change your stance? And why are you emphasizing masks so much now when back then you didn’t — and in fact you even said you shouldn’t because there was a shortage of masks?’ Well the data now are very, very clear.
The Centers for Disease Control and Prevention most recently updated their guidelines May 7:
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| US embassy at the Vatican displays homosexual pride flag |
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Posted by: Stone - 06-02-2021, 10:09 AM - Forum: Pope Francis
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US embassy at the Vatican displays homosexual pride flag
Homosexual acts are considered grave sins by the Catholic Church, whose center is the Vatican. It has also taught for millennia that pride is the worst of the seven deadly sins.
Pride flag at U.S. Embassy to the Holy See / Twitter
VATICAN CITY, June 1, 2021 (LifeSiteNews) — The United States Embassy to the Holy See is flying a colorful flag this month, but it’s not Old Glory. Today the U.S. Embassy to the Vatican announced over Twitter that it is celebrating “Pride Month” by exhibiting the bright rainbow stripes of the gay liberation movement.
Tweeting a photo of the flag hanging from the balcony of its building in Rome, an Embassy representative wrote, “The U.S. Embassy to the Holy See celebrates #PrideMonth with the Pride flag on display during the month of June. The United States respects the dignity and equality of LGBTQI+ people. LGBTQI+ rights are human rights.”
Not only are homosexual sex acts considered grave sins by the Catholic Church, whose earthly leader Pope Francis is also the monarch of Vatican City. The Catholic Church has also taught for millennia that pride is the worst of the seven deadly sins.
The U.S. Embassy to the Holy See is not itself in Vatican City, but in the same compound as the U.S. Embassy to the Italian Republic on the Aventine Hill in Rome, near the exclusive Via Veneto. Nevertheless, the choice to fly a flag representing sexual licence in the face of the Vatican may seem undiplomatic.
American Catholic children's author John McNichol told LifeSiteNews that he believes flying the pride flag is a blatant show of disrespect for the Catholic Church.
“I am thoroughly disgusted. In my opinion, given the Catholic faith's stance on homosexual activity, such an action has less in common with attaining and promoting equal rights for people than it does a slap in the face to the Catholic faith for its stances,” McNichol stated via social media.
“It is, regrettably, an action typical of the current American administration's hostility to authentic Catholicism,” he continued. “What is most troubling is that the minions of the Democratic party now feel comfortable in giving the proverbial finger to the Vatican. I cannot think of another group or nation who would be so blatantly targeted and openly disrespected for its views or policies. Is the Biden administration going to fly the flag of Amnesty International, Free Tibet, or other such symbols at the American embassies in China? Methinks not …”
Additionally, a former Canadian ambassador told LifeSiteNews that the U.S. Embassy’s intended audience is not the Holy See but the folks back home.
“Modern diplomacy is increasingly a hall of mirrors, in which the idea is to reflect approved messages back at the home audience,” David Mulroney told LifeSiteNews via social media.
“Just as Chinese Wolf Warrior diplomats craft their messages for the leadership in Beijing, American, Canadian, British and other ‘progressive’ diplomats are aiming their activities at their fellow progressives back home,” he continued. “The host country, in this case the Holy See, merely provides an exotic backdrop.”
Mulroney, a career diplomat, was Canada’s ambassador to the People’s Republic of China between 2009 and 2012.
Currently there is no American ambassador to the Holy See. After Callista Gringrich stepped down from the post in January of this year, diplomat Patrick Connell began to serve as the interim Chargé d’Affairs. Connell had served as Deputy Chief of Mission since July 2020.
Meanwhile, Twitter users have been wondering if American embassies in countries where Muslims form the majority of the population will also fly the homosexual pride flag.
“Is the embassy in Saudi Arabia hanging a pride flag?” asked a pseudonymous man identifying as a Catholic and former American soldier.
“Try do it in Saudi Arabia and see what happens,” urged Franz Mendelssohn.
“The United States has no respect for the religious convictions of Christians,” tweeted Gary Lyles before “Rasser”, a “libertarian conservative,” corrected him, tweeting, “The Biden administration.”
Contact Patrick Connell at the U.S. Embassy to the Holy See
Mr. Patrick Connell
Via Sallustiana, 49
00187 Rome, Italy
Telephone: +39 06 4674-1
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| June 2nd – Sts. Marcellinus, Peter, and Erasmus, Martyrs |
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Posted by: Stone - 06-02-2021, 10:07 AM - Forum: June
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June 2 – Sts. Marcellinus, Peter, and Erasmus, Martyrs
![[Image: Marcellinus-Peter-and-Erasmus-Martyrs.jp...1024&ssl=1]](https://i2.wp.com/sensusfidelium.us/wp-content/uploads/2019/06/Marcellinus-Peter-and-Erasmus-Martyrs.jpg?resize=768%2C1024&ssl=1)
The glory of Martyrdom illumines this day with a profusion rarely met with on the Cycle; and already we seem to descry the rosy dawn of that glad day, excelling all the rest, on which Peter and Paul will consummate, in their blood, their own splendid confession. Italy and Gaul, Rome and Lyons concur in forming a legion of heroes in the service of Heaven. For today, Lyons the illustrious daughter of Rome, is keeping the special festival of a whole phalanx of warriors, headed by the veteran chief, Saint Pothinus, disciple of Saint Polycarp, who in the second century, levied the brave recruits of his battalion, on the banks of the Rhone. But to the Mother Church are due the first honors. Turn we then to Marcellinus, hailing him who, begetting by his fruitful Priesthood a numerous progeny, shares with them the honors of his triumph, in which they had been rendered worthy by the Holy Ghost at once to partake; let us hail, likewise, the Exorcist Peter, leading to the sacred Font such a long line of pagans won over to Christ by witnessing, at his hand, how great is the weakness of the demons.
When Christianity appeared on earth, Satan was indeed, and visibly so, the Prince of this world. Unto him was every altar reared; to his empire were all laws and customs subservient. From the depths of their famous temples, the demon chiefs directed the political affairs of the cities that came to consult their oracles; under diverse names, the frailest of the fallen angels found honor and influence, at the domestic hearth; others had posts assigned to them, in forests, on mountain, at fountains, or on sea, occupying, in opposition to God, this world that had been created by him for his Glory, but which Satan, through man’s accomplicity, had conquered. Four thousand years of abandonment on the part of Heaven permitted the usurper to consolidate his conquest; and a well planned resistance was skilfully prepared, against the day wherein the lawful King should offer to re-enter on his rights.
The coming of the Word made Flesh was the grand signal for the asserting of the divine claim. The prince of this world, personally vanquished by the Son of God, understood well enough that he must needs return to the depths of hell. But the countless powers of darkness constituted by him would maintain the struggle, through the length of ages, and dispute their position inch by inch. Driven from towns by the abjurations of holy Church and the triumph of martyrs, the infernal legions would fain marshal their ranks in the wilderness; there under the leadership of an Anthony or a Pachomius, the soldiers of Christ must wage against them ceaseless and terrific battle. In the West, Benedict, the Patriarch of Monks, in his turn, meets with altars to the demons, yea, with demons themselves on the heights of Cassino, as late as the sixth century. Even in the seventh, they are found contending against St. Gall, for hold on the woods, lakes, and rocks of what we now call Switzerland; and at last they are heard uttering mournful complaint because, driven as they have been from the haunts of men, even such desolate spots as these are denied them. Verily, in the divine mind, the vocation of a monk to the desert, has for its end not alone flight of the world and its concerns, but likewise, the pursuit of demons into their last entrenchments.
We have dwelt thus upon the foregoing considerations because their importance is extreme, and is equalled only by depth of systematic ignorance persisted in on this subject. True Christians of course firmly believe, now as formerly, in the secret and wholly spiritual combat which the soul has to sustain against hell, in the privacy of one’s own conscience; but too many have no scruple in rejecting, as if belonging to the domain of imagination, whatever is related of those other combats maintained, by our fathers, against the demons, in an exterior and more public manner. The excuse for such Christians is no doubt, in the fact that they live in a land where, centuries ago, this war in its external phases, was ended by the social victory of Christendom. But the Holy Ghost has declared that the old serpent, bound up for a thousand years, is at last to be again unchained for a while. If, perchance, we be nearing this fatal epoch, it is high time to look about us; ill prepared shall we be for the waging again of the olden battles, by such ignorance as ours, in which we are maintained by that habit of abandoning, to the conceited impertinence of the shallow science that rules the day, facts (under the name of legend), the best attested in the history of our ancestors. Yea! after all, what is History, even, since the revolt of Lucifer, but the picture of the war that is being waged between God and Satan? Now if, as we have said, Satan has, by divine permission, invaded the exterior world, as well as that of souls, must it not be needful, in order (as our Lord expresses it) to cast him out, that the struggle with him be breast to breast and foot to foot, inasmuch as it has assumed an exterior and visible character?
“The Word,” says Saint Justin, “was made Flesh for two ends: to save believers, and to drive away demons.” So also, the expulsion of demons from the places they occupy in this material world, and especially the bodies of men, the noblest part thereof, would appear in the Gospel, to have been one of the chief characteristics of our Savior’s power. Again, when on quitting the earth, He sent his Apostles to continue His work amidst the Nations, this is the very thing He singles out as a primary sign of the mission they are to fulfill. The world of that day made no mistake about it. Soon enough had the pagans to state the cessation of the ancient oracles, in every place; the cause of a phenomenon of such import to the ancient religion was evident to all: the very demons themselves were not backward in ascribing to the Christian this, their enforced silence.As regards this power of Christianity against hell, the Apologists of the second and third centuries appeal, on the subject, to public testimony, without fear of a contradicting voice. “Before the eyes of everyone,” says St. Justin to the Emperors, “the Christians drive out demons in the name of Jesus Christ, not only in Rome, but in the whole universe.” The gods of Olympus beheld themselves shamefully unmasked, in the presence of their confused adorers, and Tertullian might well challenge thus the magistrates of the Empire: “Let one of those men, who declare themselves to be under the power of the gods be brought before your tribunals: at the commanding word of the first comer amongst us, the spirit whereby they are possessed, will be constrained to confess what he is; if he avow not himself a demon and no god, fearing to lie unto a Christian, at once shed the blood of this Christian blasphemer. But no: the terror they have of Christ is the reason why the mere touch, or even breathing of one of his servants, forces them to take to flight.”
So then, we see, Baptism sufficed to give man such power as this; and verily this was the real meaning of our Lord’s promise, when speaking of those who would believe in Him, and not alone of the heads of the Church, He said: In my name they shall cast out devils. At an early date, however, the Church organizing the holy war constituted among her sons one special Order having for its direct mission the pursuit of Satan, on every point of this visible world. The Exorcists were by this delegation, invested with a power that must needs accelerate the downfall of the prince of this world; and what would be all the more odious and humiliating in this defeat, the Church raised no higher than to the rank of inferior clergy, an order so terrible to hell. Lucifer had aimed at being equal to the Most High; hurled down from heaven, he at least flattered himself in his folly to be able to supplant God upon the earth: and lo! the charge of defeating him here, is confided not to angels, his equals by nature, but to men, yea, to the least the lowest of this race so easily tricked, that for long ages he had seen men prostrate before him! Lo! the hand of flesh constrains him, spirit though he be, to come off his throne; at their word he must needs cast away his vain adornments, he must unmask himself; the water they bless, rekindles within him his eternal tortures; of the prince of this world and his pomps, naught remains but mere Satan, the ugly faced apostate, the condemned criminal wincing in the dust, at the feet of the sons of men, or fleeing like a dry leaf, at the breath of their mouth.
