The Prophetic Silence of Knock

 

The crisis that Our Lady predicted in La Salette, in which Rome becomes the seat of the Antichrist and represents the eclipse of the Church, St. John also prophesied in the Apocalypse. It is this prophecy which is being fulfilled by  the present pope.

Today, we commemorate the eloquently silent apparition of Our Lady at Knock, Ireland, August 21, 1879. By her silence, Our Lady emphasised at once her displeasure that her message at La Salatte was being attacked, and as many believe, she was pointing to the silence recounted in chapter 8 of the Apocalypse.  But there is still another reason for the silence – it is a warning against silencing the Holy Sacrifice of the Mass and outrages against the Holy Eucharist and it beckons us with mysterious silence towards the visions of the Apocalypse.

Continue reading “The Prophetic Silence of Knock”

The Little Book of Infinite Love

 

This article was originally scheduled for tomorrow, but I must post it today, I simply cannot wait any longer, for my beloved granddaughters, little Maria Lúcia, who just made her First Holy Communion on Corpus Christi Sunday, and for lovely Irene and for sweet Carmen.

“Always be sure that whatever you do is done in love, for God our Father created us by love, and God the Son, our Savior, redeemed us by love, and God the Holy Ghost sustains us by love. And they have given us their love, the Immaculate Virgin Mary, to be our own dear Mother, to help us live this love in all that we do.”

“The Book of Infinite Love” is a little-known treatise written by a French Visitation nun in the nineteenth and early twentieth century. As we approach the end of the month of the Sacred Heart of Jesus, I thought you might like the following small essay from Mother Louise Margaret Claret, whose mission was to teach that the infinite love of God is manifested through the prodigious overflowing love of the Sacred Heart of Jesus through His priests.

.  .  . The religion of the Sacred Heart is not a simple devotion of sentiment; it is not even a special isolated dogma, it is the synthesis of all Catholic doctrine, of the whole Catholic moral law summed up in the love of Jesus Christ for us and of our love for Jesus Christ. There is then for us a theology of the Sacred Heart. This theology, according to St. Augustine and Bossuet, from the consideration that God is the eternal Heart, (“Deus est caritas” I John, IV, 8) finds in this Charity the purpose if not the explanation of the whole series of Christian mysteries.

. God loves: to love is to give. God has given us everything, and has given Himself to us. He commenced by giving existence to us and to all beings: that is creation!

. God loves: to love is to speak, to make oneself heard by the person who is loved, and that is Revelation, the Sacred Scriptures, God’s law!

. God loves: to love is to make oneself like the person loved; that is the Incarnation.

. God loves: to love is to save the person loved, cost what it may; to die for the person loved: that is the Redemption!

. To love is to wish to be perpetually present to the person loved: that is the Blessed Eucharist, the real presence, the altar!

. To love is to give oneself to each of those whom one loves; that is Holy Communion, the Last Supper!

. Finally, to love is to wish to make happy with oneself for ever all those whom one has loved; that is the eternal happiness of Heaven!—A vast synthesis of love, which is also a synthesis of our faith!

“As for us,” cries St. John, “we believe in the love which God has for us” (I John IV, 16). Everything is included in that. St. Francis de Sales was right when he said:  “In the Church of Jesus Christ everything belongs to love, everything is founded on love and everything is love. God, who has created man after His own image, wishes that in man, as in God, everything be regulated by love and for love.”

The devotion to the Blessed Eucharist and the devotion to the Sacred Heart are not only two sister devotions; in reality, they are only one and the same devotion. They complete each other and develop each other; they blend so perfectly together that one cannot stand without the other, and their union is absolute. Not only can one of these devotions not be prejudicial to the other but, because they complete each other and perfect each other, they also reciprocally increase each other. If we have devotion to the Sacred Heart, we will wish to find It, to adore It, to love It, to offer It our reparation and praise, and where shall we look for It but in the Blessed Eucharist where It is found eternally living?

If we love this adorable Heart, we will wish to unite ourselves to It, for love seeks union, we will wish to warm our hearts by the ardour of this divine fire, but to reach the Sacred Heart, to take hold of It, to put It in contact with our own, what shall we do? Shall we scale heaven to bear away the Heart of Jesus Who reigns triumphant in glory? There is no need to do so. We will go to the Blessed Eucharist, we will go to the tabernacle, we will take the white Host, and when we have enclosed it in our breast, we will feel the divine Heart truly beating beside our own.

The devotion to the divine Heart infallibly brings souls to the Blessed Eucharist, and faith in and devotion to the Blessed Eucharist necessarily lead souls to discover the mysteries of Infinite Love of which the divine Heart is the organ and the symbol. If we believe in the Blessed Eucharist, we believe in Love. It is the mystery of Love. But in itself love is immaterial and imperceptible; to fix our minds and our senses, we seek an outward form for love.

The Love of His Heart

This form, this sensible manifestation, is the divine Heart. The Sacred Heart, the Blessed Eucharist, Love are one and the same thing. In the tabernacle we find the Host; in the Host Jesus; in Jesus His Heart; in His Heart, Love, Infinite Love, divine Charity, God, the principle of life, living and life-giving. But still more: The ineffable mystery of the Eucharist can only be explained by Love. By the love of God, yes, but by the Love of Jesus, God and man. Now the love of Jesus is the love of His Heart; to sum up all in one word, it is His Heart; therefore the Blessed Eucharist is explained only by the Sacred Heart. The Blessed Eucharist is the sublime completion of the love of Jesus for man; it is the highest, the last expression; the paroxysm, if I may so express myself, of this incomprehensible love.

Nevertheless, without the Blessed Eucharist we could have believed in love; the Incarnation would have sufficed for that; a single drop of the bitter chalice of Passion would have been more than superabundant to prove to us that love. We would have been able to love the Heart of Jesus, we would have been under the obligation of loving It, of believing that it is sovereignly good, even if It had not gone to this divine excess of the Blessed Eucharist. But, because It has invented this marvel, how we should love this Sacred Heart so divinely tender, so inexpressibly delicate and liberal; so—shall I dare to say it—so madly and so passionately fond of Its creatures!

Yes, the Blessed Eucharist augments and inflames our love for the divine Heart. But because we know that we shall find this Sacred Heart only in the Blessed Eucharist, because we are thirsty for union with this Heart so tender and so ardent, we go to the Blessed Eucharist, we prostrate ourselves before the Blessed Sacrament, we adore the Host radiating its influence from the monstrance. We go to the Holy Table with ardent avidity; we lovingly kiss the consecrated paten on which the divine Host reposes each day. We surround with honour, respect and magnificence the tabernacle in which Jesus, living and loving, makes His dwelling.

Oh! it is impious to say that the worship of the Sacred Heart can injure devotion to the Blessed Eucharist. What! will the knowledge of Him Who gives the gift, make us despise the gift? No, the more we love the divine Heart, the truer our worship of It is, the more extensive and enlightened it is, the more also will our worship and our love for the divine Eucharist develop and grow strong.

Mother Louise Margaret Claret, October 16, 1902.

The Book of Infinite Love: The Needs of Our Time – A Little Treatise of Infinite Love (Kindle Locations 1248-1296). TAN Books. Kindle Edition.

