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| Special Dedications |
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Posted by: Hildegard of Bingen - 01-19-2021, 04:25 PM - Forum: Prayers and Devotionals
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Special Dedications
The church recommends the dedication of certain days to special purposes. (Taken from the Book Our Quest to Happiness.)
The special dedication of the days of the week are:
Sunday The Lord’s Day: dedicated to the remembrance of the Resurrection and of the Blessed Trinity
Monday Dedicated to Holy Ghost and Poor Souls
Tuesday Dedicated to the Holy Name and to the Holy Angels
Wednesday Dedicated to St. Joseph
Thursday Dedicated to the honor of the Holy Eucharist and Priesthood of Christ
Friday Dedicated to the Passion and Death of Our Lord and to the Honor of His Sacred Heart
Saturday Dedicated to the Blessed Virgin in memory in her unshaken faith on that First Holy Saturday
Not only does the Church recommend certain dedications for the days of the week but she also encourages us to make certain
dedications of the months of the year as aids to devout living.
The dedications for the months are as follows:
January The Holy Family
February The Purification
March St. Joseph
May The Blessed Virgin
June The Precious Blood
September The Holy Angels
October The Holy Rosary
November The Poor Souls
December The Nativity
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| Novena to Our Sorrowful Mother |
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Posted by: Hildegard of Bingen - 01-19-2021, 04:23 PM - Forum: Marian Novenas
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Novena to Our Sorrowful Mother
Feast September 15th (start September 6th)
Our Sorrowful Mother
MOST BLESSED and afflicted Virgin, Queen of Martyrs, who didst stand generously beneath the cross, beholding the agony of thy dying Son; by the sword of sorrow which then pierced thy soul, by the sufferings of thy sorrowful life, by the unutterable joy which now more than repays thee for them; look down with a mother’s pity and tenderness, as I kneel before thee to compassionate thy sorrows, and to lay my petition with childlike confidence in thy wounded heart. I beg of thee, O my Mother, to plead continually for me with thy Son, since He can refuse thee nothing, and through the merits of His most sacred Passion and Death, together with thy own sufferings at the foot of the cross, so to touch His Sacred Heart, that I may obtain my request,
Here pause and name the favours which you are asking Our Sorrowful Mother to obtain for you through this Novena. (Let your secondary intention be to pray for the intentions of all the people making this Novena anywhere in the world. Thus a great mass prayer for all Novena intentions will arise to Our Blessed Mother.)
For to whom shall I fly in my wants and miseries, if not to thee, O Mother of mercy, who, having so deeply drunk the chalice of thy Son, canst most pity us poor exiles, still doomed to sigh in this vale of tears? Offer to Jesus but one drop of His Precious Blood, but one pang of His adorable Heart; remind Him that thou art our life, our sweetness, and our hope, and thou wilt obtain what I ask, through Jesus Christ our Lord. Amen.
Hail Mary, Virgin Most Sorrowful, pray for us.
(Seven times)
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| The Importance of the Family Rosary |
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Posted by: Hildegard of Bingen - 01-19-2021, 04:18 PM - Forum: Prayers and Devotionals
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THE IMPORTANCE OF THE FAMILY ROSARY
This article is taken from the booklet "Our Glorious Faith and How To Lose It"
written by Fr. Hugh Thwaites, S.J. It contains different stories of how we can lose our faith but this paper will deal only with the Holy Rosary.
Fr. Thwaites' words on this subject are as follows:
Without delay now, I want to talk about my theme. It seems to me that a principal cause of the loss of faith is the dropping off in the practice of the family rosary.
In Austria, after World War II, there was a complete collapse of vocations. One year, apparently, no one at all entered the seminaries. So the bishops held a synod, to find out how it could be that this had happened. The conclusion they reached was that the war had so disrupted family life that the centuries-old practice of the rosary in the home had stopped, and had just not started up again. This is my experience, too; when the rosary goes, the faith soon collapses.
I remember someone telling me of a friend of his, a great Catholic, the pillar of the parish, whose children had all lapsed, one after the other. They had all fallen away from the sacraments and from attending Mass. So I said to him, "I wouldn't mind betting that your friend had been brought up to recite the family rosary when he was a boy, and that his children haven't." The next time I saw him, he said that this was indeed true. His friend had recited the family rosary at home when he was a boy, and when he had got married and started his own family they all said the rosary. But then, one evening when they were about to start the rosary, one of the children switched on the television, and that was that. The custom of the family rosary was dropped, and in due course, they gave up the practice of the faith.
After this life, that one unrebuked action will be seen to have affected the eternity of many people. God sent His Mother to Fatima to tell us that we had to say the rosary every day. There were no other prayers She asked us to say. Accordingly, we should do what She asked.
A layman I met once who did not say his rosary told me that he read the breviary every day. That is fine. It is what priests have to do. It is the prayer of the Church. So in a way it is better than the rosary. But it is not what Our Lady asked for. She asked for the rosary. If a mother sends her child to the shop for a bottle of milk, and he comes back instead with ice cream, is she pleased? In a way, ice cream is better than milk, but it is not what she asked for.
In that most holy home at Nazareth, do you think that Our Lady had to ask for anything twice? If we want in any way to be like Jesus, we must do what His Mother asks. If we do not, can we expect things to go right? We cannot with impunity disobey the Mother of God. She knows better than we the dangers of this spiritual warfare.
She sees more clearly than we do the dangers that beset us. She warns us: You must say your rosary every day.
If the garage mechanic warns you that your car needs repairing or else it will break down, surely you would heed that warning. If the gas gauge warns you that you need more gas, do you do nothing about it? And if Our Lady comes to Fatima and tells us, not just once but six times, that we must say the rosary every day, do we disregard that warning? If we do, we have only ourselves to blame when we find that our children have lapsed from the faith.
I know that Fatima is only a private revelation, but nevertheless the Church has endorsed it, and that makes it rash for us to disregard it. If the Church informs us that Our Lady really did come to Fatima and tell us these things, then we must harken to her words. It really seems to me that those Catholics who do not take Fatima seriously and say the rosary every day in their homes are very akin to the Jews who laughed at Jeremiah. If God sends us His prophets and we do not take them seriously – well, we have the whole of the Old Testament to tell us what happens as a result.
But at Fatima, God sent us, not His prophets, but His Immaculate Mother.
So I think that the abandonment of the family rosary is a main reason why so many Catholics have lost the faith. It seems to me that the Church of the future is going to consist solely of those families who have been faithful to the rosary. But there will be vast numbers of people whose families used to be Catholic.
In my work of going round visiting homes, I have seen this conclusion borne out time and again. Homes can be transformed by starting the recitation of the daily rosary. I remember a woman telling me that she could not thank me enough for having nagged her into starting it; it had united her family as never before. And I remember another home where I called. There was a strange tension there: the children were silent and the wife seemed withdrawn, but the husband was willing to start the family rosary.
When I called back again a couple of months later, the atmosphere was quite different. The children were chatty and the wife was friendly, and the husband walked down the road with me afterwards and said how amazing it was that the home was so much happier.
One reason, I think, why the daily rosary makes for a happy home, is this. From what some possessed people have said, and from what some of the saints have said, it seems certain that demons fear the rosary. It makes their hair stand on end, so to speak.
Holy water certainly drives them out, but they come back again. The daily rosary drives them out and keeps them out. It is rather like living in an old house where there are mice everywhere. The only way to get rid of them is to bring cats. If you get a couple of cats, after a week or two there simply will not be any more mice.
Mice fear the very smell of cats. And in a home where the rosary is said every day, after a time the demons realize they are impotent in front of Our Lady, and go elsewhere.
This must be one reason why, as they say, "the family that prays together stays together." In that home, utterly free of evil spirits, there is an atmosphere one does not find outside. In a demon-infested city like London, where I live, such a home is an oasis of God's grace, and people find a comfort and peace there which they enjoy greatly. We human beings are not meant to live in the company of demons, but with God and with the angels and saints in heaven.
So, as I see it, in this effort we are making to keep the faith and pass it on, the practice of the rosary is absolutely indispensable. Whatever else a person may do, even though they go to Mass every day, they still need to say the rosary in their home. It is the medicine our Mother has told us to take, to keep our faith strong and healthy.
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| Encyclical on Devotion to the Rosary |
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Posted by: Hildegard of Bingen - 01-19-2021, 04:16 PM - Forum: In Honor of Our Lady
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Supremi Apostolatus Officio
On Devotion to the Rosary
Pope Leo XIII - 1883
To all the Patriarchs, Primates, Archbishops and Bishops of the Catholic World in the Grace and Communion of the Apostolic See.
Venerable Brethren, Health and the Apostolic Benediction.
The supreme Apostolic office which we discharge and the exceedingly difficult condition of these times, daily warn and almost compel Us to watch carefully over the integrity of the Church, the more that the calamities from which she suffers are greater. While, therefore, we endeavor in every way to preserve the rights of the Church and to obviate or repel present or contingent dangers, We constantly seek for help from Heaven — the sole means of effecting anything — that our labors and our care may obtain their wished for object. We deem that there could be no surer and more efficacious means to this end than by religion and piety to obtain the favor of the great Virgin Mary, the Mother of God, the guardian of our peace and the minister to us of heavenly grace, who is placed on the highest summit of power and glory in Heaven, in order that she may bestow the help of her patronage on men who through so many labors and dangers are striving to reach that eternal city. Now that the anniversary, therefore, of manifold and exceedingly great favors obtained by a Christian people through the devotion of the Rosary is at hand, We desire that that same devotion should be offered by the whole Catholic world with the greatest earnestness to the Blessed Virgin, that by her intercession her Divine Son may be appeased and softened in the evils which afflict us. And therefore We determined, Venerable Brethren, to despatch to you these letters in order that, informed of Our designs, your authority and zeal might excite the piety of your people to conform themselves to them.
2. It has always been the habit of Catholics in danger and in troublous times to fly for refuge to Mary, and to seek for peace in her maternal goodness; showing that the Catholic Church has always, and with justice, put all her hope and trust in the Mother of God. And truly the Immaculate Virgin, chosen to be the Mother of God and thereby associated with Him in the work of man’s salvation, has a favor and power with her Son greater than any human or angelic creature has ever obtained, or ever can gain. And, as it is her greatest pleasure to grant her help and comfort to those who seek her, it cannot be doubted that she would deign, and even be anxious, to receive the aspirations of the universal Church.
3. This devotion, so great and so confident, to the august Queen of Heaven, has never shone forth with such brilliancy as when the militant Church of God has seemed to be endangered by the violence of heresy spread abroad, or by an intolerable moral corruption, or by the attacks of powerful enemies. Ancient and modern history and the more sacred annals of the Church bear witness to public and private supplications addressed to the Mother of God, to the help she has granted in return, and to the peace and tranquillity which she had obtained from God. Hence her illustrious titles of helper, consoler, mighty in war, victorious, and peace-giver. And amongst these is specially to be commemorated that familiar title derived from the Rosary by which the signal benefits she has gained for the whole of Christendom have been solemnly perpetuated. There is none among you, venerable brethren, who will not remember how great trouble and grief God’s Holy Church suffered from the Albigensian heretics, who sprung from the sect of the later Manicheans, and who filled the South of France and other portions of the Latin world with their pernicious errors, and carrying everywhere the terror of their arms, strove far and wide to rule by massacre and ruin. Our merciful God, as you know, raised up against these most direful enemies a most holy man, the illustrious parent and founder of the Dominican Order. Great in the integrity of his doctrine, in his example of virtue, and by his apostolic labors, he proceeded undauntedly to attack the enemies of the Catholic Church, not by force of arms, but trusting wholly to that devotion which he was the first to institute under the name of the Holy Rosary, which was disseminated through the length and breadth of the earth by him and his pupils. Guided, in fact, by divine inspiration and grace, he foresaw that this devotion, like a most powerful warlike weapon, would be the means of putting the enemy to flight, and of confounding their audacity and mad impiety. Such was indeed its result. Thanks to this new method of prayer — when adopted and properly carried out as instituted by the Holy Father St. Dominic — piety, faith, and union began to return, and the projects and devices of the heretics to fall to pieces. Many wanderers also returned to the way of salvation, and the wrath of the impious was restrained by the arms of those Catholics who had determined to repel their violence.