The archangel Michael recognizes in these sons of Adam, the worthy allies of the faithful angels he led forward to victory. But amid these continuators of the mighty battle begun on the heights of heaven, the Exorcist, Peter, comes before us today radiant with matchless splendor. The triumph of martyrdom has been added to his victories, won over Satan’s cohorts. None better than he, drove hell backwards; for, chasing the demons out of men’s bodies, he moreover made conquest of their souls. The Priest Marcellinus, his companion in martyrdom, as he had been in victory, is likewise his associate in glory. The Church wishes that these two names of theirs so redoubtable to the spirits of darkness should shine in one same aureola here below as in heaven. Daily doth she render them the most solemn homage in her power by naming them both, on the dyptich of the Holy Sacrifice together with the Apostles and her first sons. Such was the importance of the mission they fulfilled and the renown of their final combat, that their bodies, translated to the Via Latina, became the nucleus of an illustrious cemetery. The Christians of the age of peace that came soon after their glorious confession, vied with one another in obtaining sepulture near these soldiers of Christ whose protection they craved; Constantine the Great, the vanquisher of Idolatry, deposited at their sacred feet the remains of his mother, Saint Helena, who had herself become a terror to the demons by her discovering the True Cross. A celebrated inscription was composed in their honor by Saint Damasus, who in childhood had learned the details of their martyrdom, from the very executioner himself, afterwards converted; this inscription hard by their tomb, completed the monuments of that catacomb, wherein Christian art had multiplied its richest teachings.
To the memory of Saints Marcellinus and Peter, is joined in the Liturgy of today the name of a holy Bishop and Martyr, formerly well known to the Faithful. If the Acts of his life that have reached us, are not free from all reproach in a critical point of view, the favors obtained by the intercession of this Saint Erasmus or Elmo, wafted his name over the whole of Christendom, as is attested by the numberless forms this name assumed, in various countries of the West during the Middle Ages. He holds a place in the group of Saints styled auxiliatores or Helpers, whose cultus is widespread in Germany and Italy more particularly. Mariners look upon him as their patron, because of a certain miraculous voyage related in his life; one of the tortures to which he was subjected during his Martyrdom, has made him be invoked for the cholic. Nor should we forget to mention here how great a veneration Saint Benedict, the Patriarch of Western Monks, had for Saint Erasmus; when he quitted the Campagna for his solitude on the banks of the Anio, he marked his principal station between Subiaco and Monte Cassino, by building a church and monastery, at Veroli, under the invocation of this holy Martyr; another was dedicated by him in Rome likewise, to St. Erasmus.
Let us now read the few lines devoted by the Church to the memory of our three Saints.
Quote:Peter, an Exorcist, was cast into prison at Rome, under the Emperor Diocletian, by the Judge Serenus, because he confessed the Christian faith. He there set free Paulina, the daughter of Artemius, the keeper of the prison, from an evil spirit which tormented her. Upon this, Artemius and his wife and all their house, with their neighbors who had run together to see the strange thing, would fain be attached unto the service of Jesus Christ. Peter therefore brought them to Marcellinus, the Priest, who baptized them all. When Serenus heard of it, he called Peter and Marcellinus before him, and sharply rebuked them, adding to his bitter words, threats and terrors, unless they would deny Christ. Marcellinus answered him with Christian boldness, whereupon he caused him to be buffeted, separated him from Peter, and shut him up naked, in a prison strewn with broken glass, without either food or light. Peter also he straitly confined. But when both of them were found but to increase in faith and courage, in their bonds, they were beheaded, unshaken in their testimony, and confessing Jesus Christ gloriously, by their blood.
Erasmus Bishop was, in Campania, under the empire of Diocletian and Maximian, beaten with clubs and whips loaded with lead, and afterwards plunged into resin, sulphur, melted lead, boiling pitch, wax also and oil. From all this, he came forth whole and sound; which wonder converted many to believe in Christ. He was remanded again to prison, and straitly bound in iron fetters. But from these he was wondrously delivered by an Angel. At last, being taken to Formi, Maximian caused him to be subjected to diverse torments, and, in the end, being clad in a coast of red-hot brass, the power of God made him be more than conqueror in all these things also. Afterwards, having converted to the faith and confirmed many therein, he obtained the palm of a glorious martyrdom.
You three holy Martyrs did all confess Jesus Christ, in the midst of the most terrific storm ever raised by the demon against the Church. Though all three in different grades of the hierarchy, you were alike guides of the Christian people, drawing them by thousands, in your train, into the arena of martyrdom, and by still more numerous conversions, filling up the void made in earth’s chosen band, by the departure of your victorious companions to heaven. Wherefore, the Church, this day, joins her grateful homage, here below, with the silvery shouts of glad congratulation that ring through the Church triumphant. Be ye propitious, as of yore, in alleviating the ills that overwhelm mankind in this vale of tears. The excess of man’s misery is that he seems to have forgotten how to call on such powerful protectors in his hour of need. Revive your memory, in our midst, by new benefits to our race.
As thou, O Erasmus, was formerly protected by heaven, do thou now, in thy turn, succor those who are a prey to the tempest-tossed sea. In thy last hour of bitter anguish, thou didst suffer thine executioners to tear thy very bowels; lend them a kindly aid to such as call upon thy name when racked by pains which bear some resemblance, though but faint, to what thou didst endure for Christ.
Peter and Marcellinus, linked one to another both in toil and in glory, cast gentle eyes upon us: one glance of yours would make all hell to tremble—would drive far from us its darksome cohorts. But how much is your aid needed in society at large—in the whole visible world! The foe you did so mightily thrust backwards into the fiery pit is once more master. Alas! have we come to the time in which again, taking up war against the Saints, it shall be granted him to overcome them? Scarce does he even hide himself nowadays. Not only does he lead the world by a thousand springs ostensibly put in his hands by Societies formerly Secret; but he may be seen trying to push his way into gatherings of all sorts, into the very bosom of homes, as a family guest, as a comrade in diversion or in business, with table-turning and all those processes for divination such as Tertullian denounced in your early day. The expulsion of demons by Christianity had bee so absolute that up to more recent times, such fatal practices had fallen into utter oblivion amongst us. If at first, in Christian families, the warning voice of the Pastors of God’s Church has prevailed over the incitements of an unhealthy curiosity, still a sect has since been formed in which Satan is sole guide and oracle. The Spiritists, as they are called, in concert with free-masonry, are preparing the way for the final invasion of the exterior world, by infernal bands. Antichrist, with his usurped power and vain prestige, will be but the common product of political lodges and of this sect wherein the task is proposed of bring back, under a new form, the ancient mysteries of paganism. Valiant Soldiers of the Church, make us, we beseech you, worthy of our forefathers. If the Christian army must needs decrease in numbers, let faith all the more wax strong therein; let courage neither lack nor go astray; may its ranks be seen facing the foe, at that last hour in which the Lord Jesus will slay, with the breath of His Mouth, the man of sin, and plunge once again and forever, the whole of Satan’s crew, down into the lowest depths of the bottomless pit.
![[Image: Marcellinus_Petrus.jpg?w=496&ssl=1]](https://i2.wp.com/sensusfidelium.us/wp-content/uploads/2020/06/Marcellinus_Petrus.jpg?w=496&ssl=1) |
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| Vaccine researcher admits ‘big mistake,’ says spike protein is dangerous ‘toxin’ |
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Posted by: Stone - 06-01-2021, 07:58 AM - Forum: COVID Vaccines
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Vaccine researcher admits ‘big mistake,’ says spike protein is dangerous ‘toxin’
‘Terrifying’ new research finds vaccine spike protein unexpectedly in bloodstream.
The protein is linked to blood clots, heart and brain damage, and potential risks to nursing babies and fertility.
May 31, 2021 (LifeSiteNews) — New research shows that the coronavirus spike protein from COVID-19 vaccination unexpectedly enters the bloodstream, which is a plausible explanation for thousands of reported side-effects from blood clots and heart disease to brain damage and reproductive issues, a Canadian cancer vaccine researcher said last week.
“We made a big mistake. We didn’t realize it until now,” said Byram Bridle, a viral immunologist and associate professor at University of Guelph, Ontario, in an interview with Alex Pierson last Thursday, in which he warned listeners that his message was “scary.”
“We thought the spike protein was a great target antigen, we never knew the spike protein itself was a toxin and was a pathogenic protein. So by vaccinating people we are inadvertently inoculating them with a toxin,” Bridle said on the show, which is not easily found in a Google search but went viral on the internet this weekend.
Bridle, a vaccine researcher who was awarded a $230,000 government grant last year for research on COVID vaccine development, said that he and a group of international scientists filed a request for information from the Japanese regulatory agency to get access to what’s called the “biodistribution study.”
“It’s the first time ever scientists have been privy to seeing where these messenger RNA [mRNA] vaccines go after vaccination,” said Bridle. “Is it a safe assumption that it stays in the shoulder muscle? The short answer is: absolutely not. It’s very disconcerting.”
Vaccine researchers had assumed that novel mRNA COVID vaccines would behave like “traditional” vaccines and the vaccine spike protein — responsible for infection and its most severe symptoms — would remain mostly in the vaccination site at the shoulder muscle. Instead, the Japanese data showed that the infamous spike protein of the coronavirus gets into the blood where it circulates for several days post-vaccination and then accumulated in organs and tissues including the spleen, bone marrow, the liver, adrenal glands, and in “quite high concentrations” in the ovaries.
“We have known for a long time that the spike protein is a pathogenic protein. It is a toxin. It can cause damage in our body if it gets into circulation,” Bridle said.
The SARS-CoV-2 spike protein is what allows it to infect human cells. Vaccine manufacturers chose to target the unique protein, making cells in the vaccinated person manufacture the protein which would then, in theory, evoke an immune response to the protein, preventing it from infecting cells.
A large number of studies has shown that the most severe effects of SARS-CoV-2, the virus that causes COVID-19, such as blood clotting and bleeding, are due to the effects of the spike protein of the virus itself
“What has been discovered by the scientific community is the spike protein on its own is almost entirely responsible for the damage to the cardiovascular system, if it gets into circulation,” Bridle told listeners.
Lab animals injected with purified spike protein into their bloodstream developed cardiovascular problems, and the spike protein was also demonstrated to cross the blood brain barrier and cause damage to the brain.
A grave mistake, according to Bridle, was the belief that the spike protein would not escape into the blood circulation. “Now, we have clear-cut evidence that the vaccines that make the cells in our deltoid muscles manufacture this protein — that the vaccine itself, plus the protein — gets into blood circulation,” he said.
Bridle cited the recent publication of a peer-reviewed study which detected spike protein in the blood plasma of three of 13 young healthcare workers that had received Moderna’s COVID-19 vaccine. In one of the workers, the spike protein circulated for 29 days.
Effects on heart and brain
Once in circulation, the spike protein can attach to specific ACE2 receptors that are on blood platelets and the cells that line blood vessels. “When that happens it can do one of two things: it can either cause platelets to clump, and that can lead to clotting. That’s exactly why we’ve been seeing clotting disorders associated with these vaccines. It can also lead to bleeding.” Bridle also said the spike protein in circulation would explain recently reported heart problems in youths who had received the shots.
