Practical Devotion to our dear Guardian Angel

Practical Devotion to our dear Guardian Angel

by Rev. Fr Pius. CP.

Choose one day of each month to honour your own good Angel Guardian; receive Holy Communion in his honour on that day, and hav­ing employed at least one quarter-of-an-hour after Communion in thanksgiving, reflect upon the great goodness of God, Whom you possess within you.  Who knowing your weakness and the danger to which you are exposed both in soul and body and the difficulty you have of defending yourself against your enemies, has appointed over you one of His Angels, who are the princes of His Heavenly Court, and has given him orders to assist and defend you and never to leave you as long as your soul dwells in your body.  Return His Divine Majesty most humble thanks for so great a favour, and admire the value he sets on your soul since He thus employs an angel in your service.  Then with much piety address yourself to your own dear Angel Guardian.  Thank him for accepting the charge of you, and since on his part he promises you four things and faithfully per­forms them, do you be as faithful in your performance as he is in his.

  1. He promises never to abandon you.
  2. To cherish and love you as a child of God, bought with His Precious Blood, and designed for the same glory he enjoys.
  3. To guard both your body and soul, and to procure what is best for both.
  4. To continue his care of you at all times and places until your soul is separated from your body.

 

On your part promise him also four things, and beg his assistance in performing them.

  1. A great reverence for him, and neither to think, say, or do anything deliberately that may displease him.
  2. A tender devotion to him loving him as your brother and best of friends, and endeavouring to increase his accidental joy in Heaven by the holiness of your life upon earth.
  3. A great confidence in his protection over you, and to have recourse to him as a child goes to the arms of its mother, in all difficulties, imploring his help frequently.
  4. To persevere in these duties till our last breath.

 

This contract being made between your good Angel and you, beg our dear Lord, Whom you have received, to bestow His benediction upon it.  Then retire in company of your most faithful Angel, and in time to time enter­tain yourself with him during the rest of the day. Sometimes thank him for all the good services he has done you from the day of your birth, when he first began to take care of you until this present moment, reflecting on the chief ones, and next to God, attributing them to him.

Sometimes ask his pardon for having passed so many years of your life without thinking of him, for having so often saddened him by your imperfections, and for so sel­dom having recourse to him in your necessities, or thanking him for his benefits.

At other times open your heart to him, declaring openly your wants and begging him to solicit God on your behalf.  Ask him to give you light in your doubts, help in dangers, comfort in your afflictions, victory over your enemies, and his particular assistance at the hour of your death.

Moreover during the day address yourself to him by aspirations; and, if time will permit, perform some devotion in his honour, or say his Office, Litanies, or some colloquies or other prayers, etc.

Is it not a duty to seek official recognition from the Pope?

Is it not a duty to seek official recognition from the Pope?

By Maubert

published in Le Sel de la Terre 102

1. Reasons for a Positive Response

Yes, it seems that it is a duty to seek official recognition by the pope.

* First reason

Indeed, if the Roman authorities, and especially the pope himself, call us to join our efforts to re-christianize society, we cannot do anything but rejoice in it, while ensuring that we remain as we are.  Or, with good reason, the pope sees in the SSPX a force that can have a part in the new evangelization demanded from all corners.  He appreciates that we are moving towards the “existential peripheries,” that is to say, that we help souls wherever they are, which goes in the direction of his program.  Finally, he sees that everything falls apart, while we on the contrary represent a living force for the Church.  Do we have the right, therefore, to refuse a recognition and to keep for ourselves all these treasures?

* Second reason

Among the conservatives, we have sympathizers – even some cardinals – some of whom need our help.  This could counterbalance the influence of the progressives.

* Third reason

Any abnormal situation leads in itself to normalization. It is in the very nature of things.  We must go in this direction and look to restore us to a normal situation.

* Fourth reason

In the coming years, we will urgently need new bishops.  It is certainly possible to consecrate without a pontifical mandate, in case of emergency, but if it is possible to consecrate bishops with Rome, this permission must be sought.

* Fifth reason

It is not through ecumenism that the Pope comes to us, but as Catholics.  He tells to whoever wants to hear that we are Catholics.  Moreover, the discussions that we have with our Roman counterparts or with those mandated by the Holy See, are discussions between Catholics.  What’s more normal than being officially recognized as Catholics?

* Sixth reason

Our canonical recognition would cause a healthy disturbance within the Church: the good would be encouraged, the malicious would suffer a defeat.

* Seventh reason

Moreover, with reason, our enemies (the modernists and others) oppose it: this is a sign that it would be a good thing.

* Eighth reason

St. Pius X himself shows us the example.  Indeed, the anti-clerical forces, taking advantage of the disunity of their opponents, had seized power in Venice.  In the following elections, Cardinal Sarto resolved to change the situation. “He laid the foundation for an honorable alliance,” says his biographer (Fr Dal Gal), “between the members most representative of the Catholic party and those of a moderate party, an alliance contracted under the sign of the most ample trust.”  There was total victory.  Thus, the popes of the late 19th and early 20th century gave the example of appeasement with secular countries to reinvigorate an influence of the Church.  And on this road of pragmatism, with his back to isolation, one of the pioneers is St. Pius X, as famous for his reforms as for his attachment to principles.