4. The efficacy and power of this devotion was also wondrously exhibited in the sixteenth century, when the vast forces of the Turks threatened to impose on nearly the whole of Europe the yoke of superstition and barbarism. At that time the Supreme Pontiff, St. Pius V., after rousing the sentiment of a common defense among all the Christian princes, strove, above all, with the greatest zeal, to obtain for Christendom the favor of the most powerful Mother of God. So noble an example offered to heaven and earth in those times rallied around him all the minds and hearts of the age. And thus Christ’s faithful warriors, prepared to sacrifice their life and blood for the salvation of their faith and their country, proceeded undauntedly to meet their foe near the Gulf of Corinth, while those who were unable to take part formed a pious band of supplicants, who called on Mary, and unitedly saluted her again and again in the words of the Rosary, imploring her to grant the victory to their companions engaged in battle. Our Sovereign Lady did grant her aid; for in the naval battle by the Echinades Islands, the Christian fleet gained a magnificent victory, with no great loss to itself, in which the enemy were routed with great slaughter. And it was to preserve the memory of this great boon thus granted, that the same Most Holy Pontiff desired that a feast in honor of Our Lady of Victories should celebrate the anniversary of so memorable a struggle, the feast which Gregory XIII. dedicated under the title of “The Holy Rosary.” Similarly, important successes were in the last century gained over the Turks at Temeswar, in Pannonia, and at Corfu; and in both cases these engagements coincided with feasts of the Blessed Virgin and with the conclusion of public devotions of the Rosary. And this led our predecessor, Clement XI., in his gratitude, to decree that the Blessed Mother of God should every year be especially honored in her Rosary by the whole Church.
5. Since, therefore, it is clearly evident that this form of prayer is particularly pleasing to the Blessed Virgin, and that it is especially suitable as a means of defense for the Church and all Christians, it is in no way wonderful that several others of Our Predecessors have made it their aim to favor and increase its spread by their high recommendations. Thus Urban IV. testified that “every day the Rosary obtained fresh boon for Christianity.” Sixtus IV. declared that this method of prayer “redounded to the honor of God and the Blessed Virgin, and was well suited to obviate impending dangers;” Leo X. that “it was instituted to oppose pernicious heresiarchs and heresies;” while Julius III. called it “the glory of the Church.” So also St. Pius V., that “with the spread of this devotion the meditations of the faithful have begun to be more inflamed, their prayers more fervent, and they have suddenly become different men; the darkness of heresy has been dissipated, and the light of Catholic faith has broken forth again.” Lastly Gregory XIII. in his turn pronounced that “the Rosary had been instituted by St. Dominic to appease the anger of God and to implore the intercession of the Blessed Virgin Mary.”
6. Moved by these thoughts and by the examples of Our Predecessors, We have deemed it most opportune for similar reasons to institute solemn prayers and to endeavor by adopting those addressed to the Blessed Virgin in the recital of the Rosary to obtain from her son Jesus Christ a similar aid against present dangers. You have before your eyes, Venerable Brethren, the trials to which the Church is daily exposed; Christian piety, public morality, nay, even faith itself, the supreme good and beginning of all the other virtues, all are daily menaced with the greatest perils.
7. Nor are you only spectators of the difficulty of the situation, but your charity, like Ours, is keenly wounded; for it is one of the most painful and grievous sights to see so many souls, redeemed by the blood of Christ, snatched from salvation by the whirlwind of an age of error, precipitated into the abyss of eternal death. Our need of divine help is as great today as when the great Dominic introduced the use of the Rosary of Mary as a balm for the wounds of his contemporaries.
8. That great saint indeed, divinely enlightened, perceived that no remedy would be more adapted to the evils of his time than that men should return to Christ, who “is the way, the truth, and the life,” by frequent meditation on the salvation obtained for Us by Him, and should seek the intercession with God of that Virgin, to whom it is given to destroy all heresies. He therefore so composed the Rosary as to recall the mysteries of our salvation in succession, and the subject of meditation is mingled and, as it were, interlaced with the Angelic salutation and with the prayer addressed to God, the Father of Our Lord Jesus Christ. We, who seek a remedy for similar evils, do not doubt therefore that the prayer introduced by that most blessed man with so much advantage to the Catholic world, will have the greatest effect in removing the calamities of our times also. Not only do We earnestly exhort all Christians to give themselves to the recital of the pious devotion of the Rosary publicly, or privately in their own house and family, and that unceasingly, but we also desire that the whole of the month of October in this year should be consecrated to the Holy Queen of the Rosary. We decree and order that in the whole Catholic world, during this year, the devotion of the Rosary shall be solemnly celebrated by special and splendid services. From the first day of next October, therefore, until the second day of the November following, in every parish and, if the ecclesiastical authority deem it opportune and of use, in every chapel dedicated to the Blessed Virgin — let five decades of the Rosary be recited with the addition of the Litany of Loreto. We desire that the people should frequent these pious exercises; and We will that either Mass shall be said at the altar, or that the Blessed Sacrament shall be exposed to the adoration of the faithful, Benediction being afterwards given with the Sacred Host to the pious congregation. We highly approve of the confraternities of the Holy Rosary of the Blessed Virgin going in procession, following ancient custom, through the town, as a public demonstration of their devotion. And in those places where this is not possible, let it be replaced by more assiduous visits to the churches, and let the fervor of piety display itself by a still greater diligence in the exercise of the Christian virtues.
9. In favor of those who shall do as We have above laid down, We are pleased to open the heavenly treasure-house of the Church that they may find therein at once encouragements and rewards for their piety. We therefore grant to all those who, in the prescribed space of time, shall have taken part in the public recital of the Rosary and the Litanies, and shall have prayed for Our intention, seven years and seven times forty days of indulgence, obtainable each time. We will that those also shall share in these favors who are hindered by a lawful cause from joining in these public prayers of which We have spoken, provided that they shall have practiced those devotions in private and shall have prayed to God for Our intention. We remit all punishment and penalties for sins committed, in the form of a Pontifical indulgence, to all who, in the prescribed time, either publicly in the churches or privately at home (when hindered from the former by lawful cause) shall have at least twice practiced these pious exercises; and who shall have, after due confession, approached the holy table. We further grant a plenary indulgence to those who, either on the feast of the Blessed Virgin of the Rosary or within its octave, after having similarly purified their souls by a salutary confession, shall have approached the table of Christ and prayed in some church according to Our intention to God and the Blessed Virgin for the necessities of the Church.
10. And you, Venerable Brethren, — the more you have at heart the honor of Mary, and the welfare of human society, the more diligently apply yourselves to nourish the piety of the people towards the great Virgin, and to increase their confidence in her. We believe it to be part of the designs of Providence that, in these times of trial for the Church, the ancient devotion to the august Virgin should live and flourish amid the greatest part of the Christian world. May now the Christian nations, excited by Our exhortations, and inflamed by your appeals, seek the protection of Mary with an ardor growing greater day by day; let them cling more and more to the practice of the Rosary, to that devotion which our ancestors were in the habit of practicing, not only as an ever-ready remedy for their misfortunes, but as a whole badge of Christian piety. The heavenly Patroness of the human race will receive with joy these prayers and supplications, and will easily obtain that the good shall grow in virtue, and that the erring should return to salvation and repent; and that God who is the avenger of crime, moved to mercy and pity may deliver Christendom and civil society from all dangers, and restore to them peace so much desired.
11. Encouraged by this hope, We beseech God Himself, with the most earnest desire of Our heart, through her in whom he has placed the fullness of all good, to grant you. Venerable Brethren, every gift of heavenly blessing. As an augury and pledge of which, We lovingly impart to you, to your clergy, and to the people entrusted to your care, the Apostolic Benediction.
Given in Rome, at St. Peter’s, the 1st of September, 1883, in the sixth year of Our Pontificate.
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| February 22nd - St. Peter's Chair at Antioch and St. Margaret of Cortona |
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Posted by: Elizabeth - 01-19-2021, 03:52 PM - Forum: February
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Saint Peter’s Chair at Antioch
(ca. 36-43)
That Saint Peter, before he went to Rome, founded the see of Antioch is attested by many Saints of the earliest times, including Saint Ignatius of Antioch and Saint Clement, Pope. It was just that the Prince of the Apostles should take under his particular care and surveillance this city, which was then the capital of the East, and where the faith so early took such deep roots as to give birth there to the name of Christians. There his voice could be heard by representatives of the three largest nations of antiquity — the Hebrews, the Greeks and the Latins. Saint Chrysostom says that Saint Peter was there for a long period; Saint Gregory the Great, that he was seven years Bishop of Antioch. He did not reside there at all times, but governed its apostolic activity with the wisdom his mandate assured.
If as tradition affirms, he was twenty-five years in Rome, the date of his establishment at Antioch must be within three years after Our Saviour's Ascension, for he would have gone to Rome in the second year of Claudius. He no doubt left Jerusalem when the persecution which followed Saint Steven's martyrdom broke out (Acts 8:1), and remained in Antioch until he escaped miraculously from prison and from the hands of Herod Agrippa, while in Jerusalem in 43 at the time of the Passover. (Acts 12) Knowing he would be pursued to Antioch, his well-known center of activity, he went to Rome.
In the first ages it was customary, especially in the East, for every Christian to observe the anniversary of his Baptism. On that day each one renewed his baptismal vows and gave thanks to God for his heavenly adoption. That memorable day they regarded as their spiritual birthday. The bishops similarly kept the anniversary of their consecration, as appears from four sermons of Saint Leo the Great on the anniversary of his accession to the pontifical dignity. These commemorations were frequently continued by the people after their bishops' decease, out of respect for their memory. The feast of the Chair of Saint Peter was instituted from very early times. Saint Leo says we should celebrate the Chair of Saint Peter with no less joy than the day of his martyrdom, for as in the latter he was exalted to a throne of glory in heaven, by the former he was installed Head of the Church on earth.
Saint Margaret of Cortona
Franciscan tertiary, penitent
(1247-1297)
It is not strange that the world feels drawn to the Augustines and Magdalenes of every age. The world knows its guilt and is ashamed. With the lives of such saints placed warmly and tactfully before us, it is impossible to abandon hope. From the tumbleweed of sin many saints have grown.
Margaret was born at Laviano, in Tuscany, Italy, about 1247, of poor farm people. Her mother died when she was only seven years old, and two years later her father married again. His new wife was a strong, masterful woman, who had little sympathy for her pleasure-loving stepdaughter. Margaret had always yearned for love and it was always denied her at home. It is not hard to understand, then, how the pretty young girl fell prey to the prospect of love and luxury offered her by a rich young cavalier (whose name she never divulged) from a neighboring village. She went away with him one night and lived with him as his mistress for the next nine years, during which time she gave birth to a son. During all those years Margaret remained faithful to her lover, even though she was an object of scorn to the townspeople, who regarded her as a depraved woman.
The sudden and brutal murder of her lover brought Margaret to the realization of God's grace. Ashamed and horrified by her own behavior, she went immediately to her father's house to beg forgiveness. Although he was willing to accept her, her stepmother for a second time turned Margaret away from the love she needed so badly.
She had heard of the Friars Minor (Franciscans) and of their reputation for gentleness and patience with sinners. By this time, utterly depressed, she traveled to Cortona, where she begged admittance into the Third Order as a penitent. For the first three years of her conversion she was guided in the spiritual life by Fra Giunta Bevegnati, her confessor. It is to him we are indebted for the story of her life.
Margaret began to earn her living by nursing the ladies of the city, but soon gave it up in order to devote herself to caring for the sick poor, depending on alms for her existence. She persuaded the leading citizen of Cortona to aid her in starting the hospital of Our Lady of Mercy, staffed by Franciscans tertiaries whom Margaret formed into a congregation called Poverelle. She also founded the Confraternity of Our Lady of Mercy, which was pledged to support the hospital and to search out and assist the poor. Her son was sent to school at Arezzo, and he later became a Franciscan friar.
As Margaret continued to advance in holiness, Christ became the dominating feature in her life. She was favored with visions in which Christ spoke to her and addressed her as the third light granted to the Order of my beloved Francis, that is, exceeded in glory only by Saint Francis and Saint Clare. Margaret was also favored with visions of her guardian angel.
The people of Cortona had observed the holiness of Margaret's life, and they sought her payers in 1279, when Charles of Anjou, king of Sicily, threatened to invade Tuscany. After fervent prayer it was revealed to her that an armistice had been arranged and peace would follow.
Toward the latter part of her life our Lord said to her: Show now that thou art converted; cry out and call others to repentance. Margaret was obedient to the call and saw that she must lead a more active life. She carried on this new mission successfully, drawing many lapsed Catholics back to the Church, and she was called on many times to perform miraculous cures.
The day and hour of her death were revealed to her, and she died at the age of fifty in 1297. Her fame is mostly confined to Tuscany, where the people of Cortona refer to their patron as the lily of the valley.
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| February 21st - Blessed Brother Didace Pelletier and St. Severianus |
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Posted by: Elizabeth - 01-19-2021, 03:48 PM - Forum: February
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Blessed Brother Didace Pelletier
Confessor
(1657-1699)
Brother Didace was the first child born at Sainte-Anne-de-Beaupré, or at least the first child whose baptismal certificate is inscribed in the parish register; he was also the first Canadian-born Lay Brother of the first missionaries in New France, the Recollets (French Franciscans), and the first Canadian who left a reputation of sanctity on Canadian soil after his death. Such are the titles of Blessed Brother Didace, originally Claude Pelletier.