The results of this leaked Pfizer study tracing the biodistribution of the vaccine mRNA are not surprising, “but the implications are terrifying,” Stephanie Seneff, a senior research scientist at Massachusetts Institute of Technology, told LifeSiteNews. “It is now clear” that vaccine content is being delivered to the spleen and the glands, including the ovaries and the adrenal glands.
The Centers for Disease Control and Prevention (CDC) recently announced it was studying reports of “mild” heart conditions following COVID-19 vaccination, and last week 18 teenagers in the state of Connecticut alone were hospitalized for heart problems that developed shortly after they took COVID-19 vaccines.
AstraZeneca’s vaccine was halted in a number of countries and is no longer recommended for younger people because of its link to life-threatening and fatal blood clots, but mRNA COVID vaccines have been linked to hundreds of reports of blood clotting events as well.
FDA warned of spike protein danger
Pediatric rheumatologist J. Patrick Whelan had warned a vaccine advisory committee of the Food and Drug Administration of the potential for the spike protein in COVID vaccines to cause microvascular damage causing damage to the liver, heart, and brain in “ways that were not assessed in the safety trials.”
While Whelan did not dispute the value of a coronavirus vaccine that worked to stop transmission of the disease (which no COVID vaccine in circulation has been demonstrated to do), he said, “it would be vastly worse if hundreds of millions of people were to suffer long-lasting or even permanent damage to their brain or heart microvasculature as a result of failing to appreciate in the short-term an unintended effect of full-length spike protein-based vaccines on other organs.”
Vaccine-associated spike protein in blood circulation could explain myriad reported adverse events from COVID vaccines, including the 4,000 deaths to date, and nearly 15,000 hospitalizations, reported to the U.S. government’s Vaccine Adverse Event Reporting System (VAERS) as of May 21, 2021. Because it is a passive reporting system, these reports are likely only the tip of an iceberg of adverse events since a Harvard Pilgrim Healthcare study found that less than one percent of side-effects that physicians should report in patients following vaccination are in fact reported to VAERS.
Nursing babies, children and youths, frail, most at risk
Bridle said the discovery of vaccine-induced spike protein in blood circulation would have implications for blood donation programs. “We don’t want transfer of these pathogenic spike proteins to fragile patients who are being transfused with that blood,” he said.
The vaccine scientist also said the findings suggested that nursing babies whose mothers had been vaccinated were at risk of getting COVID spike proteins from her breast milk.
Bridle said that “any proteins in the blood will get concentrated in breast milk,” and “we have found evidence of suckling infants experiencing bleeding disorders in the gastrointestinal tract” in VAERS.
Although Bridle did not cite it, one VAERS report describes a five-month-old breastfed infant whose mother received a second dose of Pfizer’s vaccine in March. The following day, the baby developed a rash and became “inconsolable,” refused to nurse, and developed a fever. The report says the baby was hospitalized with a diagnosis of Thrombotic Thrombocytopenic Purpura, a rare blood disorder in which blood clots form in small blood vessels throughout the body. The baby died.
The new research also has “serious implications for people for whom SARS Coronavirus 2 is not a high risk pathogen, and that includes all of our children.”
Effect on fertility and pregnancy?
The high concentration of spike protein found in testes and ovaries in the secret Pfizer data released by the Japanese agency raises questions, too. “Will we be rendering young people infertile?” Bridle asked.
There have been thousands of reports of menstrual disorders by women who had taken a COVID-19 shot, and hundreds of reports of miscarriage in vaccinated pregnant women, as well as of disorders of reproductive organs in men.
Vicious smear campaign
In response to a request, Bridle emailed a statement to LifeSiteNews on Monday morning, stating that since the radio interview he had received hundreds of positive emails. He added, too, that “a vicious smear campaign has been initiated against me. This included the creation of a libelous website using my domain name.”
“Such are the times that an academic public servant can no longer answer people’s legitimate questions with honesty and based on science without fear of being harassed and intimidated,” Brindle wrote. “However, it is not in my nature to allow scientific facts to be hidden from the public.”
He attached a brief report outlining the key scientific evidence supporting what he said in the interview. It was written with his colleagues in the Canadian COVID Care Alliance (CCCA) — a group of independent Canadian doctors, scientists, and professionals whose declared aim is “to provide top quality, evidence-based information about COVID-19, intent on reducing hospitalizations and saving more lives.”
A focus of the statement was the risk to children and teens who are the target of the latest vaccine marketing strategies, including in Canada.
As of May 28, 2021, there have been 259,308 confirmed cases of SARS-CoV-2 infections in Canadians 19 years and under. Of these, 0.048% were hospitalized, but only 0.004% died, according to the CCCA statement. “Seasonal influenza is associated with more severe illness than COVID-19.”
Given the small number of young research subjects in Pfizer’s vaccine trials and the limited duration of clinical trials, the CCCA said questions about the spike protein and another vaccine protein must be answered before children and teens are vaccinated, including whether the vaccine spike protein crosses the blood-brain barrier, whether the vaccine spike protein interferes with semen production or ovulation, and whether the vaccine spike protein crosses the placenta and impacts a developing baby or is in breast milk.
LifeSiteNews sent the Public Health Agency of Canada the statement of CCCA and asked for a response to Bridle’s concerns. The agency responded that it was working on the questions but did not send answers before publication time.
Pfizer, Moderna, and Johnson & Johnson did not respond to questions about Bridle’s concerns. Pfizer did not respond to questions about how long the company was aware of its research data that the Japanese agency had released, showing spike protein in organs and tissue of vaccinated individuals.
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| Communist ‘antifa’ activists attack Catholic procession in France |
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Posted by: Stone - 06-01-2021, 07:42 AM - Forum: Anti-Catholic Violence
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Communist ‘antifa’ activists attack Catholic procession in France
Attackers insulted and threw objects at the peaceful marchers, prompting one Catholic to tweet that the mob members 'look as if they came straight out of a Gremlins movie.'
A man bloodied by attackers on Saturday, May 29 in Paris seeks help.Facebook
May 31, 2021 (LifeSiteNews) -- A Catholic procession held Saturday in Paris to commemorate the killing in hatred of the faith of 10 priests and seminarists during the socialist insurrection of the “Commune” in 1871 was violently attacked by a group of communist activists and “antifas.”
One hundred fifty years after the brutal killing of 50 hostages in the popular 20th arrondissement of Paris, the “Massacre of the rue Haxo,” old resentment is still alive and the anticlerical French extreme left appears to be anxious to kindle past anger.
The extremists’ attack forced the procession to disband. Two middle-aged men who had joined the procession fell when the demonstrators started throwing garbage cans, bottles and metal fences at those who were praying and singing. One received bad scalp wounds and had to be evacuated by ambulance while covered with blood.
Some 300 people had responded to announcements in the Archdiocese of Paris and five parishes in the northeastern quadrant of the French capital -- including Notre-Dame des Otages, which grew out of a chapel built in the 1930s by a Jesuit -- to commemorate the martyrdom of the 10 men of God on May 26, 1871.
The procession was to cover four kilometers, following the footsteps of the 50 hostages who were taken prisoner by the Parisian insurrection against the new Republican government of Napoleon III, nephew of Napoleon Bonaparte, that had its seat in Versailles after the fall on the battlefield of Sedan in the Franco-Prussian war in 1870.
The first National Assembly of the Third Republic was constituted by a majority of monarchists under the leadership of Adolphe Thiers. Its aims were peace and reconstruction after liberal Paris had been under siege for four months and suffered much. The working class of Paris wanted war and revenge but also more power, libertarian rules with equality between men and women, the recognition of divorce, free love and children born out of wedlock.
The “Federals,” as the insurrection’s members were known, had inflamed opinion against the Catholic Church and its representatives for many weeks, and they rejected the Concordat that Napoleon’s government had signed with Pope Pius VII in 1801 after the French Revolution. The French “Commune” wanted the separation of church and state (that would be formalized some 35 years later in 1905).
This revolutionary and deeply anticlerical force was opposed by the so-called “army of Versailles.” It was constituted by the Republican forces, who were also not particularly favorable to the Catholic Church, and civil war took over the streets of Paris during the “Semaine sanglante,” or “Bloody Week,” from May 21 to May 28, with barricades, bloodshed and severe repression that led to the defeat of the “Commune.”
The 10 religious hostages who were killed in the rue Haxo were some of the many victims of the anticlericalism of the “Commune:” the cause for their beatification is now in Rome and their martyrdom could be officially recognized by 2022.
Catholics who walked, prayed and chanted in the streets of Paris on Saturday certainly didn’t expect to be attacked by those who consider themselves as the inheritors of the insurrection of 1870. They were peacefully proceeding through the Boulevard de Ménilmontant, still in some ways a popular part of town, when they suddenly found themselves at the center of a group of about 30 activists hurling insults and heavy objects at them.
One Catholic live-tweeted during the attack: “We are also praying for those who are presently insulting the Catholic Church and who look as if they came straight out of a Gremlins movie.” That was only the beginning, and appears to have come from local bars and terraces where people were enjoying the spring weather.
Amused at first, he continued, “I’m not filming because my friends and I prefer to remain in a state of recollection, but I assure you it’s worthwhile experiencing this to understand what that left wing is capable of … A woman is screaming insults, another individual is threatening us with gas chambers and another says he’ll burn down our churches.”
Others were shouting: “Everybody hates the people from Versailles. Death to the ‘fachos’” (the “fascists”). Versailles, in the wealthy western suburbs of Paris, is known in France for its unusually large proportion of numerous families and practicing Catholics.
Hooded youths then attacked the procession with “large projectiles,” leading most of the participants to leave for safety’s sake, and a handful of friends continued their march informally. The police were there, the same person said on Twitter, “but clearly undermanned.” A few reinforcements came and chased the agressions with teargas.
Some are now asking why a demonstration of “Commune” sympathizers was authorized by the Prefecture of Police of Paris on the itinerary of the religious procession, albeit a bit earlier in the afternoon, and why only one policeman had been assigned to the security of the Catholic event, at the head of the procession.
The “antifas” proved especially violent: they wrenched banners from the participants in the procession, trampled a flag of the “Souvenir français,” a veteran organization, and even threw heavy metal barriers at the peaceful march in which many women and children were also taking part. It was at this point that one man was wounded, and many sought refuge in the church of the Holy Cross not far away. “We stayed there and waited, praying, until the police exfiltrated us,” one witness recalled.
There will be an official complaint against the assailants. However, there was little official indignation over the event. President Emmanuel Macron, who was on an official visit to South Africa, did not mention the attack, leading many to say that this would have been different if a Muslim event had been physically and verbally assaulted in the same way.
Interior Minister Gerald Darmanin published a tweet saying that “freedom of worship” should ensure that religious events take place in peace: “Thoughts for the Catholics in France.” But besides the fact that the procession had not been properly protected despite an official counter-manifestation, these mere words neither identified the aggressors nor promised that any repression would take place.
Emmanuelle Ménard, a courageous independent deputy at the National Assembly, had asked the government on Monday:
Quote:“The violent actions of a part of the extreme left have been increasing for several years and have become almost systematic against all people who do not think like them. During this procession, several sources mention the near absence of security forces to protect the route, which would have prevented this violence. Mrs. Emmanuelle Ménard therefore asks the Minister of the Interior what measures had previously been put in place to secure the procession, what action was taken by the Paris Police Prefecture from the beginning of the attacks to protect the participants and what measures and means he intends to take to respond effectively and concretely to these repeated acts of violence by these extreme left-wing activists, which are completely intolerable in our democracy.”