Now, readers, this is why the ancient enemy is filled with such determination to destroy the sacred priesthood, destroy the Holy Sacrifice and replace them with pagan superstitions. He will not succeed but this will bring on a time of great suffering. Dear ones, we know the answer to this satanic assault!

Please, Pray the Rosary and confound satan and those who serve him!

† . Immaculate Heart of Mary, Queen of our hearts, Mother of the Church, do thou offer to the Eternal Father the Precious Blood of Our Lord Jesus Christ, for the conversion of poor sinners, especially our Pontiff.
† . Most Sacred Heart of Jesus, Thy kingdom come! Viva Cristo Rey!
† . Immaculate Heart of Mary, pray for us now and at the hour of our death.
† . St. Joseph, protect us, protect our families, protect our priests.
† . St. Michael the Archangel, defend us in battle.

Please pray for the Consecration of Russia to the Immaculate Heart of Mary!

~ by evensong for love of the Immaculate Heart of Mary and the Sacred Heart of Jesus Christ, King.
Vouchsafe that I may praise thee, O Sacred Virgin! Give me strength against thine enemies!

Lift up your hearts!

 

Two readers forwarded the following from the newsletter of the Society of St. Pius X. “You may find in this some encouragement” one remarked. And so I have. Many of us have prayed ardently for. someone strong to take up the banner for the Immaculata and lead us in a renewed devotion to the Immaculate Heart of Mary. It is so encouraging to find this occurring just as we have prayed so ardently for leadership to arise!

Dear members of the Society, dear readers,

With joy we inaugurate a new spiritual practice that will be dedicated especially to the Blessed Virgin. We will do this on May 13, the anniversary of the first apparition of Our Lady in Fatima, and during this year when we will celebrate the 35th anniversary of the consecration of the Society of Saint Pius X to the Sorrowful and Immaculate Heart of Mary, which Abp. Marcel Lefebvre performed in Ecône on December 8, 1984. This twofold commemoration, however must not remain a pious memory, a bit sentimental and pleasant, of course, but without any effect on our spiritual life.

The reason for the existence of this new practice is to reawaken our souls, to rekindle our fervor, and to remind us vividly of the total dependence of the Society of Saint Pius X on Our Lady.

I wish to encourage you to read and to meditate on this consecration. The words pronounced by our founder were well-aimed and still have a burning relevance: the errors denounced in them certainly have not disappeared. On the contrary, they have grown and multiplied like cancer cells; they have gained ground and seem to have invaded the whole public square. My intention is not to make a negative, discouraging observation, as though everything that has been done was of no use. No, the battle continues as long as it has not been won; the struggle to drive out the sickness continues as long as there is any life. And we will fight as long as it takes, with the same weapons: recourse to the Virgin Mary, especially to her Immaculate Heart, the refuge of sinners and of combatants. Continue reading “Lift up your hearts!”

With Mary at the Holy Sacrifice of the Mass

A reader of ours from Africa recently commented favorably on this article, which we posted in September 2017. When I posted it, it was largely ignored, but I hope that perhaps with this repost, more will see its beauty.

Some time ago, several readers asked for an article or two about the Mass. Today, we offer a few excerpts from an  essay that appeared in 1935, written by a little known Jesuit, Father John Sexton Kennedy.

At Mass With Mary

A glory of new stars, downward flung
And forged into seven swords, has stung
The heart of the Woman whom I pass
On my way to the altar for morning Mass.
There is no shrill crowd, there are no hoarse cries,
But I meet One bearing a cross in her eyes.

Those people who twenty centuries ago were present on Calvary because they hated Jesus Christ paid more attention to the sacrifice of the cross than do most of us who are Sunday after Sunday present at Mass because we love Jesus Christ. This is a fact at once startling and sobering. …

What is most difficult is to keep well focused the basic truth that the Sacrifice of the Mass is really the same sacrifice as that of Calvary. In the absence of glittering spears, strained and distorted faces, hideous cries, a grim cross we utterly forget that we attend the crucifixion of Christ.

Could we but sufficiently appreciate the fact, our problem of keeping attentive, devout at Mass would be solved. As a means to this end, a means not indeed perfect but if earnestly tried quite effective, we are suggesting the effort to hear Mass with Mary. The lessons which we can learn from Our Blessed Lady are quite beyond numbering; none of them is simpler or of greater value than that of worthy assistance at holy Mass. Herein we shall consider first the thorough excellence of Mary’s following of the first Mass, and then the value to us of her exceptional example.

Union Of Intentions

No one of us countless Christians who have come after her has ever heard Mass as well as Mary did on Calvary. No one of us has ever heard Mass under precisely the same circumstances as she. True the sacrifice of our altars is the same as that of the great, gaunt cross; but the rending of the body she had borne, delivered, nursed at her breast, the spilling of the Precious Blood which had had its fountain source in the quiet places of her heart were not screened from Mary’s eyes, as they are from ours, by the appearances of bread and wine. They were present to her in brutal, unescapable reality. However this fact contributed least to the perfection of Our Blessed Lady’s participation in the holy sacrifice. Contributing infinitely more were acts of her mind and of her will.

Continue reading “With Mary at the Holy Sacrifice of the Mass”

Father Davide Pagliarani Interview

 

Recent interview with SSPX Superior General, Very Reverend Father Davide Pagliarani, from FSSPX News. (Link)

The following is merely a sampling from the interview which is well worth taking the time to read!

Q.: How do you regard the Society of Saint Pius X which you will have to supervise for twelve years?

The Society holds a treasure in its hands. Some have emphasized repeatedly that this treasure belongs to the Church, but I think that we can say that it belongs to us also by full right. It belongs to us, and this is why the Society is perfectly a work of the Church. Even now!

Tradition is a treasure, but in order to preserve it faithfully we must be aware that we are vessels of clay. The key to our future is found here: in the awareness of our weakness and of the need to watch over ourselves vigilantly. It is not enough to profess the faith in its entirety, if our lives do not express this integral faith regularly and concretely. To live Tradition means to defend it, to struggle for it, to fight so that it triumphs first in ourselves and in our families, so that then it can triumph throughout the whole Church.

Our fondest wish is that the official Church will stop considering Tradition as a burden or a set of outmoded old things, but rather as the only possible way to regenerate herself. However, major doctrinal discussions will not be enough to bring this work to completion: first we have to have souls ready for all sorts of sacrifices. This is true both for consecrated persons and for the lay faithful.

We ourselves must always renew our view of Tradition, not in a purely theoretical way, but in a truly supernatural manner, in light of the sacrifice of Our Lord Jesus Christ on the Cross. This will protect us from two contrasting dangers that often reinforce each other, namely: a pessimistic or defeatist lethargy and a kind of arid intellectualism.

I am convinced that we have here the key with which to confront the various difficulties that we may encounter.

Q.: Including the major problem of the crisis in the Church?

What are the important topics today? Vocations, the sanctification of priests, the care of souls. The tragic situation in the Church must not have such a great psychological impact on our minds that we are no longer capable of performing our duties. Our clear-sightedness must not paralyze us; if it does, it turns into darkness. Considering the crisis in the light of the Cross allows us to keep our serenity and to stand back, since serenity and objectivity are both indispensable if we are to have a sure judgment.