Likewise in the crisis of the Church: after the Council, it was important to distance oneself, as Archbishop Lefebvre did, to show our disapproval of certain novelties.  Now the danger is isolationism.  It is necessary to reach a peace with the moderates, to reinvigorate in the Church the principles of Tradition, and that happens necessarily with a canonical solution.

* Ninth reason

Archbishop Lefebvre, moreover, has always sought a canonical solution for the SSPX.  He continued his efforts even after the consecrations, although, in his realism he had little hope of success.

* Tenth reason

Today, we are not the only ones to criticize the excesses.  At Rome itself, voices are heard.  This freedom that is left to them is the guarantee of the one left to us, after the canonical recognition.

2. Opinions on the other side

Against the preceding reasons, let us note what follows:

* On July 14, 1987, Archbishop Lefebvre said to Cardinal Ratzinger:

Eminence, see, even if you grant us a bishop, even if you give us a certain autonomy relative to the bishops, even if you grant us all of the liturgy of 1962, if you grant us to continue the seminaries and the Society, as we are doing now, we will not be able to not collaborate, it is impossible, impossible, because we work in two diametrically opposed directions: you, you are working on the dechristianization of society, of the human person and of the Church ; yet us, we work for their christianization. We can not get along.” (Le Sel de la Terre 31, p. 194).

* In December 1988, he said again:

When we are asked when there will be an agreement with Rome, my answer is simple: when Rome shall recognize our Lord Jesus Christ.  We cannot agree with those who dethrone Our Lord.  The day when they will recognize again Our Lord, King of all peoples and nations, it is not we who will have joined them, but the Catholic Church in which we remain.” (Fideliter 68, p.16).

* Finally, in his Spiritual Journey, which is like his testament, he writes:

As long as this Secretariat [for Promoting Christian Unity] will keep false ecumenism as their orientation, and as long as the Roman and ecclesiastical authorities approve of it, we can say that they will remain in an open and official rupture from all of the past of the Church.  It is therefore a strict duty for priests wanting to remain Catholic to separate from this conciliar Church, as long as it does not find the Tradition of the Magisterium and the Catholic faith.”

3. Answers to the objections

— To the first objection: the pope calls us to the new evangelization

The pope, being the authority, is the efficient cause for this society which is the Church.  If he calls us, we must carefully examine whichever final cause he intends to lead us to.  What is this “new evangelization”?  Does this term mean the same thing for him and for us?  Is Francis looking for the reign of Our Lord Jesus Christ? (We have seen otherwise).  If it’s not the case, we cannot answer his call; that would be to endorse his program, falsely suggesting that we agree on the terms.  Now, as we have seen, since the Council, the men of the Church lead to an end quite opposed to that set in place by Our Lord.

As for the “existential peripheries”, he is not afraid to look into divorced remarriages, homosexuals, etc., with a complacent look on their moral disorders.  Is this what this term also means for us?

— To the second objection: with the conservatives, we could act as a counterbalance

More than ever, we must help these sympathizers.  But is canonical recognition the right way?  In fact, what they need to do is open their eyes to the errors of the Council.  At this time, they do not see its errors.  Indeed, according to them, the thing that we lack is canonical recognition: said another way, they have not understood that the problem is not with us, but with them.

Our real way of helping them is to provide them with all the materials that will enable them to understand the crisis we are experiencing, and to pray for the Holy Ghost to enlighten them. This is what some priests did about Bishop Lazo, bishop emeritus of San Fernando de la Union in the Philippines.  What a magnificent conversion they obtained!  It was not only signs of sympathy they got on part of the prelate, but also he became a confessor of the faith.  “Why did you become a traditionalist?” they asked him.  “Well, here [is why],” he answered, “it’s because I rejected the new Mass!” (Le Sel de la terre 21, p.163).  But it is not only the Mass; the fight for the faith is even more important.  In 1998, he sent to John Paul II a Declaration of Faith, in which he denounced conciliar errors.  “I am for Catholic Rome,” he said, “the Rome of Saints Peter and Paul. […] I am not for Rome controlled by freemasons who are the agents of Lucifer, the prince of demons.” (Le Sel de la terre 26, p.166; extended text on pp. 162-167).  And he himself became an apostle to other bishops, sending them documents.  “I have given this you as I think it is up to this level of ideas in which we must engage in this battle.” (Le Sel de la terre 21, p. 167, see his autobiography in issue 34, pp. 89-112)

— To the third objection: any abnormal situation leads to normalization

The expression is ambiguous.  It can mean that any abnormal situation must be made normal again.  For example, after the Eastern schism, the Church has made every effort, for centuries, to bring the dissidents back to the fold.

However, the obvious meaning seems to be that, ineluctably, things must move in the right direction.  Now, our poor human nature, delivered to itself, can only roll from abyss to abyss, if no one comes to help her.  To use the example of schismatics, despite the numerous efforts of the popes, very few of them have returned to the Church for a thousand years.

In addition, the expression used implies that we are in an abnormal situation.  What is actually abnormal is that the authorities spread modernism.  To make a comparison, if a father forces his children to steal, under the threat of grave punishment, they are bound to disobey him and resist him; certainly it is abnormal that children resist their father; but the first disorder is indeed that of the father; and if it becomes untenable and dangerous for their virtue, it is prudent for them to get away from him.  As this disorder remains, the children are forced to resist, or to stand aside.  It would be incomprehensible for the children to resume normal relations with their father, because they know that he is obstinate in his vice.