Archbishop Michel Aupetit condemned the aggression in an op-ed in Le Figaro.
His auxiliary bishop, Denis Jachiet, who co-organized the procession, also complained, remarking that “the objective was purely religious. There was no political claim in our initiative.”
Bernard Antony, president of the French and Christian defense league AGRIF, published a statement condemning this blindness:
“On the purpose of the procession, Bishop Denis Jachiet, auxiliary bishop of Paris, declared to Le Figaro: ‘The objective was purely religious, there was no political claim in our initiative.’
Quote:“Bishop Jachiet obviously does not seem to understand that it is the hatred of the Catholic religion, of its spiritual and moral values, which has always been sufficient to motivate the aggressions of the atheist extreme left.
“It does not need Catholics to adopt a political positioning in order to hate them.
“The hatred of ‘religion, opium of the people’ is still in the DNA of Marxist-Leninists and revolutionaries in general, Jacobins, Young Turks, Nazis and Communists. But all of these certainly carried out their exterminations of Christians in dozens of countries under the pretext of the harmfulness of the Christian's policies.
“It is therefore useless to try to exonerate oneself from such an accusation. The mere fact of praying for the martyrs of yesterday’s or today’s revolutions constitutes for the communists and other ultra-left groups a provocation that requires a response of liberticidal violence.
“One can always understand this in the light of the fable of the Wolf and the Lamb.
“The communist and leftist aggressors of the Menilmontant procession have once again demonstrated the need for a political order that protects the public freedom of worship.”
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| June 1st - Sts. Justin the Philosopher, Pamphilus, Caprais, Peter of Pisa, and Wistan |
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Posted by: Stone - 06-01-2021, 07:08 AM - Forum: June
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Saints Honored on This Day: Sts. Justin the Philosopher, Pamphilus, Caprais, Peter of Pisa, and Wistan
ST. JUSTIN THE PHILOSOPHER, M.
From the life of the saint, compiled from his writings by Dom. Marand, the learned and judicious editor of St. Justin’s works, printed at Paris in 1742; and at Venice in 1747. Also from Tatian Eusebius, and the original short acts of his martyrdom, in Ruinart. On his writings, see Dom. Nourry, Apparatus is Bibl. Patr. Ceillier, and Marechal, Concordance des Pères, t. 1.
A. D. 167.
ST. JUSTIN was born at Neapolis, now Naplosa, the ancient Sichem, and formerly the capital of the province of Samaria. Vespasian, having endowed its inhabitants with the privileges belonging to Roman citizens, gave it the name of Flavia. His son Titus sent thither a colony of Greeks, among whom were the father and grandfather of our saint. His father, a heathen,* brought him up in the errors and superstitions of paganism, but at the same time did not neglect to cultivate his mind by several branches of human literature. St. Justin accordingly informs us,1 that he spent his youth in reading the poets, orators, and historians. Having gone through the usual course of these studies, he gave himself up to that of philosophy in quest of truth, an ardent love of which was his predominant passion. He addressed himself first to a master who was a Stoic; and after having stayed some time with him, seeing he could learn nothing of him concerning God, he left him, and went to a Peripatetic, a very subtle man in his own conceit: but Justin, being desired the second day after admission, to fix his master’s salary, that he might know what he was to be allowed for his pains in teaching him, he left him also, concluding that he was no philosopher. He then tried a Pythagorean, who had a great reputation, and who boasted much of his wisdom; but he required of his scholar, as a necessary preliminary to his admission, that he should have learned music, astronomy, and geometry. Justin could not bear such delays in the search of God, and preferred the school of an Academic, under whom he made great progress in the Platonic philosophy, and vainly flattered himself with the hope of arriving in a short time at the sight of God, which the Platonic philosophy seemed to have had chiefly in view. Walking one day by the sea-side, for the advantage of a greater freedom from noise and tumult, he saw, as he turned about, an old man who followed him pretty close. His appearance was majestic, and had a great mixture in it of mildness and gravity. Justin looking on him very attentively, the man asked him if he knew him. Justin answered in the negative. “Why then,” said he, “do you look so steadfastly upon me?” Justin replied: “It is the effect of my surprise to meet any human creature in this remote and solitary place.” “What brought me hither,” said that old man, “was my concern for some of my friends. They are gone a journey, and I am come hither to look out for them.”† They then fell into a long discourse concerning the excellency of philosophy in general, and of the Platonic in particular, which Justin asserted to be the only true way to happiness, and of knowing and seeing God. This the grave person refuted at large, and at length by the force of his arguments convinced him that those philosophers whom he had the greatest esteem for, Plato and Pythagoras, had been mistaken in their principles, and had not a thorough knowledge of God and of the soul of man, nor could they in consequence communicate it to others. This drew from him the important query, Who were the likeliest persons to set him in the right way? The stranger answered, that long before the existence of these reputed philosophers, there were certain blessed men, lovers of God, and divinely inspired, called prophets, on account of their foretelling things which have since come to pass; whose books, yet extant, contain many solid instructions about the first cause and end of all things, and many other particulars becoming a philosopher to know. That their miracles and their predictions had procured them such credit, that they established truth by authority, and not by disputes and elaborate demonstrations of human reason, of which few men are capable. That they inculcated the belief of one only God, the Father and author of all things, and of his Son Jesus Christ, whom he had sent into the world. He concluded his discourse with this advice: “As for thyself, above all things, pray that the gates of life may be opened unto thee: for these are not things to be discerned, unless God and Christ grant to a man the knowledge of them.” After these words he departed, and Justin saw him no more: but his conversation left a deep impression on the young philosopher’s soul, and kindled there an ardent affection for these true philosophers, the prophets. And upon a further inquiry into the credibility of the Christian religion, he embraced it soon after. What had also no small weight in persuading him of the truth of the Christian faith, was the innocence and true virtue of its professors; seeing with what courage and constancy, rather than to betray their religion, or commit the least sin, they suffered the sharpest tortures, and encountered, nay, even courted death itself, in its most horrible shapes. “When I heard the Christians traduced and reproached,” says he, “yet saw them fearless and rushing on death, and on all things that are accounted most dreadful to human nature, I concluded with myself that it was impossible those men should wallow in vice, and be carried away with the love of lust and pleasure.”2 Justin, by the course of his studies, must have been grown up when he was converted to the faith. Tillemont and Marand understand, by an obscure passage in St. Epiphanius,3 that he was in the thirtieth year of his age.*
St. Justin, after he became a Christian, continued to wear the pallium, or cloak, as Eusebius and St. Jerom inform us, which was the singular badge of a philosopher. Aristides, the Athenian philosopher and a Christian, did the same; so did Heraclas, even when he was bishop of Alexandria. St. Epiphanius calls St. Justin a great ascetic, or one who professed a most austere and holy life. He came to Rome soon after his conversion, probably from Egypt. Tillemont and Dom. Marand think that he was a priest, from his description of baptism, and the account he gave at his trial of people resorting to his house for instruction. This, however, is uncertain; and Ceillier concludes, from the silence of the ancients on this head, that he was always a layman: but he seems to have preached, and therefore to have been at least deacon. His discourse, or oration to the Greeks,4 he wrote soon after his conversion, in order to convince the heathens of the reasonableness of his having deserted paganism. He urges the absurdity of idolatry, and the inconsistency of ascribing lewdness and other crimes to their deities: on the other hand, he declares his admiration of, and reverence for, the purity and sanctity of the Christian doctrine, and the awful majesty of the divine writings which still the passions, and fix in a happy tranquillity the mind of man, which finds itself everywhere else restless. His second work is called his Parænesis, or Exhortation to the Greeks, which he drew up at Rome: in this he employs the flowers of eloquence, which even in his apologies he despises. In it he shows the errors of idolatry, and the vanity of the heathen philosophers; reproaches Plato with making an harangue to the Athenians, in which he pretended to establish a multitude of gods, only to escape the fate of Socrates; while it is clear, from his writings, that he believed one only God. He transcribes the words of Orpheus the Sibyl, Homer, Sophocles, Pythagoras, Plato, Mercury, and Acmon, or rather Ammon, in which they profess the unity of the Deity. He wrote his book on Monarchy,5 expressly to prove the unity of God, from the testimonies and reasons of the heathen philosophers themselves. The epistle to Diognetus is an incomparable work of primitive antiquity, attributed to St. Justin by all the ancient copies, and doubtless genuine, as Dr. Cave, Ceillier, Marand. &c., show; though the style is more elegant and florid than the other works of this father. Indeed it is not mentioned by Eusebius and St. Jerom; but neither do they mention the works of Athenagoras. And what wonder that, the art of printing not being as yet discovered, some writings should have escaped their notice? Tillemont fancies the author of this piece to be more ancient, because he calls himself a disciple of the apostles: but St. Justin might assume that title, who lived contemporary with St. Polycarp, and others, who had seen some of them. This Diognetus was a learned philosopher, a person of great rank, and preceptor to the emperor Marcus Aurelius, who always consulted and exceedingly honored him. Dom. Nourry6 mistakes grossly, when he calls him a Jew: for in this very epistle is he styled an adorer of gods. This great man was desirous to know upon what assurances the Christians despised the world, and even torments and death, and showed to one another a mutual love, which appeared wonderful to the rest of mankind, for it rendered them seemingly insensible to the greatest injuries. St. Justin, to satisfy him, demonstrates the folly of idolatry, and the imperfection of the Jewish worship and sets forth the sanctity practised by the Christians, especially their humility, meekness, love of those who hate them without so much as knowing any reason of their hatred, &c. He adds, that their numbers and virtue are increased by tortures and massacres, and explains clearly the divinity of Christ,7 the maker of all things, and Son of God. He shows that by reason alone we could never attain to the true knowledge of God, who sent his Son to teach us his holy mysteries; and, when we deserved only chastisement, to pay the full price of our redemption;—the holy One to suffer for sinners,—the person offended for the offenders? and when no other means could satisfy for our crimes, we were covered under the wings of justice itself, and rescued from slavery. He extols exceedingly the immense goodness and love of God for man, in creating him, and the world for his use; in subjecting to him other things, and in sending his only-begotten Son with the promise of his kingdom, to those who shall have loved him. “But after you shall have known him,” says he, “with what inexpressible joy do you think you will be filled! How ardently will you love him who first loved you! And when you shall love him, you will be an imitator of his goodness. He who bears the burdens of others, assists all, humbles himself to all, even to his inferiors, and supplies the wants of the poor with what he has received from God, is truly the imitator of God. Then will you see on earth that God governs the world; you will know his mysteries, and will love and admire those who suffer for him: you will condemn the imposture of the world, and despise death, only fearing eternal death, in never-ending fire. When you know that fire, you will call those blessed who here suffer flames for justice. I speak not of things to which I am a stranger, but having been a disciple of the apostles, I am a teacher of nations,& c.”