Blessed Brother Didace was born on June 28, 1657; his parents were Georges Pelletier and Catherine Vanier, from Dieppe, France. His life was not eventful exteriorly, and can be summarized in a few words. As a little boy, he was sent to the apprentices' school established by Bishop de Laval at Saint Joachim, not far from Sainte Anne de Beaupré. There he learned the carpenter's trade, in which he excelled. After a childhood and youth spent in labor, piety and love of innocence, he entered the Recollets at Quebec City in the autumn of 1678, at the age of twenty-one. He was clothed with the Franciscan habit in 1679, and received the name Didace in honor of a Spanish Saint, the patron of Lay Brothers; he made his religious vows one year later, in 1680.
Brother Didace lived at Our Lady of the Angels mission in Quebec City for another three or four years. Because of his talent as a carpenter, he had a large part in the construction work which the Recollets of that time were undertaking. He was sent to Ile Percé and Ile Bonaventure in the Gaspesie, or eastern shore of the peninsula (1683-1689), to Plaisance, in Newfoundland (1689-1692), to Montreal (1692-1696), and finally to Three Rivers, Quebec (1696-1699). It was in this last city, while doing carpentry work at the Recollets' church, that he contracted a fatal case of pleurisy.
Brother Didace was rushed to the Ursulines' hospital; there he requested the last Sacraments, despite the opinion of a doctor who declared him in no immediate danger. After participating in the prayers for the dying, he expired on the evening of February 21, 1699, a Saturday. He was forty-one years old; his last twenty years had been spent with the Recollets.
Saint Severianus
Bishop and Martyr
(† 452)
During the reign of Marcian and Saint Pulcheria in the Eastern Empire, the ecumenical Council of Chalcedon, which condemned the Eutychian heresy of oriental origin, was approved by Saint Euthymius, an abbot of great authority in Palestine, and by most of the monks of that country. But an ignorant Eutychian monk by the name of Theodosius, a man of tyrannical temper, unjustly usurped the see of Jerusalem, forcing its bishop to withdraw. He was acting under the protection of the Empress Eudoxia, widow of Theodosius the Younger, who was living in that city. He perverted many of the monks, and in a cruel persecution which he raised, filled Jerusalem with blood; then, at the head of a band of soldiers, he wrought havoc all over the land. Many Christians, however, had the courage to stand their ground against his persecution.
No one resisted him with greater zeal and resolution than Saint Severianus, the courageous bishop of Scythopolis, and his reward was the crown of martyrdom, for the furious soldiers seized him, dragged him out of the city and massacred him, towards the end of the year 452 or in the beginning of the year 453.
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| Archbishop Lefebvre: 1990 Letter to Bishop de Castro Mayer |
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Posted by: Stone - 01-19-2021, 11:21 AM - Forum: Archbishop Marcel Lefebvre
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From the SSPX Asia Archives:
Letter to Bishop de Castro Mayer
Ecône
December 4, 1990
Very dear Msgr. Antonio de Castro Mayer,
Rumors reach me from Brazil concerning your health, which they say is declining! Is the call of God drawing nigh? The mere thought fills me with deep grief. How lonely I shall be without my elder brother in the episcopate, without the model fighter for the honor of Jesus Christ, without my one faithful friend in the appalling wasteland of the Conciliar Church!
On the other hand there rings in my ears all the chant of the traditional liturgy of the Office of Confessor Pontiffs... Heaven's welcome for the good and faithful servant! if such be the good Lord's will.
Under these circumstances, I am more than ever by your bedside, close to you, and my prayers mount unceasingly towards God for your intentions, entrusting you to Mary and Joseph.
I would like to make use of this opportunity to put in writing, for you and for your dear priests, my opinion - for it is only an opinion - concerning the eventual consecration of a bishop to succeed you in the handing down of the Catholic Faith and in the conferring of the sacraments reserved to bishops.
Why envisage such a successor outside of the usual norms of Canon Law?
Firstly, because priests and faithful have a strict right to have shepherds who profess the Catholic Faith in its entirety, essential for the salvation of their souls, and to have priests who are true Catholic priests.
Secondly, because the Conciliar Church, having now reached everywhere, is spreading errors contrary to the Catholic Faith and, as a result of these errors, it has corrupted the sources of grace, which are the Holy Sacrifice of the Mass and the Sacraments. This false Church is in an ever-deeper state of rupture with the Catholic Church. Resulting from these principles and facts is the absolute need to continue the Catholic episcopacy in order to continue the Catholic Church.
The case of the Priestly Society of St. Pius X presents itself differently from the case of the Diocese of Campos. It seems to me that the case of the Diocese of Campos is simpler, more classical, because what we have here is the majority of the diocesan priests and faithful, on the advice of their former bishop, designating his successor and asking Catholic bishops to consecrate him. This is how the succession of bishops came about in the early centuries of the Church, in union with Rome, as we are too in union with Catholic Rome and not Modernist Rome.
That is why, as I see it, the case of Campos should not be tied to the Society of St. Pius X. Resort would be had to the Society's bishops for an eventual consecration, not in their role as bishops of the Society but as Catholic bishops.
The two cases should be kept clearly separated. This is not without its importance for public opinion and for present-day Rome. The Society must not be involved as such, and it turns over the entire responsibility - altogether legitimate - to the priests and faithful of Campos.
In order for this distinction to be quite clear, it would be altogether preferable for the ceremony to take place at Campos, at least outside the diocese. It is the clergy and the Catholic people of Campos who are taking to themselves a Successor of the Apostles, a Roman Catholic bishop such as they can no longer obtain through Modernist Rome.
That is my opinion. I think it rests upon fundamental principles of Church Law and upon Tradition.
Very dear Monsignor, I submit my thinking to you in all simplicity, but it you who are the judge and I bow to your judgment. May God vouchsafe to grant you strong enough health to perform this episcopal consecration!
Kindly believe, most dear Monseigneur, in my profound and respectful friendship in Jesus and Mary.
![[Image: Signature.gif]](http://sspxasia.com/Documents/Archbishop-Lefebvre/Images/Signature.gif)
+ Marcel Lefebvre
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| Archbishop Lefebvre and Questionable Priestly Ordinations in the Conciliar Church |
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Posted by: Stone - 01-19-2021, 10:51 AM - Forum: New Rite Sacraments
- Replies (3)
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Slightly adapted from the Dominicans of Avrille:
Questionable Priestly Ordinations in the Conciliar Church
Letter of Archbishop Lefebvre
[Editor’s note: In this transcription, we have left unchanged the spelling and style found in the handwritten letter of the Archbishop. ]
Quote:Ecône, 28 oct. 1988
Very dear Mr. Wilson,
thank you very much for your kind letter. I agree with your desire to reordain conditionnaly these priests, and I have done this reordination many times.
All sacraments from the modernists bishops or priests are doubtfull now. The changes are increasing and their intentions are no more catholics.
We are in the time of great apostasy.
We need more and more bishops and priests very catholics. It is necessary everywhere in the world.
Thank you for the newspaper article from the Father Alvaro Antonio Perez Jesuit!
We must pray and work hardly to extend the kingdom of Jesus-Christ.
I pray for you and your lovely family.
Devotly in Jesus and Mary.
Marcel Lefebvre
Handwritten Letter from Arch Lefebvre - necessary to conditionally ordain
Commentary
Archbishop Lefebvre relies on two principal arguments to assert that the new sacraments, especially ordinations, are henceforth questionable:
* the evolution of the rites;
* and the defect in intention.
The New Rites of the Sacraments promulgated by the Conciliar Church, promulgated in the typical editions in Latin, are probably valid[1]. But that does not prevent numerous sacraments from being invalid in practice, for the two reasons quoted above.
Archbishop Lefebvre said that in his opinion a great number of New Masses were invalid – while admitting the validity of the New Rite in itself.
Bp Tissier de Mallerais, in his sermon from June 29, 2016 at Ecône, spoke as follows concerning the Rite of Ordination for priests:
Quote:“Clearly, we cannot accept this faked New Rite of Ordination that leaves doubts concerning the validity of numerous ordinations done according to the Rew Rite. Thus this New Rite of Ordination is not Catholic. And so we will of course faithfully continue to transmit the real and valid priesthood by the traditional priestly rite of ordination.”
In an article that appeared in Le Sel de la terre 54 on the subject of the validity of the New Rite of Episcopal Consecration, after showing that the rite in itself is probably valid, we added:
Quote:“Due to the generalized disorder, both at the liturgical and dogmatic levels, we can have serious reasons to doubt the validity of certain Episcopal Ordinations.”
And we quoted the remarks of Archbishop Lefebvre on the subject of the Episcopal Consecration of Bp. Daneels, auxiliary bishop of Brussels:
Quote:“Little booklets were published on the occasion of this consecration. For the public prayers, here is what was said and repeated by the crowd:
Quote:Be an apostle like Peter and Paul; be an apostle like the patron of this parish; be an apostle like Gandhi; be an apostle like Luther; be an apostle like (Martin) Luther King; be an apostle like Helder Camara; be an apostle like Romero.
Apostle like Luther, but what intention did the bishops have when they consecrated this bishop, Bp. Daneels[2]?”
“It is frightening…Was this bishop really consecrated? We can doubt it anyway. And if that is the intention of the consecrators, it is incomprehensible! The situation is even more serious than we thought[3].”
We could quote numerous examples of sacraments given in the conciliar Church that were certainly invalid: confirmations given without using holy oils; baptisms where one person pours the water, while another pronounces the words, etc4.
This is why the position of Archbishop Lefebvre in the letter that we have quoted here, appears wise: because of the particular importance of the Sacrament of Ordination, it is necessary to conditionally re-ordain the priests who come from the Conciliar Church to the Traditional one.
-(Taken from “Le Sel de la terre” 98)
1. We can make an exception for the new rite of Confirmation that permits the use of oils other than olive oil, which introduces a doubt concerning the validity, by reason of a defect of matter. We also point out that Fr Alvaro Calderon (SSPX), in the Spanish language review Si Si No No (#267, November 2014), speaks of a “slight doubt,” a “shadow” concerning the validity of the new rite of episcopal consecration in itself (see Le Sel de la terre 92, p. 172).
2. Archbishop Lefebvre, Conference in Nantes (France), February 5, 1983.
3. Archbishop Lefebvre, Conference in Ecône (Switzerland), October 28, 1988.
We take this occasion to ask our readers who have knowledge of sacraments that are certainly invalid (notably baptism) to kindly send us their testimony.
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| Archbishop Lefebvre and Questionable Priestly Ordinations in the Conciliar Church |
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Posted by: Stone - 01-19-2021, 10:51 AM - Forum: Archbishop Marcel Lefebvre
- Replies (3)
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Slightly adapted from the Dominicans of Avrille:
Questionable Priestly Ordinations in the Conciliar Church
Letter of Archbishop Lefebvre
[Editor’s note: In this transcription, we have left unchanged the spelling and style found in the handwritten letter of the Archbishop. ]
Quote:Ecône, 28 oct. 1988
Very dear Mr. Wilson,
thank you very much for your kind letter. I agree with your desire to reordain conditionnaly these priests, and I have done this reordination many times.
All sacraments from the modernists bishops or priests are doubtfull now. The changes are increasing and their intentions are no more catholics.
We are in the time of great apostasy.
We need more and more bishops and priests very catholics. It is necessary everywhere in the world.
Thank you for the newspaper article from the Father Alvaro Antonio Perez Jesuit!
We must pray and work hardly to extend the kingdom of Jesus-Christ.
I pray for you and your lovely family.
Devotly in Jesus and Mary.
Marcel Lefebvre
Handwritten Letter from Arch Lefebvre - necessary to conditionally ordain
Commentary
Archbishop Lefebvre relies on two principal arguments to assert that the new sacraments, especially ordinations, are henceforth questionable:
* the evolution of the rites;
* and the defect in intention.
The New Rites of the Sacraments promulgated by the Conciliar Church, promulgated in the typical editions in Latin, are probably valid[1]. But that does not prevent numerous sacraments from being invalid in practice, for the two reasons quoted above.
Archbishop Lefebvre said that in his opinion a great number of New Masses were invalid – while admitting the validity of the New Rite in itself.
Bp Tissier de Mallerais, in his sermon from June 29, 2016 at Ecône, spoke as follows concerning the Rite of Ordination for priests:
Quote:“Clearly, we cannot accept this faked New Rite of Ordination that leaves doubts concerning the validity of numerous ordinations done according to the Rew Rite. Thus this New Rite of Ordination is not Catholic. And so we will of course faithfully continue to transmit the real and valid priesthood by the traditional priestly rite of ordination.”
In an article that appeared in Le Sel de la terre 54 on the subject of the validity of the New Rite of Episcopal Consecration, after showing that the rite in itself is probably valid, we added:
Quote:“Due to the generalized disorder, both at the liturgical and dogmatic levels, we can have serious reasons to doubt the validity of certain Episcopal Ordinations.”
And we quoted the remarks of Archbishop Lefebvre on the subject of the Episcopal Consecration of Bp. Daneels, auxiliary bishop of Brussels:
Quote:“Little booklets were published on the occasion of this consecration. For the public prayers, here is what was said and repeated by the crowd:
Quote:Be an apostle like Peter and Paul; be an apostle like the patron of this parish; be an apostle like Gandhi; be an apostle like Luther; be an apostle like (Martin) Luther King; be an apostle like Helder Camara; be an apostle like Romero.