In our case, we keep our distance from modernist Rome for the reasons mentioned above, and for others we will see in the following articles.  As these reasons remain, we are obliged to stay in the situation we find ourselves in and to be qualified “abnormal” by the objector.

— To the fourth objection: the urgent need for new bishops

One must distinguish the two questions: the canonical solution and the consecration of a bishop.  Each is resolved by its own principles.  (Note that, in 1987-88, the occurrence of these two problems confused the matter.  All was clearer in 1991, for the consecration of Bishop Rangel, where only the question of the consecration was in play.)

For the first (the canonical solution), we will number the principles in the next issue.  As for the second (the consecration of a bishop), it is resolved by the principle of the state of necessity.  Let’s hear how Archbishop Lefebvre spoke about it shortly before his death.

In 1990, having learned that the health of Archbishop de Castro Mayer was declining, Archbishop Lefebvre sent him a letter proposing to him the consecration of a successor in the episcopate.  “Why consider such a succession,” he asked, “outside the usual canonical norms?”

1) “Because the priests and faithful have a strict right to have pastors who profess in their integrity the Catholic faith, essential for the salvation of their souls, and priests who are true Catholic pastors.

2) “Because the conciliar Church is now universally spreading errors contrary to the Catholic faith and, because of these mistakes, has corrupted the sources of grace that are the Holy Sacrifice of the Mass and the sacraments. This false church is in ever deepening rupture with the Catholic Church.  The absolute necessity of continuing the Catholic episcopate to continue the Catholic Church results from these principles and facts. […].

That is my opinion; I think it’s based on the fundamental laws of ecclesiastical law and on Tradition.” (Fideliter 82, pp. 13-14).

It can be added that Archbishop Lefebvre had made contact with the Roman authorities for all the steps of the episcopal consecrations for the Society before 1988.  He had concluded that “recourse to Rome, always physically possible, is rendered morally impossible by the spirit which has penetrated the Holy Father: communion with false religions, the spirit of adultery which is [alive and] breathing in the Church; this spirit is not Catholic.  For twenty years, we have strived with patience and firmness to make the Roman authorities understand this need for a return to sound doctrine and tradition for the renewal of the Church, the salvation of souls and glory of God.  But they remain deaf to our pleas, and furthermore they ask us to recognize the legitimacy of the whole Council and the reforms which ruin the Church.” (Quoted in Mgr. Tissier de Mallerais, Marcel Lefebvre, a life, Clovis, Étampes, 2002, p. 570).

If, therefore, the need for episcopal consecrations is felt, it suffices to retake these principles and apply them: the faithful always have the right to true doctrine and the true sacraments; the conciliar Church is still in rupture – even more than in 1990 – with the Catholic Church; finally, the Holy See does not seem to have questioned the legitimacy of the Council and cannot stand being attacked on this question.  By this we can easily see “if it is possible to consecrate bishops with the permission from Rome.”  As for knowing when to consecrate bishops, this falls within the “royal prudence,” that of the leader.  It is up to him to apply the principles to the reality of the moment.

— To the fifth objection: it is not ecumenism

Truly, relations between the Holy See and those faithful to Tradition is not ecumenism.  Indeed, ecumenism is the search for a certain union between Christians (Catholics and non-Catholics) without conversions.  But here, both sides are Catholic, so it is not ecumenism.

However, the principle that is at the root of ecumenism is pluralism: indeed, in ecumenical relations, everyone respects the convictions of the other, accepting them as valid.

However, this is the same principle that the Holy See wants to impose for their relations between us.  Hence, it does not suffice to say that it is not through ecumenism that the pope comes to us – which is true – yet it should not be in a pluralist perspective, which is not the case.

— To the sixth objection: the healthy disorder which will lead to our recognition within the Church

Everything that is of traditional tendency gathers sympathizers and opponents (some more or less virulent).  For example, some show their discontent with the founding of the Good Shepherd Institute, saying that “these people should have stayed out“; others showed their support, seeing it as a step towards “reconciliation“.  In the same way, the Franciscans of the Immaculate were appreciated by many and hated by others.  Yet it does not suffice to say that Institute of the Good Shepherd was right and that the doctrinal position of the Franciscans is irreproachable.  It is not on the reaction of others that we must judge an act, but on its intimate nature.  We examine the moral nature of a canonical recognition with the neo-modernist authorities.  That’s enough to judge its merits.

— To the seventh objection: our enemies oppose this recognition

The reason we have just given suffices to answer the present objection.  Let us add simply that it is not enough that an effect be good to justify the act which produced it; in other words, the end does not justify the means.  It is not permitted to steal money to build a church.  Here, likewise, the good effect (besides being very limited) would proceed from a bad means: adding to conciliar pluralism.

— To the eighth objection: St. Pius X has given us the example of union with the liberals

Certainly, there was a meeting with the liberals to expel the Freemasons.  Yet, as Father Dal Gal says, let us observe, moreover, that in this alliance between Catholics and moderate liberals, it was not these who had drafted the program of common action to conduct in the election period and after the elections.  It was not the Catholics who had attenuated their principles to adhere to the moderates, but the moderates who had adhered to the program of the Catholics.  Now, in our case, it is the neo-modernists who intend for us impose their principles.