St. Justin made a long stay in Rome, dwelling near the Timothin baths, on the Viminal hill. The Christians met in his house to perform their devotions, and he applied himself with great zeal to the instruction of all those who resorted to him. Evelpistus, who suffered with him, owned at his examination that he had heard with pleasure Justin’s discourses. The judge was acquainted with his zeal, when he asked him, in what place he assembled his disciples. Not content with laboring in the conversion of Jews and Gentiles, he exerted his endeavors in defending the Catholic faith against all the heresies of that age. His excellent volumes against Marcion, as they are styled by St. Jerom, are now lost, with several other works commended by the ancients. The martyr, after his first Apology, left Rome, and probably performed the functions of an evangelist, in many countries, for several years. In the reign of Antoninus Pius, being at Ephesus, and casually meeting, in the walks of Xistus, Tryphon, whom Eusebius calls the most celebrated Jew of that age, and who was a famous philosopher, he fell into discourse with him, which brought on a disputation, which was held in the presence of several witnesses during two entire days. St. Justin afterwards committed to writing this dialogue with Tryphon, which work is a simple narrative of a familiar unstudied conversation. Tryphon, seeing Justin in the philosopher’s cloak, addressed him on the excellency of philosophy. The saint answered, that he admired he should not rather study Moses and the prophets, in comparison of whom all the writings of the philosophers are empty jargon and foolish dreams. Then, in the first part of his dialogue, he showed, that, according to the prophets, the old law was temporary, and to be abolished by the new: and in the second, that Christ was God before all ages, distinct from the Father,—the same that appeared to Abraham, Moses, &c., the same that created man, and was himself made man, and crucified. He insists much on that passage, Behold, a virgin shall conceive.8 From the beginning of the conversation, Tryphon had allowed that from the prophets it was clear that Christ must be then come; but he said, that he had not yet manifested himself to the world.9 So evident was it that the time of his coming must be then elapsed, that no Jew durst deny it, as Fleury observes From the Apocalypse and Isaiah, by a mistaken interpretation, Justin inferred the futurity of the Millennium, or of Christ’s reign upon earth for a thousand years, before the day of judgment, with his elect, in spiritual, chaste delights: but adds, that this was not admitted by many true orthodox believers.10 This point was afterwards cleared up, and that mistake of some few corrected and exploded, by consulting the tradition of the whole church. In the third part, St. Justin proves the vocation of the Gentiles, and the establishment of the church. Night putting an end to the conversation, Tryphon thanked Justin, and prayed for his happy voyage: for he was going to sea. By some mistakes made by St. Justin in the etymologies, or derivation of certain Hebrew names, it appears that he was a stranger to that language. The Socinians dread the authority of this work, on account of the clear proofs which it furnishes of the divinity of Christ. St. Justin testifies11 that the miraculous gifts of the Holy Ghost, of curing the sick, and casting out devils in the name of Christ, were then frequent in the church. He excludes from salvation wilful heretics no less than infidels.
But the Apologies of this martyr have chiefly rendered his name illustrious. The first or greater, (which by the first editors was, through mistake, placed and called the second,) he addressed to the emperor Antoninus Pius, his two adopted sons, Marcus Aurelius and Lucius Commodus, and the senate, about the year 150. That mild emperor had published no edicts against the Christians; but, by virtue of former edicts, they were often persecuted by the governors, and were everywhere traduced as a wicked and barbarous set of people, enemies to their very species. They were deemed atheists; they were accused of practising secret lewdness, which slander seems to have been founded on the secrecy of their mysteries, and partly on the filthy abominations of the Gnostic and Carpocratian heretics: they were said in their sacred assemblies to feed on the flesh of a murdered child; to which calumny a false notion of the blessed eucharist might give birth. Celsus and other heathens add,12 that they adored the cross, and the head of an ass. The story of the ass’s head was a groundless calumny, forged by a Jew, who pretended to have seen their mysteries, which was readily believed and propagated by those whose interest it was to decry the Christian religion, as Eusebius,13 St. Justin, Origen, and Tertullian relate. The respect shown to the sign of the cross, mentioned by Tertullian and all the ancient fathers, seems ground enough for the other slander. These calumnies were advanced with such confidence, and, through passion and prejudice, received so eagerly, that they served for a pretence to justify the cruelty of the persecutors, and to render the very name of a Christian odious. These circumstances stirred up the zeal of St. Justin to present his apology for the faith in writing, begging that the same might be made public. In it he boldly declares himself a Christian, and an advocate for his religion: he shows that Christians ought not to be condemned barely for the name of Christian, unless convicted of some crime; that they are not atheists, though they adore not idols; for they adore God the Father, his Son, and the Holy Ghost,14 and the host of good angels.* He exhorts the emperor to hold the balance even, in the execution of justice; and sets forth the sanctity of the doctrine and manners of Christians, who fly all oaths, abhor the least impurity, despise riches, are patient and meek, love even enemies, readily pay all taxes, and scrupulously and respectfully obey and honor princes, &c. Far from eating children, they even condemned those that exposed them.† He proves their regard for purity from the numbers among them of both sexes who had observed strict chastity to an advanced age. He explains the immortality of the soul, and the resurrection of the flesh, and shows from the ancient prophets that God was to become man, and that they had foretold the destruction of Jerusalem, the vocation of the Gentiles, &c. He mentions a statue erected in Rome to Simon Magus, which is also testified by Tertullian, Saint Austin, Theodoret, &c.15 The necessity of vindicating our faith from slanders, obliged him, contrary to the custom of the primitive church, to describe the sacraments of baptism and the blessed eucharist, mentioning the latter also as a sacrifice. “No one,” says he,16 “is allowed to partake of this food but he that believes our doctrines to be true, and who has been baptized in the laver of regeneration for remission of sins, and lives up to what Christ has taught. For we take not these as common bread and common drink; but like as Jesus Christ our Saviour, being incarnate by the word of God, had both flesh and blood for our salvation; so are we taught that this food, by which our flesh and blood are nourished, over which thanks have been given by the prayers in his own words, is the flesh and blood of the incarnate Jesus.” He describes the manner of sanctifying the Sunday, by meeting to celebrate the divine mysteries, read the prophets, hear the exhortation of him that presides, and make a collection of alms to be distributed among the orphans, widows, sick, prisoners, and strangers. He adds the obscure edict of the emperor Adrian in favor of the Christians. It appears that this Apology had its desired effect—the quiet of the church. Eusebius informs us,17 that the same emperor sent into Asia a rescript to the following purport: “When many governors of provinces had written to my father, he forbade them (the Christians) to be molested, unless they had offended against the state. The same answer I gave when consulted before on the same subject. If any one accuse a person of being a Christian, it is my pleasure that he be acquitted, and the accuser chastised, according to the rigor of the law.” Orosius and Zonaras tell us, that Antoninus was prevailed upon by the Apology of Justin to send this order.
He composed his second Apology near twenty years after, in 167, on account of the martyrdom of one Ptolemy, and two other Christians, whom Urbicus, the governor of Rome, had put to death. The saint offered it to the emperor Marcus Aurelius (his colleague Lucius Verus being absent in the East) and to the senate. He undertakes in it to prove that the Christians were unjustly punished with death, and shows how much their lives and doctrine surpassed the philosophers, and that they could never embrace death with so much cheerfulness and joy, had they been guilty of the crimes laid to their charge. Even Socrates, notwithstanding the multitude of disciples that followed him, never found one that died in defence of his doctrine. The apologist added boldly, that he expected death would be the recompense of his Apology, and that he should fall a victim to the snares and rage of some or other of the implacable enemies of the religion for which he pleaded; among whom he named Crescens, a philosopher in name, but an ignorant man, and a slave to pride and ostentation. His martyrdom, as he had conjectured, was the recompense of this Apology: it happened soon after he presented this discourse, and probably was procured by the malice of those of whom he spoke. The genuine acts seem to have been taken from the prætor’s public register. The relation is as follows:
Justin and others that were with him were apprehended, and brought before Rusticus, prefect of Rome, who said to Justin, “Obey the gods, and comply with the edicts of the emperors.” Justin answered, “No one can be justly blamed or condemned for obeying the commands of our Saviour Jesus Christ.” RUSTICUS—“What kind of literature and discipline do you profess?” JUSTIN—“I have tried every kind of discipline and learning, but I have finally embraced the Christian discipline, how little soever esteemed by those who were led away by error and false opinions” RUSTICUS—“Wretch, art thou then taken with that discipline?” JUSTIN—“Doubtles I am, because it affords me the comfort of being in the right path.” RUSTICUS—“What are the tenets of the Christian religion?” JUSTIN—“We Christians believe one God, Creator of all things visible and invisible; and we confess our Lord Jesus Christ, the Son of God, foretold by the prophets, the Author and Preacher of salvation, and the Judge of mankind.” The prefect inquired in what place the Christians assembled. Justin replied, “Where they please, and where they can: God is not confined to a place: as he is invisible, and fills both heaven and earth, he is everywhere adored and glorified by the faithful.” RUSTICUS—“Tell me where you assemble your disciples.” JUSTIN—“I have lived till this time near the house of one called Martin, at the Timothin baths. I am come a second time to Rome, and am acquainted with no other place in the city. If any one came to me, I communicated to him the doctrine of truth.” RUSTICUS—“You are then a Christian?” JUSTIN—“Yes, I am.” The judge then put the same question to each of the rest, viz., Chariton, a man; Charitana, a woman; Evelpistus, a servant of Cæsar, by birth a Cappadocian; Hierax, a Phrygian; Peon, and Liberianus, who all answered, “that, by the divine mercy, they were Christians.” Evelpistus said he had learned the faith from his parents, but had with great pleasure heard Justin’s discourses. Then the prefect addressed himself again to Justin in this manner: “Hear you, who are noted for your eloquence, and think you make profession of the right philosophy, if I cause you to be scourged from head to foot, do you think you shall go to heaven?” Justin replied, “If I suffer what you mention, I hope to receive the reward which those have already received who have observed the precepts of Jesus Christ.” Rusticus said, “You imagine then that you shall go to heaven, and be there rewarded.” The martyr answered, “I do not only imagine it, but I know it; and am so well assured of it, that I have no reason to make the least doubt of it.” The prefect seeing it was to no purpose to argue, bade them go together and unanimously sacrifice to the gods, and told them that in case of refusal they should be tormented without mercy. Justin replied, “There is nothing which we more earnestly desire than to endure torments for the sake of our Lord Jesus Christ; for this is what will promote our happiness, and give us confidence at his bar, where all men must appear to be judged.” To this the rest assented, adding, “Do quickly what you are about. We are Christians, and will never sacrifice to idols.” The prefect thereupon ordered them to be scourged and then beheaded, as the laws directed. The martyrs were forthwith led to the place where criminals were executed, and there, amidst the praises and thanksgivings which they did not cease to pour forth to God, were first scourged, and afterwards beheaded. After their martyrdom, certain Christians carried off their bodies privately, and gave them an honorable burial. St. Justin is one of the most ancient fathers of the church who has left us works of any considerable note.* Tatian, his disciple, writes, that, of all men, he was the most worthy of admiration.18 Eusebius, St. Jerom, St. Epiphanius, Theodoret, &c., bestow on him the highest praises. He suffered about the year 167, in the reign of Marcus Aurelius and Lucius Verus. The Greeks honor him on the 1st of June; in Usuard and the Roman Martyrology his name occurs on the 13th of April.