Apostle like Luther, but what intention did the bishops have when they consecrated this bishop, Bp. Daneels[2]?”
“It is frightening…Was this bishop really consecrated? We can doubt it anyway. And if that is the intention of the consecrators, it is incomprehensible! The situation is even more serious than we thought[3].”
We could quote numerous examples of sacraments given in the conciliar Church that were certainly invalid: confirmations given without using holy oils; baptisms where one person pours the water, while another pronounces the words, etc4.
This is why the position of Archbishop Lefebvre in the letter that we have quoted here, appears wise: because of the particular importance of the Sacrament of Ordination, it is necessary to conditionally re-ordain the priests who come from the Conciliar Church to the Traditional one.
-(Taken from “Le Sel de la terre” 98)
1. We can make an exception for the new rite of Confirmation that permits the use of oils other than olive oil, which introduces a doubt concerning the validity, by reason of a defect of matter. We also point out that Fr Alvaro Calderon (SSPX), in the Spanish language review Si Si No No (#267, November 2014), speaks of a “slight doubt,” a “shadow” concerning the validity of the new rite of episcopal consecration in itself (see Le Sel de la terre 92, p. 172).
2. Archbishop Lefebvre, Conference in Nantes (France), February 5, 1983.
3. Archbishop Lefebvre, Conference in Ecône (Switzerland), October 28, 1988.
We take this occasion to ask our readers who have knowledge of sacraments that are certainly invalid (notably baptism) to kindly send us their testimony.
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| Fr. Peter Scott [2007]: Must priests who come to Tradition be re-ordained? |
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Posted by: Stone - 01-19-2021, 10:28 AM - Forum: New Rite Sacraments
- No Replies
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Must priests who come to Tradition be re-ordained?
This article by Fr. Peter Scott first appeared in the September 2007 issue of The Angelus magazine.
Ought priests of the Conciliar Church to be “re-ordained” when they come to Tradition?
More and more priests ordained in the new rite are turning to the traditional Mass. However, since it is now nearly 40 years since the new rite of ordination was introduced, some traditional Catholics question the validity of their ordination and hesitate to receive the sacraments from them. Each case is different in practice, it is true, and is to be decided by the superiors.
However, the following explanation of the principles that form the basis of these decisions can be of help in understanding them.
1) The three sacraments that confer a character cannot be repeated.
This principle was already established with respect to the sacrament of baptism in the letter of Pope St. Stephen I to St. Cyprian condemning the latter’s practice of re-baptizing heretics when receiving them into the Church. This was also defined by the Council of Trent, which declared an anathema against those who maintained that the three sacraments that imprint an indelible mark, namely, baptism, confirmation, and holy orders, can be repeated (Session VII, Canon 9, Denzinger [Dz.] 852).
2) When it concerns the validity of the sacraments, we are obliged to follow a “tutiorist” position, or safest possible course of action.
We cannot choose a less certain option, called by the moral theologians a simply probable manner of acting, that could place in doubt the validity of the sacraments, as we are sometimes obliged to do in other moral questions. If we were able to follow a less certain way of acting, we would run the risk of grave sacrilege and uncertainty concerning the sacraments, which would place the eternal salvation of souls in great jeopardy. Even the lax “probabilist” theologians admitted this principle with respect to baptism and holy orders, since the contrary opinion was condemned by Pope Innocent XI in 1679. Innocent XI condemned the position that it is permissible
Quote:in conferring sacraments to follow a probable opinion regarding the value of the sacrament, the safer opinion being abandoned.... Therefore, one should not make use of probable opinions only in conferring baptism, sacerdotal or episcopal orders." (Proposition 1 condemned and prohibited by Innocent XI, Dz. 1151)
Consequently, it is forbidden to accept a likely or probably valid ordination for the subsequent conferring of sacraments. One must have the greatest possible moral certitude, as in other things necessary for eternal salvation. The faithful themselves understand this principle, and it really is a part of the “sensus Ecclesiae,” the spirit of the Church. They do not want to share modernist, liberal rites, and have an aversion to receiving the sacraments from priests ordained in such rites, for they cannot tolerate a doubt in such matters. It is for this reason that they turn to the superiors to guarantee validity.
3) A negative doubt is to be despised.
This axiom is accepted by all moral theologians. A negative doubt is a doubt that is not based upon any reason. It is the question “what if” that we frequently ask for no reason at all. Such a doubt cannot weaken moral certitude and is not reasonable. (Cf. Prummer, Manuale Theologiae Moralis, I, §328.) Consequently we cannot question the validity of a sacrament such as holy orders without having a positive reason for doing so, namely, a reason to believe that there might be some defect of one of the three elements necessary for validity: matter, form, and intention.
4) When a doubt arises in the administration of a sacrament that cannot be repeated, it is possible and even obligatory to reiterate the sacrament “sub conditione,” that is under the condition that it was invalid the first time.
Thus it is that both moral certitude as to the administration of the sacrament is acquired and the sacrilege of simulating a sacrament that has already been administered is avoided. This is frequently spoken of in the rubrics of the Roman Ritual, for example in the case of adult converts from heresy in whom there is a positive doubt as to the validity of baptism, or even foundlings who “should be baptized conditionally, unless there is a certainty from due investigation that they have already been baptized.” The condition is thus expressed: “if you are not baptized....” In fact, the custom before Vatican II was to baptize all adult converts from Protestantism, it being impossible to guarantee with moral certitude the form, or intention, or simultaneity of matter and form necessary for certain validity. Likewise, it is the custom to administer conditionally the sacrament of Confirmation to those confirmed in the new rite, in the frequent case that a valid form and intention cannot be established with certitude. Under similar circumstances, there is no sacrilege in reiterating conditionally a priestly ordination, as Archbishop Lefebvre himself did many times.
5) The matter and the form of the Latin rite of priestly ordination introduced by Pope Paul VI in 1968 are not subject to positive doubt.
They are, in effect, practically identical to those defined by Pope Pius XII in 1947 in Sacramentum Ordinis. (In this, priestly ordination differs from the sacrament of Confirmation, which in the new rite uses an entirely different and variable form, and one whose validity has been questioned.)
However, this moral certitude may not necessarily exist with vernacular translations of the form, which would have to be reviewed to exclude all positive doubt. One such change was the provisional ICEL translation of the form itself, substituting “Give the dignity of the presbyterate” for the traditional expression “Confer the dignity of the priesthood.” Michael Davies comments: “In English speaking countries the priesthood has never been referred to as the presbyterate” (The Order of Melchisedech,1st ed., p.88). It is not always easy to determine what English translation was used, and whether or not it induces a positive doubt.
Not infrequently, Archbishop Lefebvre is quoted as stating that the New Mass is a "bastard Mass", and that the same can be said of the new rites for the sacraments, such as holy orders. How could such a Mass and sacraments be valid? In fact, the expression is a poor translation of the French “messe batarde,” which is correctly translated as “illegitimate Mass,” or “illegitimate rites” being the fruit of an adulterous union between the Church and the Revolution, the French expression not having the pejorative force of the English counterpart. Such an expression points out the illicit nature of such a compromise, but does not have a direct bearing on the validity of the rites. He explained this during the sermon he gave in Lille in 1976:
Quote:The New Mass is a sort of hybrid Mass, which is no longer hierarchical; it is democratic, where the assembly takes the place of the priest, and so it is no longer a veritable Mass that affirms the royalty of Our Lord." (A Bishop Speaks, p.271)
It is for this reason that he called the traditional Mass the “true” Mass, not meaning thereby to question the validity of Masses celebrated in the new rite.
The new rites of ordination are similarly illegitimate, for they do not adequately express the Catholic Faith in the priesthood. By writing very strongly against them, Archbishop Lefebvre did not intend to declare their invalidity. He stated very clearly, in Open Letter to Confused Catholics, quoting parts of the ceremony that are certainly not a part of the form of the sacrament and consequently not necessary for validity, that such a ceremony destroys the priesthood:
Quote:Everything is bound up together. By attacking the base of the building it is destroyed entirely. No more Mass, no more priests. The ritual, before it was altered, had the bishop say “Receive the power to offer to God the Holy Sacrifice and to celebrate Holy Mass both for the living and for the dead, in the name of the Lord.” He had previously blessed the hands of the ordinand by pronouncing these words: “So that all that they bless may be blessed and all that they consecrate may be consecrated and sanctified.” The power conferred is expressed without ambiguity: “That for the salvation of Thy people and by their holy blessing, they may effect the Transubstantiation of the bread and the wine into the Body and Blood of Thy Divine Son.” Nowadays the bishop says: “Receive the offering of the holy people to present it to God.” He makes the new priest an intermediary rather than the holder of the ministerial priesthood and the offerer of a sacrifice. The conception is wholly different." (p.54)
Despite such firm words, the archbishop has this to say: “The ‘matter’ of the sacrament has been preserved in the laying on of hands which takes place next, and likewise the ‘form,’ namely, the words of ordination” (ibid., p.51). The destruction he is speaking about is of the Mass as it ought to be and of the priesthood as it ought to be. His intention is, consequently, to point out that it is the Catholic notion of the priesthood that is destroyed, not necessarily the validity of the sacrament of holy orders.
6) There can be reasons to doubt the intention of the ordaining bishop in the conciliar Church.
The minister of the sacrament does not have to intend what the Church intends, which is why a heretic can administer a valid sacrament. He must, however, intend to do what the Church does. The positive doubt that can exist in this regard is well described by Michael Davies:
Quote:Every prayer in the traditional rite which stated specifically the essential role of a priest as a man ordained to offer propitiatory sacrifice for the living and dead has been removed. In most cases these were the precise prayers removed by the Protestant Reformers, [e.g., “Receive the power to offer sacrifice to God and to celebrate Mass, both for the living and the dead, in the name of the Lord”] or if not precisely the same there are clear parallels.... Their omission by the Protestant Reformers was taken by Pope Leo XIII as an indication of an intention not to consecrate sacrificing priests." (Ibid., pp.82, 86)
This is the text of Apostolicae Curae (Leo XIII, 1896), §33:
Quote:With this inherent defect of form is joined the defect of intention which is equally essential to the Sacrament.... If the rite be changed, with the manifest intention of introducing another rite not approved by the Church and of rejecting what the Church does, and what, by the institution of Christ, belongs to the nature of the Sacrament, then it is clear that not only is the necessary intention wanting to the Sacrament, but that the intention is adverse to and destructive of the Sacrament."
If it cannot be said, as with Anglican orders, that the Novus Ordo rite was changed with the manifest intention of rejecting a sacrificing priesthood, nevertheless the deliberate exclusion of the notion of propitiation, in order to please Protestants, could easily be considered as casting a doubt on the intention of doing what the Church does, namely of offering a true and propitiatory sacrifice. Of course, this doubt would not exist if the ordaining bishop had indicated otherwise his truly Catholic intention of doing what the Church does.
However, the difficulty lies in the fact that the accompanying ceremonies in the new rite of ordination do not adequately express either the Catholic conception of the priesthood or the intention, as do the ceremonies in the old rite. The following texts from the archbishop, taken from spiritual conferences to seminarians, refer to the intention of the priest celebrating Mass. However, the same principles can be applied to the bishop ordaining a priest:
Quote:In the old rite, the intention was clearly determined by all the prayers that were said before and after the consecration. There was a collection of ceremonies all along the sacrifice of the Mass that determined clearly the priest’s intention. It is by the Offertory that the priest expresses clearly his intention. However, this does not exist in the new Ordo. The new Mass can be either valid or invalid depending upon the intention of the celebrant, whereas in the traditional Mass, it is impossible for anyone who has the Faith to not have the precise intention of offering a sacrifice and accomplishing it according to the ends foreseen by Holy Church.... These young priests will not have the intention of doing that which the Church does, for they will not have been taught that the Mass is a true sacrifice. They will not have the intention of offering a sacrifice. They will have the intention of celebrating a Eucharist, a sharing, a communion, a memorial, all of which has nothing to do with faith in the Sacrifice of the Mass. Hence from this moment, inasmuch as these deformed priests no longer have the intention of doing what the Church does, their Masses will obviously be more and more invalid." (Quoted in Archbishop Marcel Lefebvre, The Mass of All Time, pp. 266-267)
There can be no doubt that Archbishop Lefebvre entertained serious doubts as to the intention of some conciliar bishops when they ordain priests. In Open Letter to Confused Catholics (p.50), he points out that the doubt that overhangs the other sacraments also applies to the ordination of priests and gives examples, asking the question: “Are they true priests at all? Put it another way, are their ordinations valid?”