Let us note that in the case of the separation of the Church and the State, St. Pius X resisted the French government which wanted to impose the cultural associations, which would have led the Church of France to schism.  His firmness pushed back the sectarians.  It is therefore wrong to say that the pontificate of Saint Pius X is part of an inescapable logic of reconciliation and appeasement.  That is reading events in the light of the sense of history.

In addition, isolation is not an evil in itself: God had even prescribed it to the people of Israel.  If Archbishop Lefebvre distanced himself, it was to preserve his priests from modernist influences.  It is not clear why, by the mere fact that thirty years have passed, it is necessary to go through a canonical solution to reintroduce the principles of Tradition to Rome.

— To the ninth objection: Archbishop Lefebvre had always sought a canonical solution

Let us begin by pointing out that Archbishop Lefebvre had long sought a canonical solution.  But it is absolutely clear that after the consecrations, Archbishop Lefebvre until his death no longer sought a canonical solution.

Yet it is not useless to say why Archbishop Lefebvre first sought a solution on the canonical level.  It is because he has long hoped and believed that the authorities were capable of sincerely desiring the good of Tradition. “I have hoped until the last minute”, he said, “that in Rome there would be a little loyalty.” ( Fideliter 79, p. 11).  This will to favor Tradition was undeniably the same as that of Bishop CharriÀre when he approved the SSPX.  But later, Archbishop Lefebvre had to realize that it was not at all that of the Roman authorities.  “They want to have us under their heels directly,” he said, “and to be able to impose on us precisely this anti-Tradition policy of which they are imbued. {…] I realized that Rome wanted to impose their ideas and ways of seeing. “( Fideliter 66, pp. 28-30).  “We quickly realized that we were dealing with people who are not honest. […]  We, we wanted recognition [the will to help Tradition], Rome wanted reconciliation (that each one make concessions) and we recognized our mistakes.” (Fideliter 70).

Cardinal Gagnon himself said to L’Avvenire of June 17, 1988:  “We have, on our side, always talked of reconciliation, Archbishop Lefebvre, on the other hand, of recognition.  The difference is not small.  Reconciliation presupposes that both parties make an effort, that past mistakes are reconciled.  Archbishop Lefebvre only hears that it is said that he has always been right, and that is impossible.”  (Quoted in La Tradition excommunique , a publication of the Courrier of Rome , Versailles, 1989, pp. 40-41).  “The desire of Rome of not helping Tradition”, said again Archbishop Lefebvre, “and of not trusting it, is evident.”  ( Fideliter 68, p. 9 – see pages 4 and 7).  Finally, he writes to John Paul II that “the moment of frank and effective collaboration had not yet arrived because the purpose of this reconciliation is not at all the same for the Holy See as it is for us “. ( Le Sel de la terre 25, p 153).

Also, for him, there is no question of entering the pluralist system: “For them, all this [Catholic doctrine] evolves and has evolved with Vatican II.  The latest term of evolution, that is from Vatican II.  That’s why we can not bond with Rome.”  ( Fideliter 66, 30).  “We should not be surprised that we cannot arrive to an understanding with Rome.  This will not be possible as long as Rome does not return to faith in the reign of our Lord Jesus Christ, and as long as she gives the impression that all religions are good.”  ( L’Eglise infiltr»e par le modernisme [ The Church Infiltrated by Modernism ], p. 71).

— To the tenth objection: the freedom of conservative prelates is the guarantee of our freedom

As we have seen, none of the conservative prelates questions the Council and its principles.  Only if we accept, in one way or another, these principles, will Rome tolerate criticism on our part, which is obviously unacceptable.

Translation by J.F

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The miraculous image of Our Lady of Guadalupe

The miraculous image of Our Lady of Guadalupe

Empress of America

Feast: December 12th

“It is through the Blessed Virgin Mary that Jesus-Christ came into the world; and it is also through her that He must reign in the world.”

(Saint Louis Marie-de-Montfort, True Devotion to Mary, Introduction.)

A striking example : The history of Our Lady of Guadalupe in Mexico

**

image

In Mexico of the 16th century, the native-Indians living in the country were reduced to semi-slavery by the Aztecs that used them for their human sacrifices .

For example, in 1487, for the dedication of a temple in Mexico, the Aztec wizards massacred 80,000 young Indians: one person was killed every fifteen seconds on one of the four stone altars at the top of a pyramid, 45 m high: they cut open their ribcage to tear their hearts still palpitating.

On April 22, 1519, Good Friday, Hernando Cortez landed on the Mexican coast, from Cuba with a small fleet of ships with black cross sails, bringing 550 men including two priests.  As soon as the victory was over, he destroyed the statue of the Aztec god Huitzilopochtli, replaced it with an image of Our Lady, cleansed the human blood of the temple, and buried the 100,000 human skulls impaled at the foot of the pyramid of Mexico.

Despite the arrival of the Franciscans in 1524 and the first bishop of Mexico, Msgr de Zumarraga, conversions and baptisms were very rare. The Indians believed that Catholicism was a religion for white people only, and their pagan beliefs persisted in their souls.