The present situation of the Church is a state of tragic decline: a sharp decrease in vocations, in the number of priests, in the practice of the faith, the disappearance of Christian customs, of the most elementary sense of God, which are manifested today—alas!— in the destruction of natural morality….

Now the Society has all the necessary means to lead the movement of the return to Tradition. More precisely, we have to confront two demands:

– on the one hand, to preserve our identity by recalling the truth and denouncing error: “Praedica verbum: insta opportune, importune: argue, obsecra, increpa.” “Preach the word: be instant [persistent] in season, out of season: reprove, entreat, rebuke” (2 Tim 4:2);

– on the other hand: “in omni patientia, et doctrina,” “in all patience and doctrine” (ibid.): attract to Tradition those who are walking in that direction, encourage them, introduce them little by little to the battle and to an increasingly courageous attitude. There still are authentically Catholic souls who thirst for the truth, and we have no right to refuse them the cup of cold water that is the Gospel by an indifferent or haughty attitude. These souls often end up encouraging us by their own courage and determination.

These two demands are complementary: we cannot separate one from the other, by focusing exclusively either on the denunciation of the errors resulting from Vatican II, or on the assistance that we owe to those who are becoming aware of the crisis and need to be enlightened. This twofold demand is profoundly one, since it is the manifestation of the sole charity of truth.

Continue reading “Father Davide Pagliarani Interview”

Thoughts of a dry brain

For some reason, readers have asked for an encore of this old post from 3 years ago. So much has happened since this was posted a few years back. But since you asked, here goes another trip down memory lane…

 

The Never-ending Springtime of Vatican II
The Never-ending Springtime of Vatican II

 

A funny thing happened today. Odd how little things can build up and suddenly, boom! Your life has changed irreversibly in just one small moment. For years now, my husband and I have been sneaking down to Mass at the SSPX Chapel an hour and a half drive from us. In heavy traffic, the drive can take twice as long. I say that we sneak, because most Sundays, we have to settle for a TLM at a Novus Ordo Parish we will call St. Nowhere in a city closer to us. The Latin Mass community at that Church has strong antipathy towards the SSPX and I was shunned for nearly a year after merely mentioning that I support them financially.  The priest at St. Nowhere, we’ll call Father X, told members of the TLM Community that the Bishop does not allow parishioners to attend SSPX Mass and inferred that to do so was grounds for excommunication. Now I did not hear him say that because as luck would have it, I was at SSPX Mass that Sunday.  But the same priest asked me once, why I missed Mass the previous Sunday. I am ashamed to say I did my infamous little, “Oh look, there’s a butterfly!” ditsy old lady thing and slipped away from him.

However, today, that viral video of the candlelight procession by the SSPX community in Kansas was sent to me by a prominent member of our local Latin Mass Society. I responded rather more strongly than I should have and just to be honest about things, I copied it to the St. Nowhere priest. After going that far, I was flush with the exuberance one gets from derring-do, and so I decided to forward my response to a couple other Catholics who attend St. Nowhere’s Latin Mass in case they might like to know of my wickedness. I attached an explanatory note to them as well. Since the cat’s out of the bag,  I may as well let you all in on it, in fact, just shout it from the housetops! Here is a merged version of what I wrote in both emails:

Thank you for the video, Marie (Not her real name). I have been a supporter of SSPX for years now and whenever I am well enough to travel, we make the grueling (for us) trip to (-SSPX Chapel_).

I have heard that Father _X_  has said we may not attend Mass there and also heard that the Bishop does not approve. So have tried to keep silent, but can do so no longer.

The neo-modernists of the Bergoglio/Kasper/Danneels faction are using homosexuals and divorcees not for the good of their souls, not for true mercy for these poor people, but solely to attack Our Lord in His Sacrament of Love. What a horrible hoax to play on poor sinners! Not to show them the way to true repentance and the fulness of grace and everlasting happiness in Heaven, but to further damn them to hell by compounding their mortal sins.

The pawns in all this are the sinners, who are being mislead by the very shepherds who should help them.
What kind of “field hospital of the faith” is P. Francis running? It deliberately infects poor sinners, already suffering mortal wounds, with more fatal disease, while denying them the simple cure!

It seems hypocritical for some who call themselves traditional Catholics to keep acting as though the SSPX is evil. I know them and they are genuinely the Remnant of the Faith that will, by their constant reparations and rosaries bring Our Immaculate Mother’s victorious return and restore the Faith.

At SSPX Chapel, there are prayers before every Mass for Pope Francis, they are respectful and I have personally been excoriated by Father _V_ for being uncharitable about the Pope. I am guilty as charged! Father V  urges us to offer penance and prayers for the pope and the hierarchy, as Our Lady of Fatima requested.

I love the Church and that is why I cannot continue to give tacit approval of what I see happening in this papacy. It is difficult to grasp how in the name of mercy, those living in a persistent state of mortal sin are being welcomed into receiving the Blessed Sacrament, yet I am to be cast out, for simply attending a Society Mass? Amazing.

In this farcical Synod, they are discussing institutionalizing Eucharistic sacrilege. To attempt to excommunicate me for attending a reverent Mass when all this sacrilege and desecration of the Blessed Sacrament is being rammed through, is beyond ludicrous. But we will see how it plays out. Meanwhile, we will go on down to (SSPX Chapel) next Sunday. There, we have Rosary before Mass with prayers for the Pope, a reverent Missa Cantata, followed by an hour of Eucharistic adoration with prayers for the Pope and the Synod. The congregation did their own Eucharistic Rosary procession last Sunday for the Synod. These people are praying and offering penances for the Church in this time of trial, so by all means, they should be excommunicated!

By the way, apropos Father Rosica at the Synod Press briefing, where he mentioned polygamy: If they open up to polygamy in Africa, that will destroy the beautiful, faithful African Church, the most vital and fervent ground of the Faith today, which is giving us saints and martyrs for the glory of God and His Church. It is a terrible blow, all in the name of Kasper’s damnable “mercy”. I won’t be a part of it.

Before long, I will be probably unable to travel to (SSPX Chapel)  for Mass. When that happens, Father will come here to offer Mass. If you know of anyone interested in attending, feel free to give them my contact information.

I will hush now. Thank you,

evensong

Well, it is now 1 a.m. and time for Matins, yet am still at the computer getting ready to post this. As I think back on the events of the day, I am having second thoughts. Some of our family still go there to the TLM at St. Nowhere’s and they will have to face the disapproval of Father X and the TLM community. Perhaps it was thoughtless of me. Then I wax indignant again. With all the problems facing faithful Catholics in this dysfunctional Church, why does it fall to me to be the stereotypical bad guy?

Wish I could recall that quote from Orwell, you know, the one about how subversive it is to tell the truth in a sick society? But it is late and I am old, and very tired, and my Church is in ruins.

Oh God come to my assistance, O Lord, make haste to help me.

 

[UPDATE, February 5, 2016: My husband and I are still forbidden to receive Holy Communion at the Diocesan Traditional Latin Mass. Father X has wholeheartedly embraced the new “Mercy Agenda” of Pope Francis. Those who still attend the TLM there never need fear they will hear the intolerant words of Jesus against adultery, for all that is cast aside in favor of the serene theology of Cardinal Kasper and the tender mercies of Pope Francis.]