He goes on to explain the reason why he considers that a doubt exists over the ordaining bishop’s intention, for it is frequently no longer the intention of ordaining a priest to offer sacrifice:
Quote:We are obliged to point out that the intention is far from clear. Has the priest been ordained... to establish justice, fellowship and peace at a level which appears to be limited to the natural order only?... The definition of the priesthood given by St. Paul and by the Council of Trent has been radically altered. The priest is no longer one who goes up to the altar and offers up to God a sacrifice of praise, for the remission of sins." (Ibid., pp.51-52)
Hence the archbishop’s affirmation that the whole conception of the priesthood has changed and that the priest is no longer regarded as one having the power to do things that the faithful cannot do (ibid., p.54), but rather as one who presides over the assembly. This modernist conception certainly casts a grave shadow of doubt over the intention of the ordaining bishop.
7) The question of episcopal consecration in the 1968 rite promulgated by Paul VI is even more delicate.
The difficulty lies in the complete change of the wording of the form of episcopal consecration. The very erudite article of Fr. Pierre-Marie, O.P., published in The Angelus (December 2005 & January 2006), establishes that the form is in itself valid. Although radically different from the traditional Latin form, and although only similar, but not identical, to the forms used in the Eastern Rites, it is in itself valid, the meaning designating sufficiently clearly the Catholic episcopacy. For the form of holy orders is variable and changeable, this being one of the sacraments established only in general terms. The substance is consequently retained for as long as the words have essentially the same meaning.
However, this does not mean that this new rite of episcopal ordination is valid in every concrete case, for this could depend upon the translation, modifications (now that the principle of change has been accepted), and eventual defect of intention. For the danger of the creeping in of a defective intention, as with the rite of priestly ordination, cannot be excluded. This is what Fr. Nicolas Portail of the Society of St. Pius X wrote in the January 2007 issue of Le Chardonnet:
Quote:The authors correctly observe that this rite is the vehicle of a conception of the episcopacy according to Vatican II. It also shows that the functions that are special to the episcopal order (ordaining priests, consecrating churches, administering confirmation...) are not mentioned in the consecratory preface, in opposition to other prefaces in the Eastern Rites. In addition, the specific error of collegiality is explicitly mentioned in the consecrator’s allocution. It cannot be denied that this rite is, from a traditional perspective, weak, ambiguous, imperfect, defective, and manifestly illicit."
Yet, even the bishops who ordain priests in the traditional rite were all consecrated bishops according to this new rite. It can easily be imagined how a defect of intention could creep into the episcopal succession, even in the case of “traditional” priests who depend upon conciliar bishops for their ordinations. Fr. Portail quotes a remark by some young priests of the Fraternity of St. Peter who had just been ordained by Archbishop Decourtray to some priests of the Society of St. Pius X: “You are more certain of your ordination than we are of ours” (ibid.).
It would, indeed, be tragic if all traditional priests did not have moral certitude as to their ordination, and if there existed two different grades of priests, a higher grade ordained in Tradition, and a lower grade. It is for this reason that the superiors have the right to insist on conditional re-ordination for any priest turning towards Tradition, and will only accept ordinations in the conciliar Church after having investigated both priestly and episcopal ordinations and established moral certitude.
Archbishop Lefebvre clearly recognized his obligation of providing priests concerning whose ordination there was no doubt. It was one of the reasons for the episcopal consecrations of 1988, as he declared in the sermon for the occasion:
Quote:You well know, my dear brethren, that there can be no priests without bishops. When God calls me—this will certainly not be long—from whom would these seminarians receive the sacrament of Orders? From conciliar bishops, who, due to their doubtful intentions, confer doubtful sacraments? This is not possible."
He continued, explaining that he could not leave the faithful orphans, nor abandon the seminarians who entrusted themselves to him, for “they came to our seminaries, despite all the difficulties that they have encountered, in order to receive a true ordination to the priesthood...” (Fr. Francois Laisney, Archbishop Lefebvre and the Vatican, p.120). He considered it his duty to guarantee the certitude of the sacrament of holy orders by the consecration of bishops in the traditional rite, who would then ordain only in the traditional rite.
We must observe the same balance as Archbishop Lefebvre. On the one hand, it is our duty to avoid the excess of sedevacantism, which unreasonably denies the very validity and existence of the post-conciliar Church and its priesthood. On the other hand, however, we must likewise reject the laxist and liberal approach that does not take seriously the real doubts that can arise concerning the validity of priestly ordinations in the post-conciliar Church, failing to consider the enormous importance and necessity of a certainly valid priesthood for the good of the Church, for the eternal salvation of souls, and for the tranquility of the consciences of the faithful. Given the gravity of these issues, it is not even a slight doubt that is acceptable. Hence the duty of examining in each particular case the vernacular form of priestly ordination, the intention of the ordaining bishop, the rite of consecration of the ordaining bishop, and the intention of the consecrators.
Just as the superiors take seriously their duty of guaranteeing the moral certitude of the holy orders of their priests, whether by means of conditional ordination or careful investigation (when possible), so also must priests who join the Society accept conditional ordination in case of even slight positive doubt, and so also must the faithful recognize that each case is different and accept the decision of those who alone are in a position to perform the necessary investigations.
For regardless of the technical question of the validity of a priest’s holy orders, we all recognize the Catholic sense that tells us that there can be no mixing of the illegitimate new rites with the traditional Catholic rites, a principle so simply elucidated by Archbishop Lefebvre on June 29, 1976:
Quote:We are not of this religion. We do not accept this new religion. We are of the religion of all time, of the Catholic religion. We are not of that universal religion, as they call it today. It is no longer the Catholic religion. We are not of that liberal, modernist religion that has its worship, its priests, its faith, its catechisms, its Bible."
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| California Issues Alarm Over “Unusually High Number” Of Allergic Reactions To Moderna Vaccine |
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Posted by: Stone - 01-19-2021, 09:01 AM - Forum: COVID Vaccines
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California Issues Alarm Over “Unusually High Number” Of Allergic Reactions To Moderna Vaccine
“We are recommending that providers use other available vaccine inventory and pause the administration of vaccines from Moderna Lot 041L20A”
![[Image: GettyImages-1230663681.jpg]](https://cdn.summit.news/2021/01/GettyImages-1230663681.jpg)
Summit News | 19 January, 2021
The California Department of Public Health has issued an order to pause vaccinations using a batch of Moderna COVID shots, citing and unusually high amount of adverse reactions in the state.
State epidemiologist Dr. Erica S. Pan sounded the alarm over Moderna Lot 041L20A, from which 330,000 doses of the vaccine have been distributed to 287 providers state-wide:
The reactions were almost all witnessed at one clinic, according to reports.
Reports suggest that at least six health care workers experienced allergic reactions, including numbness in the tongue and throat, and neck pain.
Dr Pan noted that “less data exists on adverse reactions related to the Moderna vaccine,” but still claimed it is rare for allergic reactions to occur.
“Out of an extreme abundance of caution and also recognizing the extremely limited supply of vaccine, we are recommending that providers use other available vaccine inventory and pause the administration of vaccines from Moderna Lot 041L20A,” Pan wrote in a statement.
However, the pause is not mandatory, and has not been adopted by all clinics with the batch of vaccines.
The batch in question is now under review by Moderna, the CDC, and the FDA.
The development comes on the heels of several concerning reports of adverse reactions to the vaccines.
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| Germany Set to Detain COVID Rulebreakers in Refugee Camps |
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Posted by: Stone - 01-19-2021, 08:53 AM - Forum: Pandemic 2020 [Secular]
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Germany Set to Detain COVID Rulebreakers in Refugee Camps
AfD MP says authorities have been “reading too much Orwell.”
Summit News | 18 January, 2021
COVID lockdown rulebreakers in Germany will be arrested and detained in refugee camps located across the country, it has been revealed.
We first highlighted the story on Friday, citing reports that people who repeatedly flout the rules will be held in a ‘detention camp’ in Dresden.
Now authorities in numerous different areas have outlined where they will incarcerate those who break lockdown laws or refuse to self-isolate after catching COVID.
Germany has numerous refugee camps located throughout the country as a result of Angela Merkel’s disastrous move to let in millions of migrants from 2015 onwards.
Now areas of some of them are being repurposed to house dissidents who refuse to obey coronavirus lockdown laws.
“The eastern state of Saxony has confirmed plans to hold quarantine-flouters in a fenced-off section of a refugee camp set to be build next week,” reports the Daily Mail.
AfD MP Joana Cotar reacted to the plan by accusing authorities of “reading too much Orwell.” The state asserts it has the right to detain those who break quarantine under the Disease Protection Act.
Authorities in Brandenburg will also use a section of a refugee camp to intern COVID-deniers, while Schleswig-Holstein will lock them up in an area of a juvenile detention center.
Angela Merkel is reportedly set to announce a new “mega-lockdown” in Germany that will include shutting down all public transport.
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| Pope St. Pius X: Notre Charge Apostolique - Our Apostolic Mandate |
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Posted by: Stone - 01-18-2021, 07:21 PM - Forum: Encyclicals
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Notre Charge Apostolique
Our Apostolic Mandate
Pope Pius X - August 15, 1910
Our Apostolic Mandate requires from Us that We watch over the purity of the Faith and the integrity of Catholic discipline. It requires from Us that We protect the faithful from evil and error; especially so when evil and error are presented in dynamic language which, concealing vague notions and ambiguous expressions with emotional and high-sounding words, is likely to set ablaze the hearts of men in pursuit of ideals which, whilst attractive, are nonetheless nefarious. Such were not so long ago the doctrines of the so-called philosophers of the 18th century, the doctrines of the Revolution and Liberalism which have been so often condemned; such are even today the theories of the Sillon which, under the glowing appearance of generosity, are all too often wanting in clarity, logic and truth. These theories do not belong to the Catholic or, for that matter, to the French Spirit.
We have long debated, Venerable Brethren, before We decided to solemnly and publicly speak Our mind on the Sillon. Only when your concern augmented Our own did We decide to do so. For We love, indeed, the valiant young people who fight under the Sillon's banner, and We deem them worthy of praise and admiration in many respects. We love their leaders, whom We are pleased to acknowledge as noble souls on a level above vulgar passions, and inspired with the noblest form of enthusiasm in their quest for goodness. You have seen, Venerable Brethren, how, imbued with a living realization of the brotherhood of men, and supported in their selfless efforts by their love of Jesus Christ and a strict observance of their religious duties, they sought out those who labor and suffer in order to set them on their feet again.
This was shortly after Our Predecessor Leo XIII of happy memory had issued his remarkable Encyclical on the condition of the working class. Speaking through her supreme leader, the Church had just poured out of the tenderness of her motherly love over the humble and the lowly, and it looked as though she was calling out for an ever growing number of people to labor for the restoration of order and justice in our uneasy society. Was it not opportune, then, for the leaders of the Sillon to come forward and place at the service of the Church their troops of young believers who could fulfill her wishes and her hopes? And, in fact, the Sillon did raise among the workers the standard of Jesus Christ, the symbol of salvation for peoples and nations. Nourishing its social action at the fountain of divine grace, it did impose a respect for religion upon the least willing groups, accustoming the ignorant and the impious to hearing the Word of God. And, not seldom, during public debates, stung by a question, or sarcasm, you saw them jumping to their feet and proudly proclaiming their faith in the face of a hostile audience. This was the heyday of the Sillon; its brighter side accounts for the encouragement, and tokens of approval, which the bishops and the Holy See gave liberally when this religious fervor was still obscuring the true nature of the Sillonist movement.
For it must be said, Venerable Brethren, that our expectations have been frustrated in large measure. The day came when perceptive observers could discern alarming trends within the Sillon; the Sillon was losing its way. Could it have been otherwise? Its leaders were young, full of enthusiasm and self-confidence. But they were not adequately equipped with historical knowledge, sound philosophy, and solid theology to tackle without danger the difficult social problems in which their work and their inclinations were involving them. They were not sufficiently equipped to be on their guard against the penetration of liberal and Protestant concepts on doctrine and obedience.
They were given no small measure of advice. Admonition came after the advice but, to Our sorrow, both advice and reproaches ran off the sheath of their elusive souls, and were of no avail. Things came to such a pass that We should be failing in Our duty if kept silence any longer. We owe the truth to Our dear sons of the Sillon who are carried away by their generous ardor along the path strewn with errors and dangers. We owe the truth to a large number of seminarists and priests who have been drawn away by the Sillon, if not from the authority, at least from the guidance and influence of the bishops. We owe it also to the Church in which the Sillon is sowing discord and whose interests it endangers.
In the first place We must take up sharply the pretension of the Sillon to escape the jurisdiction of ecclesiastical authority. Indeed, the leaders of the Sillon claim that they are working in a field which is not that of the Church; they claim that they are pursuing aims in the temporal order only and not those of the spiritual order; that the Sillonist is simply a Catholic devoted to the betterment of the working class and to democratic endeavors by drawing from the practice of his faith the energy for his selfless efforts. They claim that, neither more nor less than a Catholic craftsman, farmer, economist or politician, the Sillonist is subject to common standards of behavior, yet without being bound in a special manner by the authority of the Church.