But the course of things would change radically when the Mother of God, Our Lady of Guadalupe, appeared in person, in December 1531, in Tépeyac, a hill near Mexico, to an Indian named Juan Diego.  Juan Diego was born in 1474 near Mexico City. He had been one of the first to ask the Franciscan Brothers to educate him, and he was baptized in 1525.

On December 9, the Blessed Virgin had appeared to Juan Diego, asking him to build a Chapel on Tepeyac hill, with the permission of the bishop of Mexico, so that all his children would come to her.

After various vicissitudes, the bishop finally asked for a sign to be sure of the divine origin of the apparition.    As a miraculous sign, the Virgin Mary made Castilian roses grow on the hill, and asked Juan Diego to pick them. “All these flowers will be the sign that you will bear to the bishop“, she said to him!  Juan took the roses in his tilma (Indian poncho); then went to see the bishop.  When he unfolded his tilma before the bishop, the miraculous image of the Virgin was printed on the fabric.  All fell prostrate on their knees to contemplate this image from Heaven.

***************************************************************

Marvelous properties of the image

This miraculous image gradually revealed its marvelous properties.

— Miracle of conversions

Firstly, the image provoked the conversion of Mexico.  On December 26, 1531, there was a procession to Mount Tepeyac, where many Chichimecian Indians met; they played with their bow and arrow and danced according to their customs.  On this occasion, an arrow shot at random pierced the throat of an Indian who accompanied the “Mantle”.   He died instantly.  The arrow was removed in front of the image, a scar was immediately formed, and the Indian resuscitated.  Nine million Indians converted to Catholicism.

— The image is scientifically inexplicable

Various scientific analyses have been performed.  In one, in 1979, two NASA scientists members proved that there is no painting in the original poncho and that it is not a photograph that would have printed the fabric.

Two angels were later painted by the image of Our Lady outside the rays, but thirty days later they disappeared and today, thanks to highly specialized and sophisticated tools we can find the trace.

NASA scientists also discovered that by passing a laser beam laterally on the canvas, the ray passes without touching the paint or the canvas so that the image is suspended in the air at three tenths of a millimeter above the fabric.

The image is miraculously protected

The tilma measures 1.71 high on 1.05 wide. It is made of plant fibers of cactus (maguey).  In the eighteenth century, a very similar copy of the original was made with the same name: some fifteen years later, the copy was reduced to dust, while the original has already lasted nearly 500 years.

In 1791, Muriatic acid fell on the upper right side with a proportion of 50% nitric acid and 50% hydrochloric acid, making a hole 10 cm in diameter. Thirty days after, the tissue was restored without anyone intervening to repair the accident.  Even today, it remains a mark of the task and only by means of a precision instrument can one observe traces of burning.

On November 14, 1921, a stonemason Lucien Perez, an anarchist, laid a bouquet of flowers at the foot of the tilma, in which he had put a load of dynamite which destroyed all around, but left intact the poncho as well as the window pane.

— The image reacts like a living person

In 1956, the ophthalmologist doctor Bueno discovered that by approaching a light nearer to the eyes of the image, the pupils closed; and by removing the light, the pupils dilated again as if they were living human eyes.

In July 1956, Dr. Lavoignet, after eight months of intensive work, discovered the optical phenomenon of the triple image of Purkinge-Samson, which corresponds to what the human eye perceives, that is to say, the three refractions of the object seen.

In 1979, it was found that the tilma keeps without any explanation the temperature of the human body oscillating around 36.6 ° -37 °.

Finally. a gynecologist, by putting his stethoscope upon the image, on the belt of the Holy Virgin Mary who is pregnant, heard the heartbeat and noted that they came to 115-120 heartbeats in minute, what corresponds to the cardiac-beating of the heart of the Child Jesus, just as those of the foetus in the breast of his mother!

Saint Paul VI ?

Saint Paul VI ?

By Dominicus

After the recognition of the the “heroic virtues” of Pope Paul VI by Benedict XVI on December 20, 2012, and the pretend beatification by Pope Francis on Sunday, October 19, 2014, his pretend canonization took place on Sunday, October 14, 2018.  A new false canonization, after that of popes John XXIII and John-Paul II.

To be beatified or canonized, a pope must have exercised heroic Christian virtues not only as a Christian, but also as pope.  But, far from having exercised exemplary virtues, Pope Paul VI is among those who have contributed the most, along with the Popes John XXIII and John Paul II, to the self-destruction of the Church.

Let us begin by recalling some facts regarding his pontificate, then we will give some documentation.

List of facts regarding Paul VI

1. The first list of facts is found in the book by Msgr. Lefebvre, Le coup de maître de Satan [The Masterstroke of Satan]1 :

A list of facts that, taken separately, can seem insignificant, but which, seen in the light of the new humanism, take on an astonishing meaning :

— Visit to the UN and support of this Masonic organization and enemy of all that is Catholic.  [October 4, 1965, with a humanistic speech ( “What you are proclaiming here are the basic rights and duties of man, his dignity, his liberty and above all his religious liberty.  We feel that you are spokesmen for what is loftiest in human wisdom.”) and pacifistic (  “never again war, never again war !” ) ]

— Visit to the worship hall of the UN, a true Masonic temple. [The same day Paul VI entered the « meditation room », a Masonic sanctuary in the center of which there is  “an altar for a faceless God”.]