“In the end, my Immaculate Heart will triumph!”

Queen of the most Holy Rosary, establish the reign of thine Immaculate Heart in my heart, in the Church, and in the world!

St. Joseph, protector of the Church, protect our priests!

Remember, pray the Rosary and confound Satan!

Note: the title refers to a poem by T.S. Eliot

~ posted by evensong, for love of the Immaculate Heart of Mary and the Sacred Heart of Jesus Christ, King.

An Open Letter from Father Vernoy

Breaking news from Vox Catholica.

Fr. Marc Vernoy: An Open Letter To My Brother Priests

 

 

On the Feast of Saint John the Baptist, August 29th, 2018, Fr. Marc Vernoy, Prior of St. Thomas More Church in Sanford, Florida wrote a letter to his brother priests in Florida. This letter is wide ranging in scope, and deals with the current crisis in the Catholic Church, and what priests can do to fight back against the overwhelming wave of corruption that is consuming God’s Holy Church.

Father’s suggested remedies (attending the Mass, praying our daily Rosary, adoration and contemplation, and sincere prayers to the Mother of God) are all things we can also do as lay Catholics to beg God for an end to the crisis, and a restoration of our Holy Mother Church.

Please share this video (especially to priests who aren’t in a Traditional order), and subscribe to the YouTube channel. This will be a great help to continue building this new apostolate.

† . † . † 

Dear Brother Priest,

Greetings in the united Hearts of Jesus and Mary. My name is Marc Vernoy, I was ordained a Catholic priest for the Priestly Fraternity of Saint Pius X on June 29, 1995. After having been sent to Asia, Europe and Africa. I was assigned in Sanford, Florida, eight years ago to establish our Priory.

We are “a priestly society of common life without vows, after the example of the Societies of Foreign Missions.”[1] Our “purpose is the priesthood and all that pertains to it and nothing but what concerns it; i.e., the priesthood as Our Lord Jesus Christ willed it when He said, “Do this for a commemoration of me.”[2]

Before founding our Society, Archbishop Marcel Lefebvre led the largest Catholic missionary congregation, the Holy Ghost Fathers and was the Apostolic Delegate for West Africa. His experience showed him the necessity of a real common life to preserve and strengthen our priestly life against the challenges and dangers of modern life in this world.

As our Lord suffered His terrible Passion, so His Mystical Body, holy Mother the Church is atrociously suffering today through so many victims, children and young adults and in her immaculate and divine dignity. Some of her beloved sons, consecrated in the Priesthood of our Lord Jesus Christ, have appallingly betrayed her and have sorely defiled their persons with horrible crimes. Their unnatural depravation is so evil that Holy Scripture[3] places it among the four sins that cry to heaven for vengeance. In their sacrilegious abuses, they crucify the whole Church, they desecrate their holy Unction and even give up their fatherhood and their human dignity, as there is no dignity anymore when you depart so sinfully from God, our Creator and Redeemer.

As poor sinners, we all know that human nature is weak and wounded, always ready to fall into sin. Thus, our Lord Jesus Christ is alerting us, “watch ye, and pray that you enter not into temptation. The spirit indeed is willing, but the flesh is weak”[4]. He constantly admonishes us against the perils of the world, whose Prince is Satan[5], and has no positive or “optimistic attitude” towards them. “The world does hate me, because I denounce it for its evil doings.”[6] “If you belonged to the world, the world would know you for its own and love you; it is because you do not belong to the world, because I have singled you out from the midst of the world, that the world hates you.”[7] “Have you never been told that the world’s friendship means enmity with God, and the man who would have the world for his friend makes himself God’s enemy?”[8]

However, after the Second Vatican Council and through the liturgical reform as well, these evangelical exhortations have been silenced in the Church. In the General Audience of July 3, 1974, Pope Paul VI explained this change as follows: “We have certainly heard of the severity of the saints for the evils of the world. Many are still familiar with the books of asceticism, which have a generally negative judgment on earthly corruption. But it is also certain that we live in a different spiritual climate, being invited, especially by the recent council, to take an optimistic look at the modern world, its values, its conquests.”[9] He then continues his speech praising modern materialism, comfort and technology and gave this advice: “We must maintain a line of demarcation between Christian life and secular life. Between the spiritual and the temporal there cannot exist this communion – or rather this confusion – of interests and ways of life that the old unitary conception of Christianity made easier and more habitual.”[10]

We Catholics, faithful to the Word of our Lord and to the holy Tradition of His Church have always been aware of the distinction between the spiritual and the temporal worlds, but not a separation, “a line of demarcation”, as we believe in the social Kingship of the Son of God. We are for a communion coming from subsidiarity, but certainly not for any confusion. We want divine Love to be known in this world, to spread and to be loved.

These words of Paul VI along with many others regarding a new “spiritual” attitude towards the “world” are very disturbing and confusing, as they frankly depart from divine doctrine and from the constant teaching and practice of the Catholic Church. The absence of God the Father in any society is at the root of all evils we may witness today. How could Paul VI open the gates of the Church to the fetid and evil spirit of the world, promoting a liberal and godless attitude with the world? This invitation has unfortunately been observed in what was called the aggiornamento of our Church. The holy Father, instead promoting the salvific influence of the Church in our world and caring for the spiritual good of his flock, exposed both to the sinful contamination of the world for their own ruin. At the first rank of this contamination have been the consecrated persons. 120,000 priests left the priesthood for the world and its corruption and many who stayed in their position have greatly suffered. Also, the changes in the liturgy contributed to a confusion regarding the identity of the Priest and even to a desecration of Priesthood. Every day of our life we need to be reminded about our sacred identity and divine vocation.

Paul VI concluded the Second Vatican Council with these words: “Indeed, an immense love for men profoundly permeated it. Human needs examined and considered in detail… have absorbed the attention of our Synod. You worshipers of humanity (cultores humanitatis) who renounce transcendental truths ought to pay tribute to the Council for at least this and acknowledge our new Humanism. For we also, and we more than anyone, are worshipers of man.”[11]

This new horizontal attitude, worldly and man-centered, forgetting the primal and preliminary vertical attitude towards God Almighty altered completely the meaning of Christian life and had enormous effects on Catholic doctrine and liturgy.

Nevertheless, the Apostle admonished the Romans regarding this very attitude leading to all perversions and abuses. “For professing themselves to be wise, they became fools. And they changed the glory of the incorruptible God into the likeness of the image of a corruptible man… Wherefore God gave them up to the desires of their heart, unto uncleanness, to dishonor their own bodies among themselves. Who changed the truth of God into a lie; and worshipped and served the creature rather than the Creator, who is blessed forever. Amen. For this cause God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature. And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts one towards another, men with men working that which is filthy, and receiving in themselves the recompense which was due to their error. And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, that prompts them to disgraceful acts. They are versed in every kind of injustice, knavery, impurity, avarice, and ill-will; spiteful, murderous, contentious, deceitful, depraved, backbiters, slanderers, God’s enemies; insolent, haughty, vainglorious; inventive in wickedness, disobedient to their parents; without prudence, without honor, without love, without loyalty, without pity. Yet, with the just decree of God before their minds, they never grasped the truth that those who so live are deserving of death; not only those who commit such acts, but they also that consent to them that do them.”[12]

Let us keep in mind that Saint Paul is not targeting only abusers, but also those who cover for and promote this kind of behavior. As a consequence, it is quite clear that this new “optimistic look at the modern world” deprives the flock from any spiritual protection and abandon them to pride, idolatry, adultery, egotism, narcissism, “selfism”, blindness, contraception and abortion, addiction, practical atheism, abuse of power, irresponsibility, revolutionary feminism, social chaos, homosexuality and many other evils that we do better not to name.