To reply to these fallacies is only too easy; for whom will they make believe that the Catholic Sillonists, the priests and seminarists enrolled in their ranks have in sight in their social work, only the temporal interests of the working class? To maintain this, We think, would be an insult to them. The truth is that the Sillonist leaders are self-confessed and irrepressible idealists; they claim to regenerate the working class by first elevating the conscience of Man; they have a social doctrine, and they have religious and philosophical principles for the reconstruction of society upon new foundations; they have a particular conception of human dignity, freedom, justice and brotherhood; and, in an attempt to justify their social dreams, they put forward the Gospel, but interpreted in their own way; and what is even more serious, they call to witness Christ, but a diminished and distorted Christ. Further, they teach these ideas in their study groups, and inculcate them upon their friends, and they also introduce them into their working procedures. Therefore they are really professors of social, civic, and religious morals; and whatever modifications they may introduce in the organization of the Sillonist movement, we have the right to say that the aims of the Sillon, its character and its action belong to the field of morals which is the proper domain of the Church. In view of all this, the Sillonist are deceiving themselves when they believe that they are working in a field that lies outside the limits of Church authority and of its doctrinal and directive power.
Even if their doctrines were free from errors, it would still be a very serious breach of Catholic discipline to decline obstinately the direction of those who have received from heaven the mission to guide individuals and communities along the straight path of truth and goodness. But, as We have already said, the evil lies far deeper; the Sillon, carried away by an ill-conceived love for the weak, has fallen into error.
Indeed, the Sillon proposes to raise up and re-educate the working class. But in this respect the principles of Catholic doctrine have been defined, and the history of Christian civilization bears witness to their beneficent fruitfulness. Our Predecessor of happy memory re-affirmed them in masterly documents, and all Catholics dealing with social questions have the duty to study them and to keep them in mind. He taught, among other things, that “Christian Democracy must preserve the diversity of classes which is assuredly the attribute of a soundly constituted State, and it must seek to give human society the form and character which God, its Author, has imparted to it.” Our Predecessor denounced “A certain Democracy which goes so far in wickedness as to place sovereignty in the people and aims at the suppression of classes and their leveling down.” At the same time, Leo XIII laid down for Catholics a program of action, the only program capable of putting society back onto its centuries old Christian basis. But what have the leaders of the Sillon done? Not only have they adopted a program and teaching different from that of Leo XIII (which would be of itself a singularly audacious decision on the part of laymen thus taking up, concurrent with the Sovereign Pontiff, the role of director of social action in the Church); but they have openly rejected the program laid out by Leo XIII, and have adopted another which is diametrically opposed to it. Further, they reject the doctrine recalled by Leo XIII on the essential principles of society; they place authority in the people, or gradually suppress it and strive, as their ideal, to effect the leveling down of the classes. In opposition to Catholic doctrine, therefore, they are proceeding towards a condemned ideal.
We know well that they flatter themselves with the idea of raising human dignity and the discredited condition of the working class. We know that they wish to render just and perfect the labor laws and the relations between employers and employees, thus causing a more complete justice and a greater measure of charity to prevail upon earth, and causing also a profound and fruitful transformation in society by which mankind would make an undreamed-of progress. Certainly, We do not blame these efforts; they would be excellent in every respect if the Sillonist did not forget that a person’s progress consists in developing his natural abilities by fresh motivations; that it consists also in permitting these motivations to operate within the frame of, and in conformity with, the laws of human nature. But, on the contrary, by ignoring the laws governing human nature and by breaking the bounds within which they operate, the human person is lead, not toward progress, but towards death. This, nevertheless, is what they want to do with human society; they dream of changing its natural and traditional foundations; they dream of a Future City built on different principles, and they dare to proclaim these more fruitful and more beneficial than the principles upon which the present Christian City rests.
No, Venerable Brethren, We must repeat with the utmost energy in these times of social and intellectual anarchy when everyone takes it upon himself to teach as a teacher and lawmaker - the City cannot be built otherwise than as God has built it; society cannot be setup unless the Church lays the foundations and supervises the work; no, civilization is not something yet to be found, nor is the New City to be built on hazy notions; it has been in existence and still is: it is Christian civilization, it is the Catholic City. It has only to be set up and restored continually against the unremitting attacks of insane dreamers, rebels and miscreants. OMNIA INSTAURARE IN CHRISTO.
Now, lest We be accused of judging too hastily and with unjustified rigor the social doctrines of the Sillon, We wish to examine their essential points.
The Sillon has a praise-worthy concern for human dignity, but it understands human dignity in the manner of some philosophers, of whom the Church does not at all feel proud. The first condition of that dignity is liberty, but viewed in the sense that, except in religious matters, each man is autonomous. This is the basis principle from which the Sillon draws further conclusions: today the people are in tutelage under an authority distinct from themselves; they must liberate themselves: political emancipation. They are also dependent upon employers who own the means of production, exploit, oppress and degrade the workers; they must shake off the yoke: economic emancipation. Finally, they are ruled by a caste preponderance in the direction of affairs. The people must break away from this dominion: intellectual emancipation. The leveling-down of differences from this three-fold point of view will bring about equality among men, and such equality is viewed as true human justice. A socio-political set-up resting on these two pillars of Liberty and Equality (to which Fraternity will presently be added), is what they call Democracy.
However, liberty and equality are, so to speak, no more than a negative side. The distinctive and positive aspect of Democracy is to be found in the largest possible participation of everyone in the government of public affairs. And this, in turn, comprises a three-fold aspect, namely political, economical, and moral.
At first, the Sillon does not wish to abolish political authority; on the contrary, it considers it necessary; but it wishes to divide it, or rather to multiply it in such a way that each citizen will become a kind of king. Authority, so they concede, comes from God, but it resides primarily in the people and expresses itself by means of elections or, better still, by selection. However, it still remains in the hands of the people; it does not escape their control. It will be an external authority, yet only in appearance; in fact, it will be internal because it will be an authority assented to.
All other things being equal, the same principle will apply to economics. Taken away from a specific group, management will be so well multiplied that each worker will himself become a kind of employer. The system by which the Sillon intends to actualize this economic ideal is not Sillonism, they say; it is a system of guilds in a number large enough to induce a healthy competition and to protect the workers’ independence; in this manner, they will not be bound to any guild in particular.
We come now to the principal aspect, the moral aspect. Since, as we have seen, authority is much reduced, another force is necessary to supplement it and to provide a permanent counterweight against individual selfishness. This new principle, this force, is the love of professional interest and of public interest, that is to say, the love of the very end of the profession and of society. Visualize a society in which, in the soul of everyone, along with the innate love of personal interest and family welfare, prevails love for one’s occupation and for the welfare of the community. Imagine this society in which, in the conscience of everyone, personal and family interests are so subordinate that a superior interest always takes precedence over them. Could not such a society almost do without any authority? And would it not be the embodiment of the ideal of human dignity, with each citizen having the soul of a king, and each worker the soul of a master? Snatched away from the pettiness of private interests, and raised up to the interests of the profession and, even higher, to those of the whole nation and, higher still, to those of the whole human race (for the Sillon's field of vision is not bound by the national borders, it encompasses all men even to the ends of the earth), the human heart, enlarged by the love of the common-wealth, would embrace all comrades of the same profession, all compatriots, all men. Such is the ideal of human greatness and nobility to be attained through the famous popular trilogy: LIBERTY, EQUALITY, FRATERNITY.
These three elements, namely political, economic, and moral, are inter-dependent and, as We have said, the moral element is dominant. Indeed, no political Democracy can survive if it is not anchored to an economic Democracy. But neither one nor the other is possible if it is not rooted in awareness by the human conscience of being invested with moral responsibilities and energies mutually commensurate. But granted the existence of that awareness, so created by conscious responsibilities and moral forces, the kind of Democracy arising from it will naturally reflect in deeds the consciousness and moral forces from which it flows. In the same manner, political Democracy will also issue from the trade-guild system. Thus, both political and economic Democracies, the latter bearing the former, will be fastened in the very consciousness of the people to unshakable bases.
To sum up, such is the theory, one could say the dream of the Sillon; and that is what its teaching aims at, what it calls the democratic education of the people, that is, raising to its maximum the conscience and civic responsibility of every one, from which will result economic and political Democracy and the reign of JUSTICE, LIBERTY, EQUALITY, FRATERNITY.
This brief explanation, Venerable Brethren, will show you clearly how much reason We have to say that the Sillon opposes doctrine to doctrine, that it seeks to build its City on a theory contrary to Catholic truth, and that falsifies the basis and essential notions which regulate social relations in any human society. The following considerations will make this opposition even more evident.
The Sillon places public authority primarily in the people, from whom it then flows into the government in such a manner, however, that it continues to reside in the people. But Leo XIII absolutely condemned this doctrine in his Encyclical “Diuturnum Illud” on political government in which he said:
“Modern writers in great numbers, following in the footsteps of those who called themselves philosophers in the last century, declare that all power comes from the people; consequently those who exercise power in society do not exercise it from their own authority, but from an authority delegated to them by the people and on the condition that it can be revoked by the will of the people from whom they hold it. Quite contrary is the sentiment of Catholics who hold that the right of government derives from God as its natural and necessary principle.”
Admittedly, the Sillon holds that authority - which first places in the people - descends from God, but in such a way: “as to return from below upwards, whilst in the organization of the Church power descends from above downwards.”
But besides its being abnormal for the delegation of power to ascend, since it is in its nature to descend, Leo XIII refuted in advance this attempt to reconcile Catholic Doctrine with the error of philosophism. For, he continues: “It is necessary to remark here that those who preside over the government of public affairs may indeed, in certain cases, be chosen by the will and judgment of the multitude without repugnance or opposition to Catholic doctrine. But whilst this choice marks out the ruler, it does not confer upon him the authority to govern; it does not delegate the power, it designates the person who will be invested with it.”
For the rest, if the people remain the holders of power, what becomes of authority? A shadow, a myth; there is no more law properly so-called, no more obedience. The Sillon acknowledges this: indeed, since it demands that threefold political, economic, and intellectual emancipation in the name of human dignity, the Future City in the formation of which it is engaged will have no masters and no servants. All citizens will be free; all comrades, all kings. A command, a precept would be viewed as an attack upon their freedom; subordination to any form of superiority would be a diminishment of the human person, and obedience a disgrace. Is it in this manner, Venerable Brethren, that the traditional doctrine of the Church represents social relations, even in the most perfect society? Has not every community of people, dependent and unequal by nature, need of an authority to direct their activity towards the common good and to enforce its laws? And if perverse individuals are to be found in a community (and there always are), should not authority be all the stronger as the selfishness of the wicked is more threatening? Further, - unless one greatly deceives oneself in the conception of liberty - can it be said with an atom of reason that authority and liberty are incompatible? Can one teach that obedience is contrary to human dignity and that the ideal would be to replace it by “accepted authority”? Did not St. Paul the Apostle foresee human society in all its possible stages of development when he bade the faithful to be subject to every authority? Does obedience to men as the legitimate representatives of God, that is to say in the final analysis, obedience to God, degrade Man and reduce him to a level unworthy of himself? Is the religious life which is based on obedience, contrary to the ideal of human nature? Were the Saints - the most obedient men, just slaves and degenerates? Finally, can you imagine social conditions in which Jesus Christ, if He returned to earth, would not give an example of obedience and, further, would no longer say: “Render to Caesar the things that are Caesar’s and to God the things that are God’s” ?
Teaching such doctrines, and applying them to its internal organization, the Sillon, therefore, sows erroneous and fatal notions on authority, liberty and obedience, among your Catholic youth. The same is true of justice and equality; the Sillon says that it is striving to establish an era of equality which, by that very fact, would be also an era of greater justice. Thus, to the Sillon, every inequality of condition is an injustice, or at least, a diminution of justice? Here we have a principle that conflicts sharply with the nature of things, a principle conducive to jealously, injustice, and subversive to any social order. Thus, Democracy alone will bring about the reign of perfect justice! Is this not an insult to other forms of government which are thereby debased to the level of sterile makeshifts? Besides, the Sillonists once again clash on this point with the teaching of Leo XIII. In the Encyclical on political government which We have already quoted, they could have read this: “Justice being preserved, it is not forbidden to the people to choose for themselves the form of government which best corresponds with their character or with the institutions and customs handed down by their forefathers.”
And the Encyclical alludes to the three well-known forms of government, thus implying that justice is compatible with any of them. And does not the Encyclical on the condition of the working class state clearly that justice can be restored within the existing social set-up - since it indicates the means of doing so? Undoubtedly, Leo XIII did not mean to speak of some form of justice, but of perfect justice. Therefore, when he said that justice could be found in any of the three aforesaid forms of government, he was teaching that in this respect Democracy does not enjoy a special privilege. The Sillonists who maintain the opposite view, either turn a deaf ear to the teaching of the Church or form for themselves an idea of justice and equality which is not Catholic.
The same applies to the notion of Fraternity which they found on the love of common interest or, beyond all philosophies and religions, on the mere notion of humanity, thus embracing with an equal love and tolerance all human beings and their miseries, whether these are intellectual, moral, or physical and temporal. But Catholic doctrine tells us that the primary duty of charity does not lie in the toleration of false ideas, however sincere they may be, nor in the theoretical or practical indifference towards the errors and vices in which we see our brethren plunged, but in the zeal for their intellectual and moral improvement as well as for their material well-being. Catholic doctrine further tells us that love for our neighbor flows from our love for God, Who is Father to all, and goal of the whole human family; and in Jesus Christ whose members we are, to the point that in doing good to others we are doing good to Jesus Christ Himself. Any other kind of love is sheer illusion, sterile and fleeting.