St. Justin extols the power of divine grace in the virtue of Christians, among whom many who were then sixty years old, had served God from their infancy in a state of spotless virginity, having never offended against that virtue, not only in action, but not even in thought: for our very thoughts are known to God.19 They could not be defiled with any inordinate love of riches, who threw their own private revenues into the common stock, sharing it with the poor.20 So great was their abhorrence of the least wilful untruth, that they were always ready rather to die than to save their lives by a lie.21 Their fidelity to God was inviolable, and their constancy in confessing his holy name, and in observing his law, invincible. “No one,” says the saint,22 “can affright from their duty those who believe in Jesus. In all parts of the earth we cease not to confess him, though we lose our heads, be crucified, or exposed to wild beasts. We suffer dungeons, fire, and all manner of torments: the more we are persecuted, the more faithful and the more pious we become, through the name of Jesus. Some adore the sun: but no one yet saw any one lay down his life for that worship; whereas we see men of all nations suffer all things for Jesus Christ.” He often mentions the devotion and fervor of Christians in glorifying God by their continual homages, and says, that the light of the gospel being then spread everywhere, there was no nation, either of Greeks or barbarians, in which prayers and thanksgivings were not offered to the Creator in the name of the crucified Jesus.23
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| Danes present digital coronavirus passport for travel abroad |
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Posted by: Stone - 06-01-2021, 06:40 AM - Forum: COVID Passports
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Danes present digital coronavirus passport for travel abroad
COPENHAGEN, Denmark (AP) — The Danish government on Friday presented its digital coronavirus passport enabling people to travel abroad or, in Denmark, go to the hairdresser, a tattoo parlor, dine inside a restaurant or wherever else it is needed.
“The corona passport we present today can be used from July 1 when you can travel within the EU,” said Finance Minister Nicolai Vammen.
Some 20% of Denmark’s population of 6 million have been fully vaccinated, according to the latest figures, he said.
During a press conference outside the Copenhagen airport, Health Minister Magnus Heunicke held up his phone to show the app, which only features a QR code and a green bar if the person has been vaccinated twice or recently tested negative for COVID-19.
“What we get now is an app that makes it easier and simpler to use,” Heunicke said. “There is no doubt that we will have to use it over the summer, but it is of course something that needs to be phased out.”
People will either have the code scanned or will flash it before entering an airport, a harbor, a train station, a hairdresser or an eatery.
In certain cases, a physical document can be sent in the mail to serve the same purpose as the app.
“It is a solution that is very easy to use,” said Wammen, adding that if it flashes red, it will not say why.
Wammen could not say whether all EU countries will be ready to go live by the end of June, allowing residents to reunite with friends and relatives living across 30 European countries.
"But Denmark is ready," he said.
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| California Restaurant Charges Customers Wearing Masks Extra $5 |
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Posted by: Scarlet - 05-31-2021, 10:04 PM - Forum: Pandemic 2020 [Secular]
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Brilliant Move, California Restaurant Charges Customers
Wearing Masks Extra $5
May 29, 2021 | Link
This is a brilliant move by the owner of Fiddleheads Cafe in Mendocino, California. The owner charges an extra $5 to customers who wear masks. Not only does this discourage liberal moonbats from dining; thereby creating a more positive, fun and friendly atmosphere; the owner uses the $5 surcharge to fund charity. In addition there is an additional $5 surcharge if you are caught in the cafe bragging about your vaccination.
In many red states, and regions that value freedom, the aggregate mask-wearing populace is now self-identifying as leftist sheep. Any negative incentive against the masked moonbats is a method to cull the risk of contact with the unstable folks. Brilliant !
[url=https://thehill.com/homenews/state-watch/556081-california-cafe-charges-customers-wearing-masks-5][/url]CALIFORNIA– A California cafe owner is charging customers who wear face masks $5 to dine at his establishment.
Chris Castleman, 34, who owns Fiddleheads Cafe in Mendocino, Calif., put up a sign on Sunday notifying customers of the additional fee, according to NBC news.
“I don’t think $5 to charity is too much to ask from mask wearing customers who claim to care so much about the community they live in,” Castleman told the news outlet.
[…] “It’s about time that the proponents of these ineffective government measures start paying for the collateral damage they have collectively caused,” the cafe owner said.
News of the dining fines comes after the Centers for Disease Control and Prevention announced new guidance on masks earlier this month, stating that those who are vaccinated do not need to wear face coverings in most settings.
At the start of the pandemic, California was one of the first states to institute a shelter-in-place order, shuttering most small businesses in the state. Some of the first cases of COVID-19 were found on the West Coast beginning in late February and early March 2020.
Castleman told NBC News that he was forced to close his cafe temporarily in June after the local government warned that mask wearing was not optional during the coronavirus pandemic.
"The government shut everything down," he said. "Everyone wearing a mask is complicit."
During that time, Castleman said that he did follow state orders and provided only curbside service to his customers, though he argued that it was too much to require masks for servers and other workers, NBC News reported.
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| New from Archbishop Viganò: The Great Reset from start to finish |
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Posted by: Stone - 05-31-2021, 05:49 PM - Forum: Archbishop Viganò
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New from Archbishop Viganò: The Great Reset from start to finish
With the pandemic, little by little they told us that isolation, lockdowns, masks, curfews, 'live-streamed Masses,' distance-learning, 'smartworking,' recovery funds, vaccines, and 'green passes' would permit us to come out of the emergency, and, believing in this lie, we renounced the rights and lifestyles that they warned us would never return:
'Nothing will be the same again.'
Archbishop Carlo Maria Viganò
May 31, 2021 (LifeSiteNews) – This first Festival of Philosophy [1] is dedicated to Msgr. Antonio Livi, of whom we all preserve a heartfelt and grateful memory, both for his witness of faith as well for his rare erudition in the theological disciplines. The learned Roman prelate is united to me in a particular way by his path of “conversion” to Tradition, which led him, a few years before me, to the assiduous celebration of the venerable Apostolic Liturgy, in perfect coherence with the doctrine in which he was extremely well-versed. Both of us found ourselves rediscovering the treasures of the Mass of our Ordination, with the consolation of also rediscovering our Priesthood in its fullness. If we wish to remember Monsignor Livi worthily today, I think that we cannot neglect the School of “Common Sense” of which he was the initiator, and that in this moment represents an opportunity to deepen our understanding of the present reality: the great upheavals of this past year, the so-called pandemic, and, more generally, the crisis in which both the world and the Church find themselves. The lack of “common sense” in individuals has in large part made possible this assault against God, against the Church, and against the human race that is represented by the Great Reset and the ideology it expresses. Irrationality, the abdication of reason, the annihilation of critical judgment and the denial of evidence are the true pandemic virus of our time, which in rebellion against God manifests a delirium of omnipotence and in collective madness reveals the just nemesis of this wicked challenge. Saint Paul exhorts us to a rational faith, rationabile obsequium (Rom 12;1), in which faith and reason, like two wings, make us ascend to the contemplation of the Truth, that is, of God Himself. Thus, the Apostle’s warning also implies a healthy distance from the thinking of the world: nolite conformari huic sæculo (Rom 12:2).
A significant precedent
When Stalin decided in 1932 to eliminate millions of Ukrainians in the genocide of Holodomor, he planned a famine as an instrument of social engineering, through which to nationalize agricultural lands and then allocate the profits to industry. Stalin wrote:
Quote:In order to eliminate the Kulaks as a class, the policy of limiting and eliminating single groups of Kulaks is not enough... it is necessary to break the resistance of this class with an open battle and to deprive it of the economic sources of its existence and development. (Josef Stalin, Questioni di leninismo, Rome, 1945).
Stalin then had wheat, beets, potatoes, vegetables, and every sort of food seized; he forbade any sort of commerce – does this sound familiar? – and confiscated the financial resources of the Ukrainians. Children fleeing the countryside were arrested and deported to collective farms called “kolkhozes” and to orphanages, where they died from malnutrition. The Central Committee prohibited movement – a sort of lockdown ante litteram – and accused those who denounced the massacre of the Ukrainians of being the enemy of the people. Holodomor deniers – using the term in its proper sense – maintain that the genocide of 1932-1933 in the Soviet Ukraine never happened or that it occurred without premeditation. The regime’s censorship contributed to hiding a tragedy that today is recognized by many countries as a crime against humanity and that, upon analysis of its method and goal, was also an example of a “Great Reset.”
If a Ukrainian had wondered how it could be that the Russian government, faced with a famine, did not help the population by sending food but rather forbade commercial activity and movement, thereby aggravating the situation, he would have committed the same error as many today who, in the presence of an alleged pandemic, ask why governments have preemptively undermined public health, weakened national pandemic plans, forbidden effective treatments, and administered harmful if not deadly treatments and are now forcing citizens – using the blackmail of perpetual lockdowns, stay-at-home orders, and unconstitutional “green passes” – to submit to vaccines that not only do not guarantee any immunity but actually carry serious short-term and long-term side effects, as well as further spreading more resistant forms of the virus.
Changing our point of view
Looking for any sort of logic in what is told us by the mainstream media, by our government leaders, by virologists and so-called “experts” is an arduous challenge that disappears as if by magic and turns into the most cynical rationality if we only have the intellectual honesty to overturn our point of view. We should therefore renounce the comforting premise which tells us that our leaders act for our good, and more generally the idea that our interlocutors are honest, sincere, and animated by good principles.
Believe me, I understand that it would be easier to bask in the illusion that “everything will be fine” and that this pandemic really is a huge disaster that none of us were prepared for. It is much easier to think that the leaders of the world ought to be judged with grateful indulgence, forgiving them for mistakes that anyone in the same position could have made in the fight against the “invisible enemy.” It warms the heart to believe that the multinational pharmaceutical companies and international health agencies have nothing at heart but our good, and that they could never distribute, solely for economic calculation, experimental drugs that will end up making us all chronically ill or will exterminate us. And it is incredibly difficult and psychologically exhausting to face the daily domestic struggle we have to endure with relatives and friends, acquaintances and colleagues at work, simply because we consider the COVID narrative absurd. Being considered “conspiracy theorists” or “deniers” and being made the object of pity, contempt, or social condemnation is a thankless fate, especially when the people who believe in the global lie are dear to us. And it is even more thankless to feel discriminated against and ostracized even from our ecclesial community, all the more so when we see the ideological flattening in conformity with the mainstream narrative on the part of the bishops and the highest levels of the Hierarchy.
The reality is quite different, and not wanting to accept it makes us fall into that cognitive dissonance that social psychology has extensively studied. The reality is not only different but diametrically opposed to what we are being told, and it will be better for us if we want to understand it, recognize it, face it, and fight it with all our strength – also because the modus operandi with which similar cases have been carried out in the course of history is substantially the same.
Let’s put ourselves in the shoes of the proponents of the Great Reset
Let’s start from the point of view of those who organized this plot rather than of those who are suffering it unknowingly. If we put ourselves in the shoes of a Bill Gates, a George Soros, or a Klaus Schwab, it will not be difficult to understand that if we shamelessly declare that we have decided to decimate the world population by means of a gene serum, in all probability we will not obtain the consent of the masses nor the support of institutions, because making our criminal plan known would provoke a revolt and above all it would reveal our cards.