In a society as large as the Church, there is a force of inertia that can still give the illusion of its strength, and cohesion for a certain time after a serious and disabling event. The Church is partially unplugged for half a century, as God did not fully abandon her. Confused and without a clear supernatural goal, her human side simply continued to roll thanks to the strength it had accumulated until those years and thanks to an intense and overwhelming emphasis on administration. Many societies deprived of fatherhood, a loving authority that gives a vision, have forgotten the “why” of their lives to focus on the “how” of their organization.

Today, we are witnessing the result of a disconnection with God the Father, the batteries are very low and the spectacle of the fall in shameful convulsions is lamentable. While Pope Paul VI approved and promoted the disconnection, some Roman Pontiffs tried to fix things, especially the moral life with cosmetic measures, which are worthless, as the only effective medicine, which is in the truth of our Faith in the Word of God and in His mystical Body. Very few in the Catholic Church are those who really believe in this article of Faith that She in union with Her Head Who is Christ, is the only One Who provides the necessary means of salvation to human beings[13].

The true Church and chaste celibacy cannot be the cause of today’s scandals. The crime comes from a carelessness for spiritual good, from an invasive anti-Catholic subculture and from the absence of true Shepherds and Fathers. The new collegial way of governing the Church deprived the Fathers of their full authority, responsibility and accountability and finally of their paternal heart.

The Second Vatican Council and its consequences were supposed to revivify the Church with a reformation, but it obviously favored a dreadful deformation. Never has a true Catholic reformation ever been liberal and confusing in its teaching, lax and permissive in its practice, as it clearly was in the last Council.

We know that a fish rots from the head, but we also know that the good outcome always comes from Peter and we must pray for the Pope. “Thou art Peter, and it is upon this rock that I will build my Church; and the gates of hell shall not prevail against it; and I will give to thee the keys of the kingdom of Heaven; and whatever thou shalt bind on earth shall be bound in Heaven; and whatever thou shalt loose on earth shall be loosed in heaven.”[14]

However, in his Letter to the People of God[15], Pope Francis unfortunately avoids the deep causes of so many heartbreaking scandals. Three key words are missing: “homosexual”, “bishop” and “sacrilege”. We do not hear Peter warning us and taking any concrete measure against the liberal and homosexual subculture, corrupting from the highest prelates to the simple assistant priest. We know for years that many in the hierarchy are covering up for and even promoting this evil subculture, liberal in its theory and confusing and perverting in its latest practical consequences. We unfortunately know today that Peter is apparently tainted with this subcultural influence[16]. In the Letter to the People of God Pope Francis gives no concrete direction. Being accountable and responsible for whatever happens under their authority to the flock, Pope Francis is not asking his brother bishops to investigate, to inquire, to thoroughly and canonically visit their diocese. Where is the sense of Fatherhood? Though, “no man can serve two masters!”[17] and we expect our Holy Father to set a clear example, as the Vicar of our Lord and to act as a true Father in order to confirm His Brothers under the authority our only Master, Christ our Lord.

Background checks are a cosmetic measure. We need the help of God the Father, we need to beg the Holy Ghost for the grace to keep the Faith, the grace to persevere in His Charity and Love, the grace to be led by His Hope and to live in His Peace. This requires remaining in the presence of our Lord Jesus Christ. The very minimum we must do is to pray faithfully our Breviary, our Rosary, to reserve a quiet time of contemplation, another to savor Holy Scripture, to entertain a deep love for the sacrament of Penance and its frequent use and finally a supreme devotion for the holy Sacrifice of the Mass, which is the summit of our lives and reminds us who we are. We must also ask for prayers. Traditionally, first Thursdays are dedicated to pray for priests, at masses, adoration, holy hour, etc. Our brother priests need our presence and comfort to avoid the curse of loneliness that affects many, which is a deadly danger and for some a foretaste of Hell. “Woe to him that is alone, for when he falls, he has none to lift him up.”[18]

We, first sons of our Immaculate Blessed Lady, need to ask her intercession to live a holy and chaste life. It is a gift that we must daily beg through prayer, fasting, corporal penance and ascetic life. “They that are Christ’s have crucified their flesh with the vices and concupiscences.”[19] Our Lord warns us, “unless you shall do penance, you shall all likewise perish”[20]. The first move of a worldly life is to abandon the ascetic life and the splendid and radiating virtue of chastity. The gift of this delicate virtue is a fruit of our constant understanding, renewal and love of our consecration.

We have been set apart and we shall not take back what we have sacrificed and given to God Almighty. The holy sacrifice of the Mass is at the core of our fidelity and a necessity to continue to grow in the dedication of our own “fiat”. “Neglect not the grace that is in thee, which was given thee by prophecy, with imposition of the hands of the priesthood. Meditate upon these things, be wholly in these things: that thy profiting may be manifest to all. Take heed to thyself and to doctrine: be earnest in them. For in doing this thou shalt both save thyself and them that hear thee.”[21] Our identity is a divine gift and we must have a vivid sense of it to live it wholly.

We, priests of our Lord Jesus Christ are expected to preach fully, courageously and without any ambiguity the mysteries of God and all the means He gives us to live these mysteries.

The doctrine regarding sin and the last ends are extremely efficient. “Sin is the one and only evil in the world. We mortals are accustomed to regard the sufferings and contradictions of this life as evils, whereas they are graces in reality; since, far from separating us from God, they bring us nearer to Him. Through sin man becomes worthless in God’s sight; through sin, he, who is made of nothing, returns to his original nothingness. St. John Chrysostom says: ‘Many consider eternal damnation to be the greatest of all evils; but for my part, I always assert that to offend Jesus Christ is a far greater evil’. Sin is a greater evil than the annihilation of the world, nay, of a million worlds, with their countless inhabitants. Sin is the only real disgrace.”[22]

We, priests and sinners, united with the Passion and Crucifixion of our Redeemer, alter Christus, must fulfil our duty of reparation and expiation for the sin of the world, the sin of our fallen brothers and set a good example for this purpose. In these troubled and confused times, we have the great duty to remind ourselves and the faithful about the evil of the practice of homosexuality and seriously fight against its unnatural contamination.

We pray to Mary Immaculate, who prophesized this crisis at Akita, Fatima, La Salette, Quito, etc. We pray to her for the Church and for you my dear brother priest, who are expected, after our necessary and certainly sorrowful purification, to be a key instrument in the absolutely needed conversion and reformation to return to the Love of Christ.