Indeed, we have the human experience of pagan and secular societies of ages past to show that concern for common interests or affinities of nature weigh very little against the passions and wild desires of the heart. No, Venerable Brethren, there is no genuine fraternity outside Christian charity. Through the love of God and His Son Jesus Christ Our Saviour, Christian charity embraces all men, comforts all, and leads all to the same faith and same heavenly happiness.
By separating fraternity from Christian charity thus understood, Democracy, far from being a progress, would mean a disastrous step backwards for civilization. If, as We desire with all Our heart, the highest possible peak of well being for society and its members is to be attained through fraternity or, as it is also called, universal solidarity, all minds must be united in the knowledge of Truth, all wills united in morality, and all hearts in the love of God and His Son Jesus Christ. But this union is attainable only by Catholic charity, and that is why Catholic charity alone can lead the people in the march of progress towards the ideal civilization.
Finally, at the root of all their fallacies on social questions, lie the false hopes of Sillonists on human dignity. According to them, Man will be a man truly worthy of the name only when he has acquired a strong, enlightened, and independent consciousness, able to do without a master, obeying only himself, and able to assume the most demanding responsibilities without faltering. Such are the big words by which human pride is exalted, like a dream carrying Man away without light, without guidance, and without help into the realm of illusion in which he will be destroyed by his errors and passions whilst awaiting the glorious day of his full consciousness. And that great day, when will it come? Unless human nature can be changed, which is not within the power of the Sillonists, will that day ever come? Did the Saints who brought human dignity to its highest point, possess that kind of dignity? And what of the lowly of this earth who are unable to raise so high but are content to plow their furrow modestly at the level where Providence placed them? They who are diligently discharging their duties with Christian humility, obedience, and patience, are they not also worthy of being called men? Will not Our Lord take them one day out of their obscurity and place them in heaven amongst the princes of His people?
We close here Our observations on the errors of the Sillon. We do not claim to have exhausted the subject, for We should yet draw your attention to other points that are equally false and dangerous, for example on the manner to interpret the concept of the coercive power of the Church. But We must now examine the influence of these errors upon the practical conduct and upon the social action of the Sillon.
The Sillonist doctrines are not kept within the domain of abstract philosophy; they are taught to Catholic youth and, even worse, efforts are made to apply them in everyday life. The Sillon is regarded as the nucleus of the Future City and, accordingly, it is being made to its image as much as possible. Indeed, the Sillon has no hierarchy. The governing elite has emerged from the rank and file by selection, that is, by imposing itself through its moral authority and its virtues. People join it freely, and freely they may leave it. Studies are carried out without a master, at the very most, with an adviser. The study groups are really intellectual pools in which each member is at once both master and student. The most complete fellowship prevails amongst its members, and draws their souls into close communion: hence the common soul of the Sillon. It has been called a "friendship". Even the priest, on entering, lowers the eminent dignity of his priesthood and, by a strange reversal of roles, becomes a student, placing himself on a level with his young friends, and is no more than a comrade.
In these democratic practices and in the theories of the Ideal City from which they flow, you will recognize, Venerable Brethren, the hidden cause of the lack of discipline with which you have so often had to reproach the Sillon. It is not surprising that you do not find among the leaders and their comrades trained on these lines, whether seminarists or priests, the respect, the docility, and the obedience which are due to your authority and to yourselves; not is it surprising that you should be conscious of an underlying opposition on their part, and that, to your sorrow, you should see them withdraw altogether from works which are not those of the Sillon or, if compelled under obedience, that they should comply with distaste. You are the past; they are the pioneers of the civilization of the future. You represent the hierarchy, social inequalities, authority, and obedience - worn out institutions to which their hearts, captured by another ideal, can no longer submit to. Occurrences so sad as to bring tears to Our eyes bear witness to this frame of mind. And we cannot, with all Our patience, overcome a just feeling of indignation. Now then! Distrust of the Church, their Mother, is being instilled into the minds of Catholic youth; they are being taught that after nineteen centuries She has not yet been able to build up in this world a society on true foundations; She has not understood the social notions of authority, liberty, equality, fraternity and human dignity; they are told that the great Bishops and Kings, who have made France what it is and governed it so gloriously, have not been able to give their people true justice and true happiness because they did not possess the Sillonist Ideal!
The breath of the Revolution has passed this way, and We can conclude that, whilst the social doctrines of the Sillon are erroneous, its spirit is dangerous and its education disastrous.
But then, what are we to think of its action in the Church? What are we to think of a movement so punctilious in its brand of Catholicism that, unless you embrace its cause, you would almost be regarded as an internal enemy of the Church, and you would understand nothing of the Gospel and of Jesus Christ! We deem it necessary to insist on that point because it is precisely its Catholic ardor which has secured for the Sillon until quite recently, valuable encouragements and the support of distinguished persons. Well now! judging the words and the deeds, We feel compelled to say that in its actions as well as in its doctrine, the Sillon does not give satisfaction to the Church.
In the first place, its brand of Catholicism accepts only the democratic form of government which it considers the most favorable to the Church and, so to speak, identifies it with her. The Sillon , therefore, subjects its religion to a political party. We do not have to demonstrate here that the advent of universal Democracy is of no concern to the action of the Church in the world; we have already recalled that the Church has always left to the nations the care of giving themselves the form of government which they think most suited to their needs. What We wish to affirm once again, after Our Predecessor, is that it is an error and a danger to bind down Catholicism by principle to a particular form of government. This error and this danger are all the greater when Religion is associated with a kind of Democracy whose doctrines are false. But this is what the Sillon is doing. For the sake of a particular political form, it compromises the Church, it sows division among Catholics, snatches away young people and even priests and seminarists from purely Catholic action, and is wasting away as a dead loss part of the living forces of the nation.
And, behold, Venerable Brethren, an astounding contradiction: It is precisely because religion ought to transcend all parties, and it is in appealing to this principle, that the Sillon abstains from defending the beleaguered Church. Certainly, it is not the Church that has gone into the political arena: they have dragged here there to mutilate and to despoil her. Is it not the duty of every Catholic, then, to use the political weapons which he holds, to defend her? Is it not a duty to confine politics to its own domain and to leave the Church alone except in order to give her that which is her due? Well, at the sight of the violences thus done to the Church, we are often grieved to see the Sillonists folding their arms except when it is to their advantage to defend her; we see them dictate or maintain a program which nowhere and in no degree can be called Catholic. Yet this does not prevent the same men, when fully engaged in political strife and spurred by provocation, from publicly proclaiming their faith. What are we to say except that there are two different men in the Sillonist; the individual, who is Catholic, and the Sillonist, the man of action, who is neutral!
There was a time when the Sillon, as such, was truly Catholic. It recognized but one moral force - Catholicism; and the Sillonists were wont to proclaim that Democracy would have to be Catholic or would not exist at all. A time came when they changed their minds. They left to each one his religion or his philosophy. They ceased to call themselves Catholics and, for the formula "Democracy will be Catholic" they substituted "Democracy will not be anti-Catholic", any more than it will be anti-Jewish or anti-Buddhist. This was the time of "the Greater Sillon". For the construction of the Future City they appealed to the workers of all religions and all sects. These were asked but one thing: to share the same social ideal, to respect all creeds, and to bring with them a certain supply of moral force. Admittedly: they declared that “The leaders of the Sillon place their religious faith above everything. But can they deny others the right to draw their moral energy from whence they can? In return, they expect others to respect their right to draw their own moral energy from the Catholic Faith. Accordingly they ask all those who want to change today's society in the direction of Democracy, not to oppose each other on account of the philosophical or religious convictions which may separate them, but to march hand in hand, not renouncing their convictions, but trying to provide on the ground of practical realities, the proof of the excellence of their personal convictions. Perhaps a union will be effected on this ground of emulation between souls holding different religious or philosophical convictions.” And they added at the same time (but how could this be accomplished?) that “the Little Catholic Sillon will be the soul of the Greater Cosmopolitan Sillon.”
Recently, the term “Greater Sillon” was discarded and a new organization was born without modifying, quite the contrary, the spirit and the substratum of things: “In order to organize in an orderly manner the different forces of activity, the Sillon still remains as a Soul, a Spirit, which will pervade the groups and inspire their work.” Thus, a host of new groups, Catholic, Protestant, Free-Thinking, now apparently autonomous, are invited to set to work: “Catholic comrades will work between themselves in a special organization and will learn and educate themselves. Protestant and Free-Thinking Democrats will do likewise on their own side. But all of us, Catholics, Protestants and Free-Thinkers will have at heart to arm young people, not in view of the fratricidal struggle, but in view of a disinterested emulation in the field of social and civic virtues.”
These declarations and this new organization of the Sillonist action call for very serious remarks.
Here we have, founded by Catholics, an inter-denominational association that is to work for the reform of civilization, an undertaking which is above all religious in character; for there is no true civilization without a moral civilization, and no true moral civilization without the true religion: it is a proven truth, a historical fact. The new Sillonists cannot pretend that they are merely working on “the ground of practical realities” where differences of belief do not matter. Their leader is so conscious of the influence which the convictions of the mind have upon the result of the action, that he invites them, whatever religion they may belong to, “to provide on the ground of practical realities, the proof of the excellence of their personal convictions.” And with good reason: indeed, all practical results reflect the nature of one’s religious convictions, just as the limbs of a man down to his finger-tips, owe their very shape to the principle of life that dwells in his body.
This being said, what must be thought of the promiscuity in which young Catholics will be caught up with heterodox and unbelieving folk in a work of this nature? Is it not a thousand-fold more dangerous for them than a neutral association? What are we to think of this appeal to all the heterodox, and to all the unbelievers, to prove the excellence of their convictions in the social sphere in a sort of apologetic contest? Has not this contest lasted for nineteen centuries in conditions less dangerous for the faith of Catholics? And was it not all to the credit of the Catholic Church? What are we to think of this respect for all errors, and of this strange invitation made by a Catholic to all the dissidents to strengthen their convictions through study so that they may have more and more abundant sources of fresh forces? What are we to think of an association in which all religions and even Free-Thought may express themselves openly and in complete freedom? For the Sillonists who, in public lectures and elsewhere, proudly proclaim their personal faith, certainly do not intend to silence others nor do they intend to prevent a Protestant from asserting his Protestantism, and the skeptic from affirming his skepticism. Finally, what are we to think of a Catholic who, on entering his study group, leaves his Catholicism outside the door so as not to alarm his comrades who, “dreaming of disinterested social action, are not inclined to make it serve the triumph of interests, coteries and even convictions whatever they may be”? Such is the profession of faith of the New Democratic Committee for Social Action which has taken over the main objective of the previous organization and which, they say, “breaking the double meaning which surround the Greater Sillon both in reactionary and anti-clerical circles”, is now open to all men “who respect moral and religious forces and who are convinced that no genuine social emancipation is possible without the leaven of generous idealism.”
Alas! yes, the double meaning has been broken: the social action of the Sillon is no longer Catholic. The Sillonist, as such, does not work for a coterie, and “the Church”, he says, “cannot in any sense benefit from the sympathies that his action may stimulate.” A strange situation, indeed! They fear lest the Church should profit for a selfish and interested end by the social action of the Sillon, as if everything that benefited the Church did not benefit the whole human race! A curious reversal of notions! The Church might benefit from social action! As if the greatest economists had not recognized and proved that it is social action alone which, if serious and fruitful, must benefit the Church! But stranger still, alarming and saddening at the same time, are the audacity and frivolity of men who call themselves Catholics and dream of re-shaping society under such conditions, and of establishing on earth, over and beyond the pale of the Catholic Church, "the reign of love and justice" with workers coming from everywhere, of all religions and of no religion, with or without beliefs, so long as they forego what might divide them - their religious and philosophical convictions, and so long as they share what unites them - a "generous idealism and moral forces drawn from whence they can." When we consider the forces, knowledge, and supernatural virtues which are necessary to establish the Christian City, and the sufferings of millions of martyrs, and the light given by the Fathers and Doctors of the Church, and the self-sacrifice of all the heroes of charity, and a powerful hierarchy ordained in heaven, and the streams of Divine Grace - the whole having been built up, bound together, and impregnated by the life and spirit of Jesus Christ, the Wisdom of God, the Word made man - when we think, I say, of all this, it is frightening to behold new apostles eagerly attempting to do better by a common interchange of vague idealism and civic virtues. What are they going to produce? What is to come of this collaboration? A mere verbal and chimerical construction in which we shall see, glowing in a jumble, and in seductive confusion, the words Liberty, Justice, Fraternity, Love, Equality, and human exultation, all resting upon an ill-understood human dignity. It will be a tumultuous agitation, sterile for the end proposed, but which will benefit the less Utopian exploiters of the people. Yes, we can truly say that the Sillon, its eyes fixed on a chimera, brings Socialism in its train.