In reality, we have even declared our plans on several occasions; we have written them in the proceedings of our congresses; we have reiterated them in interviews and institutional meetings; we have even had them engraved on the Georgia Guidestones. Perhaps our admission of this criminal design sounded too brazen, and those who may have felt threatened preferred to look elsewhere, blaming instead those who raised the alarm, unheeded like Laocoon.[2]
And so we decide to tell the “beautiful fable” of global commitment, of eco-sustainability, of inclusivity, of resilience in the face of a virus that we ourselves probably created in a laboratory in Wuhan financed by us, presenting it as a deadly pandemic that requires immediate measures to be taken that are justified by the health emergency. And since there could not really be an emergency since it is simply a flu syndrome, an almost normal coronavirus just as happens in any other year, we have to ask the officials of the WHO – an entity financed almost completely by us and by our ally the Chinese communist dictatorship – to give directives prohibiting treatment, creating a high number of deaths attributable to COVID, and leading patients to death by imposing forced ventilation on them. Obviously the pharmaceutical companies, of which we are shareholders through the Black Rock investment fund, have every interest in producing vaccines without the usual experimentation period, because at the same time that treatments are prohibited, the laws protecting public health can also be waived, and the vaccines – or rather, the gene serums – can be authorized for experimental distribution. And to seal the pactum sceleris with the Chinese regime, we can snow it under with orders for masks, swabs tests, ventilators, and medical supplies, even though we know that they are useless and do not comply with health parameters. In the meantime, our “experts” – who are almost always former employees or whose institutes and consultancies we sponsor – sow panic in the media with projections and forecasts as absurd as they are terrifying, while journalists and television hosts prostitute themselves to their new boss, renouncing professional ethics and their duty to respect the truth at all costs. But we know well that money and fame can easily purchase the sycophantic collaboration and complicit silence of many, especially if they owe their positions to us, if we are shareholders of the newspapers they work for or the main buyers of their advertising space. At the same time, we ensure that public funds are allocated to fund the media, obviously with the implicit expectation that they will promote the official narrative and censor every dissenting voice.
Healthcare is also in our hands, and for years now! We have progressively destroyed the public healthcare system, making use of our personnel in national governments, in the European Union, and in international organizations; and after destroying it we lamented its inefficiency and recommended that it be replaced with private healthcare, of which we are shareholders. What remains of public health is nevertheless set up on a business model that places profit before the provision of services, and in any case it is always the State that pays off the debts of healthcare companies. We know well that the profits to be made off the pandemic are quite tempting to many, even to the point of remaining silent in the face of hospitalizations that are useless or that will even lead to the death of the patient as a result of the treatments that we have mentioned instead of giving them home care. Three thousand euros per day for an intensive care bed for a COVID patient thus legitimizes the social alarm, because those beds are few – we have had their number reduced in recent years thanks to complacent politicians – and in order to increase them during a full pandemic emergency the State spends exorbitant amounts without going through a process of taking bids. If we then manage to use swab tests to make people believe that a very high percentage of the population is positive for the virus, we will guarantee the persistence of the state of emergency, and with it the lockdown and containment measures that destroy the economy. And this is exactly what we want: to cancel small businesses, forcing the population to purchase online everything they can no longer buy in the local family-run store, making money even off the pizza parlor or the restaurant that in order to survive is forced to use delivery companies of which we made sure we were shareholders. Finally, in order to make this assault complete, we increase illegal immigration thanks to our “humanitarian” foundations and NGOs, thereby increasing crime, diverting funds from citizens that are earmarked instead towards dealing with immigration costs, and making Europe be invaded by waves of Muslims who demand rights. Their presence allows us to inexorably break up the social and religious fabric of nations, in the name of “welcoming” and leveraging the sense of guilt, the danger of racism and the do-good rhetoric that we have even succeeded in getting the Catholic Church to accept. Obviously the social destabilization we have created allows us to promulgate laws against discrimination and racial hatred, repressing the dissent of those who feel invaded and threatened. Finally, thanks to the State debt due to the pandemic and the social emergency we have artificially created, we are able to impose the disbursement of funds from the International Monetary Fund, the Central European Bank, and the European Union, putting the population into the noose of debt and constraining it to invest those funds according to criteria and “conditionalities” that only serve to make the transformation of society, the technological community, and the “green economy” even more irreversible: this is the Great Reset.
First we succeeded in creating fear of an “invisible enemy” and silencing the dissenting voices of scientists, intellectuals, and simple citizens; then we succeeded in making people believe that the salvation of the world depends on vaccines; now we are able to blackmail billions of human beings, who will be told that if they want to return to some form of loosening of the restrictions that have been imposed they must accept the “green pass” in order to travel abroad, go to the stadium or go shopping. The pressure we have placed on the masses is such that many will accept these forms of control. Soon they will put out their hands to have a subcutaneous chip implanted that will permit us to bring our plan to its completion.
All this is now a reality: both the vaccine passport, which will not necessarily be limited to COVID, as well as electronic payments in place of cash. “No one could buy or sell unless he had the mark” (Rev 13:17). Thus it will only take pressing a button to cancel a person from social life – and we will be the ones who press it.
And as an insult against the civilization we hate, we force the masses to feed on beetles and larvae, extolling their nutritional properties and their low environmental impact, while we reserve choice meats for ourselves. We ask them to renounce private property in exchange for universal income, with which they can pay us the leasing for their 30-square-meter housing unit, obviously with zero emissions. We send them around on electric scooters made in China while we ride in custom-built cars that cause all sorts of pollution, cruise around on very expensive yachts and travel by helicopter. And while laid-off fifty year olds get jobs as delivery boys, we receive billions in dividends from our companies based in tax havens. We have reached such a level of enslavement of the masses that we have no reason to fear any revolt, which in any case would be quelled with truncheon blows as the media and our ally the Left remained silent.
Even if the pandemic farce does not have the desired effects due to unforeseen events, we already have the next step ready: the climate emergency as the pretext for imposing the “ecological transition” and “sustainable development.” Or else we will start yet another conflict in the Middle East so as to provoke terrorist attacks in our cities and sow panic among the population. And if these tried and tested methods don’t succeed, we could invent – why not? – an alien attack, about which some of our friends are beginning to open the famous Overton Window: what better than extra-terrestrials can be considered an “invisible enemy” to feed collective fear, after decades of films in which we show invasions of creatures from outer space? On the other hand, the masses believe everything the mainstream media tells them – as we have seen in recent months – no matter how absurd and irrational it may be. If you see it on television, it must be true!
The modus operandi of the Great Reset
And now, taking off the shoes of Gates and Soros, we observe the entire operation from the outside, seeking to identify the recurring elements. The first, as I said earlier, is the secrecy of the criminal design of the elite and the need to cloak it in acceptable ideals. The second is the creation of an emergency situation – in the past it could have been a war fought with weapons, today a bacteriological war or a conflict fought financially – that makes recourse to the solutions that the elite has prepared and planned inevitable. The third element consists in the apparent solution that allows for the implementation of those “reforms” and limitations of personal liberties that in normal times would be unacceptable and illegitimate. This will split society internally, creating new enemies of the people and distracting them from the real architects of the conflict.
If we think about the attack of September 11, 2001, we understand that the modus operandi is essentially the same, as also happened with the Gulf War or the Libyan Civil War. The terrorist threat was used as prophasis, an apparent cause, a false pretext for authorizing investments in the military industry, the tightening of controls on the populace, political upheavals, and to appropriate energy resources in Iraq and Libya and prevent the economic independence of the nations of the former French colonies in West and Central Africa. The destabilization thus achieved fueled the ethnic substitution plan in Europe and at the same time stripped Africa of the young generations that would have been able to make it prosperous and autonomous. It also struck the Catholic communities in the former colonies by fueling Islamic fanaticism as a prerequisite for bloody conflicts and now exports those conflicts to a de-Christianized Europe that inertly watches the daily burning of its churches, while a petulant Swedish girl is used by the system as an apocalyptic preacher of climate change and global warming.
At the base of this modus operandi there is always a lie, that serves to hide the true intentions of the elite and makes us accept as inevitable those changes that, in conditions of relative normality, would have resulted in revolts that were difficult to stifle. The blaming of dissenters, the criminalization of those who do not accept subjecting themselves to the vaccine, the psychiatrization of “deniers” or “conspiracy theorists” are taking shape in recent months with the formation of detention camps, the prohibition of travelling without health checks and above all thanks to the pounding drum of the media. The spread of 5G technology, which in many countries has gone unnoticed due to the lockdowns, will allow population tracking by means of apps or a subcutaneous chip in constant connection with the internet.
The Great Reset has numerous precedents
The lie, therefore, is the consistent mark of the architects of the various Great Resets of the last few centuries. The Protestant Pseudo-Reformation was a Great Reset, which struck at Europe’s unity of faith, creating a laceration whose disastrous consequences are still seen today. The French Revolution was a Great Reset, as was the Italian Risorgimento, as well as the Russian Revolution. The two World Wars were Great Resets, along with the Industrial Revolution, the Revolution of 1968, and the fall of the Berlin Wall. Each time, if you notice, the apparent reason for these revolutions never corresponded to the real one. The selling of indulgences as a pretext for Luther’s revolt leveraged the desire of the German Princes to take possession of the monasteries and dioceses and had to obtain the spread of heresy in the world and the weakening of the Papacy, the first defense of Christianity. In France, the poverty of the people was a pretext for the cancellation of the monarchy and the establishment of the Masonic and anti-Christian Republic. The division of the Italian States and the aspiration to an ideal of national unity was the pretext for the destruction of kingdoms and duchies and the annexation of the Papal States to the Kingdom of Italy, whose monarchy was subservient to the Masonic lodges and in its turn was cancelled by them as soon as the task was completed. The oppression of the Russian peasants was the pretext for the elimination of the Czar and the establishment of the communist dictatorship. The claim of individual nationalities was the pretext for the First World War in order to cancel the Austro-Hungarian Empire and perpetuate ethnic conflicts. In the Second World War, Nazism – first financed and then combatted – was a pretext for colonizing Europe and subjecting it economically and culturally to American liberal capitalism and Russian communism, thereby weakening it. The condition of laborers was the pretext for exploiting them in the factories and feeding the Moloch of modern capitalism. Young people’s desire for freedom was the pretext for corrupting their intellect and will, for breaking up the traditional family with divorce, cancelling motherhood with contraceptives and abortion, and striking at the very concept of authority. The end of the Soviet Bloc and its satellite countries was the pretext for spreading liberal capitalism and consumerism and morally corrupting a people exhausted by seventy years of communist dictatorship, whose strenuous opposition to the New World Order is the reason for the recent and continuous attacks on President Putin.
The Great Reset also involves the Church
In this long series of Great Resets organized by the same elite of conspirators, not even the Catholic Church has managed to escape. She too, with Vatican II, saw a greater understanding of the liturgy by the people given as a pretext for destroying the apostolic Mass, cancelling the sacred language and profaning the rites. And the longing for unity with heretics and schismatics was the pretext by which conciliar ecumenism was inaugurated, which laid the ideological foundations for the present apostasy. The democratization of the Church, in the name of an alleged greater participation of the laity, has served only as a pretext for progressively undermining papal power and parliamentarizing the power of the bishops, who are today reduced to mere executors of the decisions of the Bishops’ Conferences.
The lies of the various Great Resets
Like all frauds, those that are hatched by the devil and his servants are based on false promises that will never be kept, in exchange for which we give up a certain good that will never be restored to us. In Eden, the prospect of becoming like gods led to the loss of friendship with God and to exclusion from eternal salvation, which only the redemptive Sacrifice of Our Lord was able to repair. The revolution against the Catholic monarchies was obtained by the promise made to the lower classes, which was never kept, offering them prosperity and a reduction of taxes. Those who believed in the deception saw their world collapse and found themselves much more oppressed than before. The Industrial Revolution was accepted because it promised new jobs in the factories, but those who left the countryside or the family shop found themselves exploited on the assembly line, torn from the traditional rhythms of the village and crammed together in the bleak outskirts of the large metropolises.