Sources:

[1] F.S.S.P.X Statutes (I:1) “approved by a decree of the Bishop of Fribourg, November 1, 1970, and praised in a letter from the Sacred Congregation of the Clergy, dated February 18, 1971”.

[2] Idem (II:1)

[3] Gn 18:20-21

[4] Mk 14:38

[5] Jn 12:31; 14:30; 16:11; Ap 12:9; etc.

[6] Jn 7:7

[7] Jn 15:19

[8] Js 4:4

[9] https://w2.vatican.va/content/paul-vi/it/audiences/1974/documents/hf_p-vi_aud_19740703.html

[10] Idem

[11] Paul VI, Homily of the closing Mass of the Second Vatican Council on December 7, 1965, from the original Latin version: http://w2.vatican.va/content/paul-vi/la/speeches/1965/documents/hf_p-vi_spe_19651207_epilogo-concilio.html

[12] Rm 1:22-32

[13] Salus extra ecclesiam non est, St Cyprian Ep 4:4; Ep 73:21,2. Extraordinary Magisterium: Innocent III, 4th Lateran Council. Boniface VIII, Unam Sanctam. Eugene IV, Cantate Domino. All Popes taught this dogma, especially from Leo XII to Pius XII.

[14] Mt 16:18-19

[15] http://w2.vatican.va/content/francesco/en/letters/2018/documents/papa-francesco_20180820_lettera-popolo-didio.html

[16] https://s3.amazonaws.com/lifesite/TESTIMONYXCMVX-XENGLISH-CORRECTED-FINAL_VERSION_-_G-2.pdf : TESTIMONY by His Excellency Carlo Maria Viganò Titular Archbishop of Ulpiana Apostolic Nuncio.

[17] Mt 6:24

[18] Eccles 4:10

[19] Gal 5:24-25

[20] Lk 13:3

[21] 1Tim 4:14-16

[22] The Catechism explained, Spirago, III Sin 2:3

 

  Immaculate Heart of Mary, Queen of our hearts, Mother of the Church, do thou offer to the Eternal Father the Precious Blood of Our Lord Jesus Christ, for the conversion of poor sinners, especially our Pontiff.
  Most Sacred Heart of Jesus, Thy kingdom come! Viva Cristo Rey!
  Immaculate Heart of Mary, pray for us now and at the hour of our death.
  St. Joseph, protect us, protect our families, protect our priests.
  St. Michael the Archangel, defend us in battle.

Please pray the Rosary for the Consecration of Russia to the Immaculate Heart of Mary!

September 3, Honoring St. Pius X

 

Today we honor the last truly saintly Pope, one who rightly deserved the title “Great”, Saint Pius X. Many other sites have excellent biographies of him, but I thought that reading again his “Lamentabili” would be something we could savor together with him; a little like the way we feel closer to Our Lady in the evening when we pray her “Magnificat”. As we read Lamentabili, please pray to St. Pius to intercede for our pope(s) and clergy to repent their sins, be converted and return the Church to fidelity to Christ Jesus Our Lord.

Lamentabili Sane
Pope Pius X – 1907

SYLLABUS CONDEMNING THE ERRORS OF THE MODERNISTS

With truly lamentable results, our age, casting aside all restraint in its search for the ultimate causes of things, frequently pursues novelties so ardently that it rejects the legacy of the human race. Thus it falls into very serious errors, which are even more serious when they concern sacred authority, the interpretation of Sacred Scripture, and the principal mysteries of Faith. The fact that many Catholic writers also go beyond the limits determined by the Fathers and the Church herself is extremely regrettable. In the name of higher knowledge and historical research (they say), they are looking for that progress of dogmas which is, in reality, nothing but the corruption of dogmas.

These errors are being daily spread among the faithful. Lest they captivate the faithful’s minds and corrupt the purity of their faith, His Holiness, Pius X, by Divine Providence, Pope, has decided that the chief errors should be noted and condemned by the Office of this Holy Roman and Universal Inquisition.

Therefore, after a very diligent investigation and consultation with the Reverend Consultors, the Most Eminent and Reverend Lord Cardinals, the General Inquisitors in matters of faith and morals have judged the following propositions to be condemned and proscribed. In fact, by this general decree, they are condemned and proscribed.

1. The ecclesiastical law which prescribes that books concerning the Divine Scriptures are subject to previous examination does not apply to critical scholars and students of scientific exegesis of the Old and New Testament.

2. The Church’s interpretation of the Sacred Books is by no means to be rejected; nevertheless, it is subject to the more accurate judgment and correction of the exegetes.

3. From the ecclesiastical judgments and censures passed against free and more scientific exegesis, one can conclude that the Faith the Church proposes contradicts history and that Catholic teaching cannot really be reconciled with the true origins of the Christian religion.

4. Even by dogmatic definitions the Church’s magisterium cannot determine the genuine sense of the Sacred Scriptures.

5. Since the deposit of Faith contains only revealed truths, the Church has no right to pass judgment on the assertions of the human sciences.

6. The “Church learning” and the “Church teaching” collaborate in such a way in defining truths that it only remains for the “Church teaching” to sanction the opinions of the “Church learning.”

7. In proscribing errors, the Church cannot demand any internal assent from the faithful by which the judgments she issues are to be embraced.

8. They are free from all blame who treat lightly the condemnations passed by the Sacred Congregation of the Index or by the Roman Congregations.

9. They display excessive simplicity or ignorance who believe that God is really the author of the Sacred Scriptures.

10. The inspiration of the books of the Old Testament consists in this: The Israelite writers handed down religious doctrines under a peculiar aspect which was either little or not at all known to the Gentiles.

11. Divine inspiration does not extend to all of Sacred Scriptures so that it renders its parts, each and every one, free from every error.

12. If he wishes to apply himself usefully to Biblical studies, the exegete must first put aside all preconceived opinions about the supernatural origin of Sacred Scripture and interpret it the same as any other merely human document.

13. The Evangelists themselves, as well as the Christians of the second and third generation, artificially arranged the evangelical parables. In such a way they explained the scanty fruit of the preaching of Christ among the Jews.

14. In many narrations the Evangelists recorded, not so much things that are true, as things which, even though false, they judged to be more profitable for their readers.

15. Until the time the canon was defined and constituted, the Gospels were increased by additions and corrections. Therefore there remained in them only a faint and uncertain trace of the doctrine of Christ.

16. The narrations of John are not properly history, but a mystical contemplation of the Gospel. The discourses contained in his Gospel are theological meditations, lacking historical truth concerning the mystery of salvation.

17. The fourth Gospel exaggerated miracles not only in order that the extraordinary might stand out but also in order that it might become more suitable for showing forth the work and glory of the Word lncarnate.

18. John claims for himself the quality of witness concerning Christ. In reality, however, he is only a distinguished witness of the Christian life, or of the life of Christ in the Church at the close of the first century.

19. Heterodox exegetes have expressed the true sense of the Scriptures more faithfully than Catholic exegetes.

20. Revelation could be nothing else than the consciousness man acquired of his revelation to God.

21. Revelation, constituting the object of the Catholic faith, was not completed with the Apostles.

22. The dogmas the Church holds out as revealed are not truths which have fallen from heaven. They are an interpretation of religious facts which the human mind has acquired by laborious effort.