We fear that worse is to come: the end result of this developing promiscuousness, the beneficiary of this cosmopolitan social action, can only be a Democracy which will be neither Catholic, nor Protestant, nor Jewish. It will be a religion (for Sillonism, so the leaders have said, is a religion) more universal than the Catholic Church, uniting all men become brothers and comrades at last in the "Kingdom of God". - "We do not work for the Church, we work for mankind."
And now, overwhelmed with the deepest sadness, We ask Ourselves, Venerable Brethren, what has become of the Catholicism of the Sillon? Alas! this organization which formerly afforded such promising expectations, this limpid and impetuous stream, has been harnessed in its course by the modern enemies of the Church, and is now no more than a miserable affluent of the great movement of apostasy being organized in every country for the establishment of a One-World Church which shall have neither dogmas, nor hierarchy, neither discipline for the mind, nor curb for the passions, and which, under the pretext of freedom and human dignity, would bring back to the world (if such a Church could overcome) the reign of legalized cunning and force, and the oppression of the weak, and of all those who toil and suffer.
We know only too well the dark workshops in which are elaborated these mischievous doctrines which ought not to seduce clear-thinking minds. The leaders of the Sillon have not been able to guard against these doctrines. The exaltation of their sentiments, the undiscriminating good-will of their hearts, their philosophical mysticism, mixed with a measure of illuminism, have carried them away towards another Gospel which they thought was the true Gospel of Our Savior. To such an extent that they speak of Our Lord Jesus Christ with a familiarity supremely disrespectful, and that - their ideal being akin to that of the Revolution - they fear not to draw between the Gospel and the Revolution blasphemous comparisons for which the excuse cannot be made that they are due to some confused and over-hasty composition.
We wish to draw your attention, Venerable Brethren, to this distortion of the Gospel and to the sacred character of Our Lord Jesus Christ, God and man, prevailing within the Sillon and elsewhere. As soon as the social question is being approached, it is the fashion in some quarters to first put aside the divinity of Jesus Christ, and then to mention only His unlimited clemency, His compassion for all human miseries, and His pressing exhortations to the love of our neighbor and to the brotherhood of men. True, Jesus has loved us with an immense, infinite love, and He came on earth to suffer and die so that, gathered around Him in justice and love, motivated by the same sentiments of mutual charity, all men might live in peace and happiness. But for the realization of this temporal and eternal happiness, He has laid down with supreme authority the condition that we must belong to His Flock, that we must accept His doctrine, that we must practice virtue, and that we must accept the teaching and guidance of Peter and his successors. Further, whilst Jesus was kind to sinners and to those who went astray, He did not respect their false ideas, however sincere they might have appeared. He loved them all, but He instructed them in order to convert them and save them. Whilst He called to Himself in order to comfort them, those who toiled and suffered, it was not to preach to them the jealousy of a chimerical equality. Whilst He lifted up the lowly, it was not to instill in them the sentiment of a dignity independent from, and rebellious against, the duty of obedience. Whilst His heart overflowed with gentleness for the souls of good-will, He could also arm Himself with holy indignation against the profaners of the House of God, against the wretched men who scandalized the little ones, against the authorities who crush the people with the weight of heavy burdens without putting out a hand to lift them. He was as strong as he was gentle. He reproved, threatened, chastised, knowing, and teaching us that fear is the beginning of wisdom, and that it is sometimes proper for a man to cut off an offending limb to save his body. Finally, He did not announce for future society the reign of an ideal happiness from which suffering would be banished; but, by His lessons and by His example, He traced the path of the happiness which is possible on earth and of the perfect happiness in heaven: the royal way of the Cross. These are teachings that it would be wrong to apply only to one's personal life in order to win eternal salvation; these are eminently social teachings, and they show in Our Lord Jesus Christ something quite different from an inconsistent and impotent humanitarianism.
As for you, Venerable Brethren, carry on diligently with the work of the Saviour of men by emulating His gentleness and His strength. Minister to every misery; let no sorrow escape your pastoral solicitude; let no lament find you indifferent. But, on the other hand, preach fearlessly their duties to the powerful and to the lowly; it is your function to form the conscience of the people and of the public authorities. The social question will be much nearer a solution when all those concerned, less demanding as regards their respective rights, shall fulfill their duties more exactingly.
Moreover, since in the clash of interests, and especially in the struggle against dishonest forces, the virtue of man, and even his holiness are not always sufficient to guarantee him his daily bread, and since social structures, through their natural interplay, ought to be devised to thwart the efforts of the unscrupulous and enable all men of good will to attain their legitimate share of temporal happiness, We earnestly desire that you should take an active part in the organization of society with this objective in mind. And, to this end, whilst your priests will zealously devote efforts to the sanctification of souls, to the defense of the Church, and also to works of charity in the strict sense, you shall select a few of them, level-headed and of active disposition, holders of Doctors’ degrees in philosophy and theology, thoroughly acquainted with the history of ancient and modern civilizations, and you shall set them to the not-so-lofty but more practical study of the social science so that you may place them at the opportune time at the helm of your works of Catholic action. However, let not these priests be misled, in the maze of current opinions, by the miracles of a false Democracy. Let them not borrow from the Rhetoric of the worst enemies of the Church and of the people, the high-flown phrases, full of promises; which are as high-sounding as unattainable. Let them be convinced that the social question and social science did not arise only yesterday; that the Church and the State, at all times and in happy concert, have raised up fruitful organizations to this end; that the Church, which has never betrayed the happiness of the people by consenting to dubious alliances, does not have to free herself from the past; that all that is needed is to take up again, with the help of the true workers for a social restoration, the organisms which the Revolution shattered, and to adapt them, in the same Christian spirit that inspired them, to the new environment arising from the material development of today’s society. Indeed, the true friends of the people are neither revolutionaries, nor innovators: they are traditionalists.
We desire that the Sillonist youth, freed from their errors, far from impeding this work which is eminently worthy of your pastoral care, should bring to it their loyal and effective contribution in an orderly manner and with befitting submission.
We now turn towards the leaders of the Sillon with the confidence of a father who speaks to his children, and We ask them for their own good, and for the good of the Church and of France, to turn their leadership over to you. We are certainly aware of the extent of the sacrifice that We request from them, but We know them to be of a sufficiently generous disposition to accept it and, in advance, in the Name of Our Lord Jesus Christ whose unworthy representative We are, We bless them for this. As to the rank and file of the Sillon, We wish that they group themselves according to dioceses in order to work, under the authority of their respective bishops, for the Christian and Catholic regeneration of the people, as well as for the improvement of their lot. These diocesan groups will be independent from one another for the time being. And, in order to show clearly that they have broken with the errors of the past, they will take the name of “Catholic Sillon”, and each of the members will add to his Sillonist title the “Catholic” qualification. It goes without saying that each Catholic Sillonist will remain free to retain his political preferences, provided they are purified of everything that is not entirely conformable to the doctrine of the Church. Should some groups refuse, Venerable Brethren, to submit to these conditions, you should consider that very fact that they are refusing to submit to your authority. Then, you will have to examine whether they stay within the limits of pure politics or economics, or persist in their former errors. In the former case, it is clear that you will have no more to do with them than with the general body of the faithful; in the latter case, you will have to take appropriate measures, with prudence but with firmness also. Priests will have to keep entirely out of the dissident groups, and they shall be content to extend the help of their sacred ministry to each member individually, applying to them in the tribunal of penitence the common rules of morals in respect to doctrine and conduct. As for the catholic groups, whilst the priests and the seminarists may favor and help them, they shall abstain from joining them as members; for it is fitting that the priestly phalanx should remain above lay associations even when these are most useful and inspired by the best spirit. Such are the practical measures with which We have deemed necessary to confirm this letter on the Sillon an the Sillonists. From the depths of Our soul We pray that the Lord may cause these men and young people to understand the grave reasons which have prompted it. May He give them the docility of heart and the courage to show to the Church the sincerity of their Catholic fervor. As for you, Venerable Brethren, may the Lord inspire in your hearts towards them - since they will be yours henceforth - the sentiments of a true fatherly love.
In expressing this hope, and to obtain these results which are so desirable, We grant to you, to your clergy and to your people, Our Apostolic benediction with all Our heart.
Given at St. Peter’s, Rome, on the 25th August 1910, the eighth year of Our Pontificate.
Pius X, Pope
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| Pope Boniface VIII: Unam Sanctam |
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Posted by: Stone - 01-18-2021, 03:35 PM - Forum: Encyclicals
- No Replies
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UNAM SANCTAM
One Holy Church
Bull of Pope Boniface VIII - November 18, 1302
Urged by faith, we are obliged to believe and to maintain that the Church is one, holy, catholic, and also apostolic. We believe in her firmly and we confess with simplicity that outside of her there is neither salvation nor the remission of sins, as the Spouse in the Canticles [Sgs 6:8] proclaims: 'One is my dove, my perfect one. She is the only one, the chosen of her who bore her,' and she represents one sole mystical body whose Head is Christ and the head of Christ is God [1 Cor 11:3]. In her then is one Lord, one faith, one baptism [Eph 4:5]. There had been at the time of the deluge only one ark of Noah, prefiguring the one Church, which ark, having been finished to a single cubit, had only one pilot and guide, i.e., Noah, and we read that, outside of this ark, all that subsisted on the earth was destroyed.
We venerate this Church as one, the Lord having said by the mouth of the prophet: 'Deliver, O God, my soul from the sword and my only one from the hand of the dog.' [Ps 21:20] He has prayed for his soul, that is for himself, heart and body; and this body, that is to say, the Church, He has called one because of the unity of the Spouse, of the faith, of the sacraments, and of the charity of the Church. This is the tunic of the Lord, the seamless tunic, which was not rent but which was cast by lot [Jn 19:23- 24]. Therefore, of the one and only Church there is one body and one head, not two heads like a monster; that is, Christ and the Vicar of Christ, Peter and the successor of Peter, since the Lord speaking to Peter Himself said: 'Feed my sheep' [Jn 21:17], meaning, my sheep in general, not these, nor those in particular, whence we understand that He entrusted all to him [Peter]. Therefore, if the Greeks or others should say that they are not confided to Peter and to his successors, they must confess not being the sheep of Christ, since Our Lord says in John 'there is one sheepfold and one shepherd.' We are informed by the texts of the gospels that in this Church and in its power are two swords; namely, the spiritual and the temporal. For when the Apostles say: 'Behold, here are two swords' [Lk 22:38] that is to say, in the Church, since the Apostles were speaking, the Lord did not reply that there were too many, but sufficient. Certainly the one who denies that the temporal sword is in the power of Peter has not listened well to the word of the Lord commanding: 'Put up thy sword into thy scabbard' [Mt 26:52]. Both, therefore, are in the power of the Church, that is to say, the spiritual and the material sword, but the former is to be administered for the Church but the latter by the Church; the former in the hands of the priest; the latter by the hands of kings and soldiers, but at the will and sufferance of the priest.
However, one sword ought to be subordinated to the other and temporal authority, subjected to spiritual power. For since the Apostle said: 'There is no power except from God and the things that are, are ordained of God' [Rom 13:1-2], but they would not be ordained if one sword were not subordinated to the other and if the inferior one, as it were, were not led upwards by the other.
For, according to the Blessed Dionysius, it is a law of the divinity that the lowest things reach the highest place by intermediaries. Then, according to the order of the universe, all things are not led back to order equally and immediately, but the lowest by the intermediary, and the inferior by the superior. Hence we must recognize the more clearly that spiritual power surpasses in dignity and in nobility any temporal power whatever, as spiritual things surpass the temporal. This we see very clearly also by the payment, benediction, and consecration of the tithes, but the acceptance of power itself and by the government even of things. For with truth as our witness, it belongs to spiritual power to establish the terrestrial power and to pass judgement if it has not been good. Thus is accomplished the prophecy of Jeremias concerning the Church and the ecclesiastical power: 'Behold to-day I have placed you over nations, and over kingdoms' and the rest. Therefore, if the terrestrial power err, it will be judged by the spiritual power; but if a minor spiritual power err, it will be judged by a superior spiritual power; but if the highest power of all err, it can be judged only by God, and not by man, according to the testimony of the Apostle: 'The spiritual man judgeth of all things and he himself is judged by no man' [1 Cor 2:15]. This authority, however, (though it has been given to man and is exercised by man), is not human but rather divine, granted to Peter by a divine word and reaffirmed to him (Peter) and his successors by the One Whom Peter confessed, the Lord saying to Peter himself, 'Whatsoever you shall bind on earth, shall be bound also in Heaven' etc., [Mt 16:19]. Therefore whoever resists this power thus ordained by God, resists the ordinance of God [Rom 13:2], unless he invent like Manicheus two beginnings, which is false and judged by us heretical, since according to the testimony of Moses, it is not in the beginnings but in the beginning that God created heaven and earth [Gen 1:1]. Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff.
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