— Renunciation of the tiara, sign of the power of the pontificate. [November 13, 1964, Paul VI placed the tiara on the altar, in full council before all the bishops of the entire world, giving it up definitively.]

— Refusal to condemn communism at the Council.

— Embarrassing presence of observers of all religions at the sessions of the Council.

— Nomination of four moderators.

— Intervention by a woman at the Council.

— Trip to the State of Israel.  Contact with the Chief Rabbi.

— Hugging Athenagoras, the Orthodox patriarch, with the lifting of his excommunication.  Athenagoras had a Masonic funeral.  [During his trip in the Holy Land on January 6, 1964, on the Mount of Olives, Paul VI hugged Athenagoras I, a 33rd degree Mason.  This was the first meeting between a pope and a patriarch since the Council of Florence (1439).  At the pope’s initiative, he and the patriarch together blessed the audience.]

— Intervention against the Cœtus Internationalis Patrum [group of conservative bishops, among them : Archbishop Lefebvre and Bishop de Castro-Mayer], but support of the liberal cardinals.

— At St. Paul Outside the Walls, the handing over of the the papal ring to Ramsey, Anglican “archbishop” of Canterbury – in fact, a layman2, Mason, and heretic.   Blessing given with the Pope to the whole present Church : cardinals, bishops, clergy, etc. [This took place March 23, 1966.]

— Visit to Bogotà to support the claims of the “camperinos” and indirectly of the “guerillas”.

— Visit to the Philippines to arrive at Hong Kong where a pro-communist speech was to be given, but it was forbidden by the governor of Hong Kong.

— Decree for mixed marriages, without a requirement for Catholic baptism of the children.

— Nomination of a commission for the birth control pill, expecting it to take two years to decide !

— Decree on “Eucharistic hospitality” permitting Protestants to receive the Eucharist.

— Secretariat for unity with pro-Lutheran declarations.

— Secretariat for non-Christians.

— Suppression of holy days of obligation.

— Suppression of the Eucharistic fast.

— Suppression of abstinence.

— Permission of Saturday Masses for Sunday.

— Permission of cremation.

— Concelebration of Anglican pastors in the Vatican.

— Blessing of dancing and screaming Pentecostals at St. Peter’s.

— Kissing the feet of the Orthodox.

— Sending the flag of Lepanto back to the Muslims.

— Sending the head of St. James to the Orthodox.

And all the big reforms :

— Liturgical reforms.

— Reform of the seminaries.

— Democratization of the institutions : synod of bishops at Rome ;

— episcopal conferences without a precise delimiting of power ; diocesan priestly councils.

— Reform of the Roman Curia and especially of the Holy Office.

— Reform of the nomination of bishops.

— Revision and modernization of all the Constitutions of religious societies.

— Obligatory resignation of bishops at 75 years of age.

— Ousting of cardinals from the Conclave at 80 years of age3.”

2. To this impressive list, one can add other acts.

a) First, some facts taken from the book by Albert Briault and Pierre Fautrad, Le Ralliement de Rome à la Révolution4 [Rallying Rome to the Revolution]:

— Gift of the cross and ring to the Buddhist U’Thant [Secretary General of the UN].

— Wearing of the Ephod of the Jewish high priest alongside the pectoral cross.

— Communal prayer at the C.O.E. at Geneva.

— Participation in an ecumenical celebration in Sydney.

— Abolition of the minor orders and the subdiaconate.

— Systematic replacement of faithful bishops with progressive, even communist ones.

— Replacement of curacies and vicarages with “priestly teams“.

— Suppression of the Anti-Modernist Oath.

— Heretical, ecumenical translations of Holy Scripture.

— Heretical Dutch catechism circulated everywhere.

— Catholic universities and major seminaries become homes of heresy.

— Almost complete liberty left to the perverters (both clergy and laity) of the children and youth, in the schools and even churches.

b) Let us add some facts taken from the prolific, but not always well-referenced studies of Fr. Luigi Villa 5:

— On March 20, 1965, Paul VI received an audience of the directors of the Rotary Club, a Masonic organization, and said that the motto (“friendship and culture“) of this para-Masonic group was good, that their method (periodic festive meetings) was good, and finally that the ends (professional needs, progress of the culture, friendly relations between men and the nations) were good 6

— Paul VI wanted Giordano Gamberini (1915-2003) 7 to be part of the steering committee of the Bibbia Concordata 8.   Gamberini was grandmaster of the Grand Orient of Italy, one of the founders and “bishop”, under the name of Tau Julianus, of the Italian Gnostic Church.   Gamberini was responsible for the translation of the Gospel of St. John. He later wrote the funeral eulogy of Paul VI in La Rivista Massonica9:

To us, it is the death of him who made the condemnation [of Freemasonry] of Clement XII and of his successors fall.  That is, it is the first time – in the history of modern Freemasonry – that the Head of the greatest Western religion dies not in a state of hostility with the Freemasons. […] F or the first time in history, the Freemasons can pay respect to the tomb of a Pope, without ambiguities or contradiction 10.