23. Opposition may, and actually does, exist between the facts narrated in Sacred Scripture and the Church’s dogmas which rest on them. Thus the critic may reject as false facts the Church holds as most certain.

24. The exegete who constructs premises from which it follows that dogmas are historically false or doubtful is not to be reproved as long as he does not directly deny the dogmas themselves .

25. The assent of faith ultimately rests on a mass of probabilities .

26. The dogmas of the Faith are to be held only according to their practical sense; that is to say, as preceptive norms of conduct and not as norms of believing.

27. The divinity of Jesus Christ is not proved from the Gospels. It is a dogma which the Christian conscience has derived from the notion of the Messias.

28. While He was exercising His ministry, Jesus did not speak with the object of teaching He was the Messias, nor did His miracles tend to prove it.

29. It is permissible to grant that the Christ of history is far inferior to the Christ Who is the object of faith.

30 In all the evangelical texts the name “Son of God” is equivalent only to that of “Messias.” It does not in the least way signify that Christ is the true and natural Son of God.

31. The doctrine concerning Christ taught by Paul, John, and the Councils of Nicea, Ephesus and Chalcedon is not that which Jesus taught but that which the Christian conscience conceived concerning Jesus.

32. It is impossible to reconcile the natural sense of the Gospel texts with the sense taught by our theologians concerning the conscience and the infallible knowledge of Jesus Christ.

33 Everyone who is not led by preconceived opinions can readily see that either Jesus professed an error concerning the immediate Messianic coming or the greater part of His doctrine as contained in the Gospels is destitute of authenticity.

34. The critics can ascribe to Christ a knowledge without limits only on a hypothesis which cannot be historically conceived and which is repugnant to the moral sense. That hypothesis is that Christ as man possessed the knowledge of God and yet was unwilling to communicate the knowledge of a great many things to His disciples and posterity.

35. Christ did not always possess the consciousness of His Messianic dignity.

36. The Resurrection of the Savior is not properly a fact of the historical order. It is a fact of merely the supernatural order (neither demonstrated nor demonstrable) which the Christian conscience gradually derived from other facts.

37. In the beginning, faith in the Resurrection of Christ was not so much in the fact itself of the Resurrection as in the immortal life of Christ with God.

38. The doctrine of the expiatory death of Christ is Pauline and not evangelical.

39. The opinions concerning the origin of the Sacraments which the Fathers of Trent held and which certainly influenced their dogmatic canons are very different from those which now rightly exist among historians who examine Christianity .

40. The Sacraments have their origin in the fact that the Apostles and their successors, swayed and moved by circumstances and events, interpreted some idea and intention of Christ.

41. The Sacraments are intended merely to recall to man’s mind the ever-beneficent presence of the Creator.

42. The Christian community imposed the necessity of Baptism, adopted it as a necessary rite, and added to it the obligation of the Christian profession.

43. The practice of administering Baptism to infants was a disciplinary evolution, which became one of the causes why the Sacrament was divided into two, namely, Baptism and Penance.

44. There is nothing to prove that the rite of the Sacrament of Confirmation was employed by the Apostles. The formal distinction of the two Sacraments of Baptism and Confirmation does not pertain to the history of primitive Christianity.

45. Not everything which Paul narrates concerning the institution of the Eucharist (I Cor. 11:23-25) is to be taken historically.

46. In the primitive Church the concept of the Christian sinner reconciled by the authority of the Church did not exist. Only very slowly did the Church accustom herself to this concept. As a matter of fact, even after Penance was recognized as an institution of the Church, it was not called a Sacrament since it would be held as a disgraceful Sacrament.

47. The words of the Lord, “Receive the Holy Spirit; whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained” (John 20:22-23), in no way refer to the Sacrament of Penance, in spite of what it pleased the Fathers of Trent to say.

48. In his Epistle (Ch. 5:14-15) James did not intend to promulgate a Sacrament of Christ but only commend a pious custom. If in this custom he happens to distinguish a means of grace, it is not in that rigorous manner in which it was taken by the theologians who laid down the notion and number of the Sacraments.

49. When the Christian supper gradually assumed the nature of a liturgical action those who customarily presided over the supper acquired the sacerdotal character.

50. The elders who fulfilled the office of watching over the gatherings of the faithful were instituted by the Apostles as priests or bishops to provide for the necessary ordering of the increasing communities and not properly for the perpetuation of the Apostolic mission and power.

51. It is impossible that Matrimony could have become a Sacrament of the new law until later in the Church since it was necessary that a full theological explication of the doctrine of grace and the Sacraments should first take place before Matrimony should be held as a Sacrament.

52. It was far from the mind of Christ to found a Church as a society which would continue on earth for a long course of centuries. On the contrary, in the mind of Christ the kingdom of heaven together with the end of the world was about to come immediately.

53. The organic constitution of the Church is not immutable. Like human society, Christian society is subject to a perpetual evolution.

54. Dogmas, Sacraments and hierarchy, both their notion and reality, are only interpretations and evolutions of the Christian intelligence which have increased and perfected by an external series of additions the little germ latent in the Gospel.

55. Simon Peter never even suspected that Christ entrusted the primacy in the Church to him.

56. The Roman Church became the head of all the churches, not through the ordinance of Divine Providence, but merely through political conditions.

57. The Church has shown that she is hostile to the progress of the natural and theological sciences.

58. Truth is no more immutable than man himself, since it evolved with him, in him, and through him.

59. Christ did not teach a determined body of doctrine applicable to all times and all men, but rather inaugurated a religious movement adapted or to be adapted to different times and places.

60. Christian Doctrine was originally Judaic. Through successive evolutions it became first Pauline, then Joannine, finally Hellenic and universal.

61. It may be said without paradox that there is no chapter of Scripture, from the first of Genesis to the last of the Apocalypse, which contains a doctrine absolutely identical with that which the Church teaches on the same matter. For the same reason, therefore, no chapter of Scripture has the same sense for the critic and the theologian.

62. The chief articles of the Apostles’ Creed did not have the same sense for the Christians of the first ages as they have for the Christians of our time.

63. The Church shows that she is incapable of effectively maintaining evangelical ethics since she obstinately clings to immutable doctrines which cannot be reconciled with modern progress.

64. Scientific progress demands that the concepts of Christian doctrine concerning God, creation, revelation, the Person of the Incarnate Word, and Redemption be re-adjusted.

65. Modern Catholicism can be reconciled with true science only if it is transformed into a non-dogmatic Christianity; that is to say, into a broad and liberal Protestantism.

The following Thursday, the fourth day of the same month and year, all these matters were accurately reported to our Most Holy Lord, Pope Pius X. His Holiness approved and confirmed the decree of the Most Eminent Fathers and ordered that each and every one of the above-listed propositions be held by all as condemned and proscribed.

PETER PALOMBELLI, Notary of the Holy Roman and Universal Inquisition

A reader has offered this prayer for the Pope.  Note that it has no ecclesiastical approval and so is for private use only..