With the pandemic, little by little they told us that isolation, lockdowns, masks, curfews, “live-streamed Masses,” distance-learning, “smartworking,” recovery funds, vaccines, and “green passes” would permit us to come out of the emergency, and, believing in this lie, we renounced the rights and lifestyles that they warned us would never return: “Nothing will be the same again.” The “new normal” will still be presented to us as a concession that will require us to accept the deprivation of freedoms that we had taken for granted, and accordingly we will compromise without understanding the absurdity of our compliance and the obscenity of the demands of those who command us, giving us orders so absurd that they truly require a total abdication of reason and dignity. At each step there is a new turn of the screw and a further step towards the abyss: if we do not stop ourselves in this race towards collective suicide we will never go back.
The lie, therefore. A lie that we also find denounced in Sacred Scripture: if the Serpent had said to Adam and Eve that by eating the fruit of the tree they would lose immortal life and all of the gifts that God had given them, we would still be in Eden. But what can we expect from the one who is “a murderer from the beginning,” “a liar and the father of lies” (Jn 8:44). Was it not thanks to lies and false testimony that Our Lord was condemned, accused by the Sanhedrin of having told people not to pay taxes to Caesar? Was it not with deception and blackmail that the High Priests pushed Pilate to have the Son of God crucified, threatening Pilate that if he found Him innocent he would set himself against the Roman Emperor?
The Great Reset is the last step before the New World Order
It is our duty to reveal the deception of this Great Reset, because it may be traced back to all the other assaults that in the course of history have tried to nullify the work of redemption and establish the tyranny of the Antichrist. Because this is in reality what the architects of the Great Reset intend. The New World Order – a name which significantly echoes the conciliar Novus Ordo – overturns the divine cosmos in order to spread infernal chaos, in which everything that civilization has painstakingly constructed over the course of millennia under the inspiration of grace is overturned and perverted, corrupted and cancelled.
Each of us must understand that what is happening is not the fruit of an unfortunate sequence of chance occurrences, but corresponds rather to a diabolical plan – in the sense that the Evil One is behind all this – which over the centuries pursues a single goal: destroying the work of creation, nullifying the redemption, and cancelling every trace of good on the earth. And in order to obtain this, the final step is the establishment of a synarchy in which command is seized by a few faceless tyrants who thirst for power, who are given over to the worship of death and sin and to the hatred of life, virtue and beauty because in them shines forth the greatness of that God against whom they still cry out their infernal “Non serviam.” The members of this accursed sect are not only Bill Gates, George Soros, or Klaus Schwab, but also those who for centuries have been plotting in the shadows in order to overthrow the Kingdom of Christ: the Rothschilds, the Rockefellers, the Warburgs, and those who today have formed an alliance with the highest levels of the Church, using the moral authority of the Pope and bishops to convince the faithful to get vaccinated.
The corruption of authority is the necessary premise of the Great Reset
Along with an awareness of the criminal lie of the entire system, we must also take note of the corruption of authority and the failure of the social, political and religious model that is the child of the Revolution. Modern democracy has proven to be, once again, a deception with which it was desired to oust Christ the King from His lordship over individuals and over societies, under the apparent pretext of giving the people a power that has in fact been usurped by an anti-Christian and antichristic elite. When it is stated that authority does not derive from God but resides in the people; when religion is not considered as a supernatural transcendent principle but instead as an amorphous immanent sentimentalism or a variant of anthropology; when morality loses its bond with the eternal law inscribed by God in human nature and instead adapts to fashions, nothing prevents those who govern as well as the governed from being dishonest and simply pursuing their own particular interests, because there is no longer good and evil, reward and punishment, heaven and hell. Everything is then based on a perverted concept of liberty corrupted into license: one can betray, steal, kill, and lie without hesitation, without that fear of God that in other times was able to curb our inclination to evil: if not out of love for the Creator and Redeemer than at least out of fear of the punishment that our evil conduct would inexorably entail.
We find ourselves facing a political class without ideals, in whom the bonum commune was first replaced by political programs which they used to obtain consent, and today by the simple subservience of those who govern us to the interests who get them elected, pay them, and demand their absolute obedience to the demands of the New World Order. We have reached the point at which even the vote, which was once exalted as the highest expression of democracy, is considered an annoying tinsel, to be granted only if those in charge are certain that they can bend it in their favor, and where it is expressed otherwise it can be modified or ignored: the colossal electoral fraud of the American presidential elections is a striking example of this.
But if the politicians and world leaders are subservient to the globalist elite and do not pursue the good of the citizens, the social contract fails, and the authority with which they believe they are endowed is lost, since it has no ratification, either from above – since the supernatural principle and bond of authority have been cancelled – or from below. And this is nothing but infamous dictatorship and hateful tyranny – a tyranny that cannot be overthrown by appealing to the revolutionary principles that determined it, but by returning to recognize that “there is no authority except from God” (Rom 13:1), and that the “secularism” of the State is a blasphemy, since it denies the sovereign rights of the Creator and Redeemer over those whom He has created and redeemed.
A crisis of authority that also involves the Hierarchy
That authority which, since the French Revolution, was usurped from the Lord and attributed to the popular will, had remained intact within the Church to some extent. Up until sixty years ago she proclaimed the Kingship of Christ not only over His subjects, over societies and nations, but principally over Herself, recognizing Our Lord as the Head of the Mystical Body and the Pope as His Vicar on earth. Vatican II shifted the Kingship of Christ in an eschatological key, and the Church thus found herself a victim of that same democratic deception into which civil societies had fallen almost two centuries earlier. By weakening the doctrine on sin, making the morality of each situation unique, and recognizing the legitimacy of error and false religions, the Catholic Church dethroned herself with her own hands, reducing herself to having to beg for approval and legitimization from the powerful of this world, to whose orders she has submitted. It is no coincidence that Bergoglio has archived the title “Vicar of Christ” as being a thing of the past: if the Church is replaced by an NGO that preaches “green theology”, promotes the Inclusive Capitalism of the Rothschilds and organizes conferences on vaccines with Anthony Fauci, whoever presides over her does not exercise authority in the name of Christ but ends up being a puppet accomplice in the hands of the puppeteer:
He who, on earth, usurps my place,
my place, my place,
which in the presence of the Son of God is vacant,
of my burial-ground hath made a sewer
of blood and stench; whereby the Pervert,
who fell from hence, is there below appeased.
(Paradiso XXVII, lines 22 and ff.)[3]
In this crisis of authority – which involves both temporal and spiritual power – a great responsibility must be attributed to the so-called moderates, who appear to be the voluntary or involuntary fifth column within the social body. Among these we must include almost all of the representatives of the parliamentary oppositions in the various nations – the Italian opposition first of all – and the parties of the so-called center-right. Even those who criticize the illegitimate and unconstitutional rules enacted by the present governments under the pretext of the pandemic do not in the least question the ideological bases of free-market capitalism that today has merged with communism in an alliance that would have been inconceivable in other times. And they do not question these bases because they agree with them.
The error of the ‘moderates’
The same mistake of deploring the effects without recognizing and fighting the causes is made by conservative Catholics, who while understanding the apostasy of the highest levels of the Hierarchy under the reign of Bergoglio, do not dare to admit that if it has reached the point of offering idolatrous worship to the Pachamama, this has been made possible thanks to Dignitatis Humanae, that the sabbath of Astana is the coherent application of Nostra Aetate, and that the German Synodal Path – that is, the declaration of schism without its official condemnation by the Holy See – is the logical conclusion of Gaudium et Spes. And there is no need to demonstrate that the conciliar documents are nothing more than the translation of revolutionary and Masonic principles into the ecclesial context.
We know, however, that the lie is the emblem of the Devil, the distinctive sign of his servants, the hallmark of the enemies of God and the Church. God is truth; the Word of God is true, and He Himself is God. Speaking the truth, shouting it from the rooftops, and unveiling the deception is a sacred work, and no Catholic – nor anyone who has still preserved a shred of decency and honor – may shrink from this duty.
The response of the good
Each of us has been desired, thought of, and created in order to give glory to God and to be part of a great design of providence. From all eternity the Lord has called us to share with Him in the work of redemption, to cooperate in the salvation of souls and the triumph of the good. Each of us today has the possibility of choosing to align himself with Christ or against Christ, to fight for the cause of good or to make himself an accomplice of the workers of iniquity. The victory of God is most certain, as certain as the reward that awaits those who make the choice to enter the battlefield alongside the King of kings; and the defeat of those who serve the enemy is also certain, as is their eternal damnation.
Do you want to lose the supreme good that has been prepared for you, only for the sake of a quiet life and not to stand out from the crowd, out of cowardice and human respect, trading eternity for an apparent and ephemeral good? I exhort you to be witnesses of Christ, courageous champions of truth and goodness: on the benches of parliament, in hospital wards, from the chairs of schools and universities, from the altar and the pulpit, at work, in the office, in the shop, in the family, in your daily commitments and, yes, even in pains and trials. Be worthy heirs of the saints who have preceded you, remembering that you will have to answer for your silence, your complicity, and your cooperation with evil. If you can escape the condemnation of men, you will not be able to escape the judgment of God; just as you will be rewarded for the good you have done and witnessed to.
This rebellious and apostate generation can be fought with everyone’s contribution: from the doctor who finally denounces the harmful treatments imposed by criminal protocols, to the policeman who refuses to apply illegitimate rules; from the parliamentarian who votes against unfair laws, to the magistrate who opens a file for crimes against humanity; from the professor who teaches students to think for themselves, to the journalist who reveals the deceptions and conflicts of interest of the powerful; from the father who defends his children against vaccination, to the son who protects his elderly parent without abandoning him in a nursing home; from the citizen who claims the right to natural freedoms, to the artisan and restaurateur who do not accept the oppression of those who prevent them from opening their business; from the grandfather who warns his grandchildren about the dangers of the dictatorship, to the youth who does not allow himself to be seduced by fashions and influencers.
Let us restore the Crown to Christ the King that was torn from him by the Revolution
And when this farce has collapsed – because it will inexorably collapse, and it will collapse soon – commit yourselves everyone, with renewed zeal, so that the crown that His enemies have torn from Him may be restored to our king. Make Our Lord reign in your souls, in your families, in your communities, in the nation, in work, in education, in the laws and courts, in the arts, in information, in all areas of private and public life. May our most holy mother and queen, Mary Most Holy, who many times has admonished us about the dangers and punishments that await the world if it does not convert and do penance and may Jesus Christ reign in the holy Church, driving out the unworthy, the fornicators and the mercenaries.
Only where Christ reigns is there true peace and concord: pax Christi in regno Christi. To Him, the beginning and end of all things, the Alpha and the Omega, may the confident and fervent prayer arise from each one of us and from the human family, asking Him to preserve us in His grace, strengthen us in virtue, and make us courageous witnesses of the Gospel so that we may thus achieve eternal beatitude in Heaven.
+ Carlo Maria Viganò, Archbishop
30 May 2021
In Festo Ss.mæ Trinitatis
Endnotes
[1] http://www.accademianuovaitalia.it/index...nezia-2021
[2] Laocoon, the priest of Apollo, warned the Trojans to “beware of Greeks bearing gifts” when they wanted to accept the Trojan horse.
[3] In Dante’s Paradiso, these words are spoken by Saint Peter in condemnation of Boniface VIII.
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