— On June 2, 1971, Paul VI received a public audience, at the Vatican, of the members of the “Masonic Lodge” of the B’nai B’rith, and he addressed them thus:

Dear friends, it is with joy that we welcome to St. Peters your distinguished group of leaders of the Anti-Defamation League of B’nai B’rith 11

— Under Paul VI the suppression of the excommunication of the Freemasons was prepared.  In August 1972 Cardinal Seper, prefect of the Congregation for the Doctrine of the Faith, communicated to Fr. Riquet S.J.:

“The interpretation of Canon 2335 restricting the excommunication to members of the associations that act against the Church can be admitted.”

Two years later Cardinal Seper addressed a letter to Msgr. Krol, president of the episcopal conference of the United States.  Due to the large diversity of situations from country to country, the cardinal explained, the Holy See did not change the general legislation in force “until the new Code of Canon Law be published by the competent pontifical commission“.  For particular cases the penal law “should always be interpreted restrictively” ; but, he continues :

“One can thus surely teach and apply the opinion of the authors saying that Canon 2335 concerns only the Catholics who are part of associations that act against the Church 12.”

c) Regarding the relations of Paul VI with Freemasonry:

Here is an excerpt from number 197 of the Lettres politiques by Jacques Ploncard d’Assac (reproduced in Itinéraires 305, pp. 166 ff.):

« Paris, June 1986 – The Italian Catholic review Chiesa Viva, in April 1986, published a letter by Fr. Rosario F. Esposito that plays an important role in the collusion with the Masonic lodges under the pontificate of Paul VI.  This letter is addressed to the grand-master Gamberini and was published in Rivista massonica of August 6, 1978:

“My dear Gamberini,” Fr. Esposito very amicably begins. He reports to his correspondent that a Dominican, Fr. Felix A. Morlion, founder of the International University “Pro Deo“, confided to him that, speaking one day with then-monsignor Montini, regarding the relations between the Church and Freemasonry, Montini had told him:  “In less than a generation, peace will be made between the two societies” (the Church and Freemasonry).

“Now that the Pontiff is deceased,” Fr. Esposito continued, “there is no reason to continue to keep the secret.  And the prediction – I would say almost the decision – is fully verified:  the meeting with Morlion must not have taken place before 1948-1950, the letter of the Holy Office to Cardinal Krol dated July 19, 1974, thus the terms of a generation were perfectly respected.

“Besides, Paul VI had, before even 1970, the occasion to bring other blows to the wall of Christian-Masonic enmity. The ‘acquiescence’ of the Vatican to the decision of the bishops of Scandinavia and Finland, according to which, converts from Protestantism, eventually enrolled in Masonry, would not be obliged to renounce it, but would be permitted to keep the two qualifications, Catholic and Masonic, dates from 1966 or 1968.  For him who knew the total intransigence, always professed by the Church, of the absolute rejection of Masonry, the acceptance of the Scandinavian-Baltic thesis could not but appear in all its revolutionary character.

“Furthermore, regarding the behavior of Paul VI  toward institutions that, in any manner, are linked to Masonry, one sees the same thing.  Receiving the members of the “Rotary Club,” object of distrust and rejection on the part of the Vatican, Paul VI did not fear to recognize that the Church had fallen into an excessive mistrust: now the way of dialogue and mutual trust has been found.” »

Some documents concerning Paul VI

1. Letter from Msgr. Lefebvre to Paul VI

This letter has a preliminary remark:

In response to that of Cardinal Baggio, prefect of the Sacred Congregation of Bishops, received July 10, 1976, ordering him to manifest to the Holy Father his regret for the ordinations done June 29.  He gave him a deadline of ten days.”

« Most Holy Father,

All the means of access permitting me to come to Your Holiness being forbidden, may God make that this letter arrive and express our sentiments of profound veneration, and at the same time formulate with an instant plea the object of our most ardent desires that, alas! seem to be subject to dispute between the Holy See and numerous faithful Catholics.

Most Holy Father,

deign to manifest your will to see the reign of Our Lord Jesus Christ extend in this world by:

— restoring the public rights of the Church,

— rendering to the liturgy all its dogmatic value and its hierarchical expression,

— according to the Roman Latin Rite consecrated by many centuries of use,

— reestablishing the honor of the Vulgate, and

— restoring the catechisms to their true model, that of the Council of Trent.

Doing this, Your Holiness will restore the Catholic priesthood and the reign of Our Lord Jesus Christ over the people, families, and civil societies.

According to the example of your predecessors, it will render the correct conception of the false ideas that have become the idols of modern man: liberty, equality, fraternity, democracy.

May Your Holiness abandon the harmful enterprise of compromise with the ideas of modern man, an enterprise that originates from a secret agreement between the dignitaries of the Church and those of the Masonic lodges, since before the Council.

To maintain this orientation is to continue the destruction of the Church.  Your Holiness will easily understand that we cannot collaborate in such a disastrous design, which we would do if we were to consent to closing our seminaries.

May the Holy Ghost deign to give Your Holiness the graces of the gift of strength, such that it manifests by unequivocal acts that you are truly and authentically the successor- of Peter proclaiming that there is salvation only in Jesus Christ and in His mystical spouse, the holy Roman Catholic Church.

And may God… “

Marcel Lefebvre,

former Archbishop of Tulle.

Albano, July 17, 1976.