Prayer to Saint Pius X for Our Pope

Glorious Pope of the Eucharist, Saint Pius X, you sought “to restore all things in Christ.” Obtain for our Pope a true love of Jesus and zeal for His eternal truths. Help him to acquire a fervent devotion to the Holy Sacrifice of the Mass and the Holy Eucharist, sacrament of His Love.

Blessed model of the sacred priesthood, obtain for our Holy Father a fervent desire for the restoration of the sacred priesthood, the grace to make public reparations for the corruption of the priesthood and a firm desire to restore the Sacrifice of the Mass, and holy sacraments.

In order to restore all things in Christ, we beg your intercession that God may endow him with the grace to imitate your tender love for the Immaculate Heart of Mary and that he may thus attain humble obedience to her commands, and institute the First Saturdays of Reparation throughout the Church and the Consecration of Russia to the Immaculate Heart of Mary. Amen.

And when the Immaculata at last clears out the rot infesting the Church, perhaps we shall see the restoration of that fine old institution, the Holy Roman and Universal Inquisition!

  Immaculate Heart of Mary, Queen of our hearts, Mother of the Church, do thou offer to the Eternal Father the Precious Blood of Our Lord Jesus Christ, for the conversion of poor sinners, especially our Pontiff.

Please pray for the Consecration of Russia to the Immaculate Heart of Mary!

~ by evensong for love of the Immaculate Heart of Mary and the Sacred Heart of Jesus Christ, King.
Vouchsafe that I may praise thee, O Sacred Virgin! Give me strength against thine enemies!

The Eucharistic Vision of Our Lady of Knock

 

Today, we commemorate the eloquently silent apparition of Our Lady at Knock, Ireland, August 21, 1879. By her silence, Our Lady emphasised at once her displeasure that her message at La Salatte was being attacked, and as many believe, she was pointing to the silence recounted in chapter 8 of the Apocalypse.  But there is still another reason for the silence – it is a warning against silencing the Holy Sacrifice of the Mass and outrages against the Holy Eucharist and it beckons us with mysterious silence towards the visions of the Apocalypse.

The Holy Ghost inspired St. John’s vision in such a way that through it, God revealed to us a glimpse of His own vision, not a linear accounting of events, and each subsequent generation could learn from its warnings and be comforted in its victories. In addition to sacred scripture, Our Heavenly Father guides us by the revelations He grants us down the centuries. Knock is one of the major apparitions, which are: Our Lady of Good Success in Ecuador, The Sacred Heart of Jesus at Paray le Monial, France, Our Lady of the Immaculate Conception at Rue du Bac, France, Our Lady of La Salette, France, Our Lady of the Immaculate Conception, Lourdes, France, Our Lady at Knock, Ireland, Our Lady of the Rosary at Fatima, Portugal,  and Our Lady of Akita, Japan.  Those apparitions provide a necessary complement to our understanding of the Apocalypse.

Although the revelations contained in the Apocalypse may be fruitfully applied to each generation, the various major apparitions help to draw us into St. John’s mystical scenario as appropriate for our own time. In 17th century Ecuador, Our Lady of Good Success gave us prophecies which remained largely silent until the 20th century, for which they were intended. Our Lord’s tender pleas to St. Margaret Mary, also in the 17th century, contained both promises of blessings for obedience and warnings of danger for disobedience to His requests to honor His Sacred Heart publicly. This message was dishonored by the Jesuits to whom it was entrusted and betrayed by the French monarchs to their own destruction and that of France, but we were only able to grasp this in hindsight, as was the case with the Quito revelations, centuries later, as the apocalyptic unfolded. We must not forget however, that the demands of Our Lord for devotion to His Sacred Heart have never been rescinded and no amount of devotion to false revelations will satisfy the command for true devotion to the image of His Most Sacred Heart.

Our Lady then intervened offering mercies to her children through devotion to her Immaculate Conception, that is through the Miraculous Medal and the miraculous spring at Lourdes. Both of those apparitions carried both warnings and blessings. Between these two, Rue du Bac and Lourdes, came Our Lady’s sad visit to La Salette wherein she warned of the increasing incursion of the ancient enemy, “Rome will lose the faith and become the seat of the Antichrist.” As proof of the strength which the enemy had gained in the Church, this message was opposed and silenced. To this day, Melanie Calvat’s legacy is obscured by the thick fabric of false accusations against her.

The mystical vision of Knock is essential to our understanding of the mystical vision given to  Sister Lucia at Tuy fifty years later; and through it, we are able to understand the pertinent passages of the Apocalypse for today.

“And when he had opened the seventh seal, there was silence in heaven, as it were for half an hour.” (Apoc. 8, 1)
This verse appears to be indicated by the silence of Knock. But the mystical visions of the Apocalypse are much deeper and the vision of Knock also must be seen in relation to the earlier chapter 5, as we shall show.

First, we look at  Apocalypse 5, especially verse 5.

From The Apocalypse of St. John:

The Little Lamb of God

[1] And I saw in the right hand of Him that sat on the throne, a book written within and without, sealed with seven seals. [2] And I saw a strong angel, proclaiming with a loud voice: Who is worthy to open the book, and to loose the seals thereof? [3] And no man was able, neither in heaven, nor on earth, nor under the earth, to open the book, nor to look on it. [4] And I wept much, because no man was found worthy to open the book, nor to see it. [5] And one of the ancients said to me: Weep not; behold the lion of the tribe of Juda, the root of David, hath prevailed to open the book, and to loose the seven seals thereof.

[6] And I saw: and behold in the midst of the throne and of the four living creatures, and in the midst of the ancients, a Lamb standing as it were slain, having seven horns and seven eyes: which are the seven Spirits of God, sent forth into all the earth. [7] And He came and took the book out of the right hand of Him that sat on the throne. [8] And when He had opened the book, the four living creatures, and the four and twenty ancients fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints: [9] And they sung a new canticle, saying: Thou art worthy, O Lord, to take the book, and to open the seals thereof; because Thou wast slain, and hast redeemed us to God, in Thy blood, out of every tribe, and tongue, and people, and nation. [10] And hast made us to our God a kingdom and priests, and we shall reign on the earth.

[11] And I beheld, and I heard the voice of many angels round about the throne, and the living creatures, and the ancients; and the number of them was thousands of thousands, [12] Saying with a loud voice: The Lamb that was slain is worthy to receive power, and divinity, and wisdom, and strength, and honour, and glory, and benediction.” (Apocalypse 5, 5)

Commentary:

Continue reading “The Eucharistic Vision of Our Lady of Knock”

Passion of Christ and His Bride

 If Catholics continue to ignore the spiritual weapons Our Lady of the Rosary offers us, they will bring upon themselves and us all, a rapidly worsening chastisement, which will be all-encompassing, that is, both material and spiritual. And if you do not believe that the spiritual chastisement can get any worse than McCarrick, Bergoglio et al., you will perhaps be in for a rude awakening. Reparation. Reparation. Reparation.

At long last the network of homosexual predators and enablers who have usurped power in the Church is being noticed and many prominent Catholics are speaking out and declaring indignantly, “Something must be done!” However, any successful remedy depends upon a correct diagnosis.   Ill-considered actions run the risk of worsening the situation.

Continue reading “Passion of Christ and His Bride”