2. Msgr. Lefebvre’s assessment of Humanæ Vitæ of Paul VI

When one sees the time that Pope Paul VI allocated to solve the question of contraception, well! it is to despair of morality.  It is finished, because there is no longer morality.

He appointed a commission for it, and this commission took more than two years (two and a half years 13) before responding to a question that the Christians, the poor Christians in the pew, could answer right away: they knew well that it was forbidden.  You well know that one cannot have relations which prevent the conception of a child.  They knew it well.

So it needed to wait two and a half years to have a response.  During this time, well! evidently, the pill is spread everywhere.  One asked himself: “Since no one has said anything, it is because he is free.  What could be free, the pope could leave free.”

And then, behold, it is accomplished.  There is no way back.  Now look, the priests leave it entirely: “It is of no importance, you being free; one must judge according to his convictions.” 14

3. Excerpts from the Liber Accusationis of Abbé de Nantes

  • “To believe in man, build the world, liberate the people, knock down tyrants, develop culture, and restore democracy.  Paul is the prophet of this new age where all the religions, ceasing to oppose each other, comprise the Mouvement d’Animation Spirituelle de la Démocratie Universelle [Spiritual Animating Movement of Universal Democracy], the MASDU of Paul VI! […]”
  • I feel [this paternity] flowing out from me in concentric circles, and beyond the visible borders of the Church.  I feel I am the father of the entire human family.” […]
  • “So that the world goes well, Paul VI clearly conceived that he must be Pope, as De Gaulle saw that he must be Chairman.”

4. Declaration of Paul VI to the bishops assembled at the closing of the Council, December 7, 1965

The religion of the God who became man has met the religion (for such it is) of man who makes himself God.  And what happened?  Was there a clash, a battle, a condemnation?  There could have been, but there was none.  The old story of the Samaritan has been the model of the spirituality of the council.  A feeling of boundless sympathy has permeated the whole of it.  The attention of our council has been absorbed by the discovery of human needs (and these needs grow in proportion to the greatness which the son of the earth claims for himself).  But we call upon those who term themselves modern humanists, and who have renounced the transcendent value of the highest realities, to give the Council credit at least for one quality and to recognize our own new type of humanism: we, too, in fact, we more than any others, honor mankind 15.”

One can compare this declaration with the instructions St. Pius X gave in his first encyclical:

We must use every means and exert all our energy to bring about the utter disappearance of the enormous and detestable wickedness, so characteristic of our time – the substitution of man for God 16.”

Freemasonry, whose goal is the destruction of the Catholic Church, promotes the worship of man.  Hearing Paul VI, the Freemasons must have enjoyed their triumph.  Is this not the actualization of the plans that they forged in the 19th century?


Upcoming Dominican Mission, St. Marys, Kansas Dec. 27- 29, 2018

DOMINICAN MISSION IN SAINT-MARY’S, KANSAS

ADDRESS:   St. Joseph’s Mission,   100 KS-63, Emmett, KS  66422

Dec. 27- 29, 2018

Dominican Fathers Marie-Dominique   and   Reginald

Thursday, December 27

9:00 am Mass

10;15 am Conference: Our vocation here-below in the bosom of the Blessed Trinity and hereafter in eternity 

11:30 Stations of the Cross

Lunch (reading)

1:30 pm Conference: The obstacle – SIN

2:45 pm     C O N F E S S I O N S 

3:30 pm Rosary

4:15 pm Conference: The spirit of mortification and the sacrament of Penance

5:30 pm Mass (Sermon)

Friday, December 28

9:00 am Mass

10;15 am Conference: The Cross, the Mass, and the Holy Eucharist

11:30 Stations of the Cross

Lunch (reading)

1:30 pm Conference: Our life of prayer

2:45 pm     C O N F E S S I O N S

3:30 pm Rosary

4:15 pm Conference : Our life with the Holy Ghost; His Gifts

5:30 pm Mass (Sermon)

Saturday, December 29

9:00 am Mass (Sermon)

10;15 am Conference: Devotion to the Blessed Virgin Mary

11:30 Rosary (Exposition of the Blessed Sacrament)

         Closing 

Pot Luck

Little catechism of the Second Vatican Council (Part Twelve) – CONCLUSION

Little catechism of the Second Vatican Council (Part Twelve) – CONCLUSION

by Fr. Pierre-Marie, O.P.

Dominican in Avrillé


From Le Sel de la terre 93, Summer 2015

(continued, number 12)


CONCLUSION

One could object that we have not cited the numerous passages that can have an acceptable meaning.  It is true that, in this brief study, we have especially noted the defective points of the conciliar texts.  But it suffices, for a text, to contain one error in order to be bad, as the scholastic dictum says: bonum ex integra causa, malum ex quocumque defectu (something is good when it is entirely so; the least defect renders it bad).

We have desired to make a sort of synthesis for understanding the principle defects of the conciliar documents.  We think that this study, in particular, shows that these texts convey a new doctrine, which today permits the conciliar Church to collaborate with the establishment of globalism.

One can also ask why there was not a more lively reaction, during the Council, to reject this new teaching.  It was doubtless necessary to await the application of the Council and the progressive implementation of globalism after 50 years, to better judge these texts and their influence.  The professor Johannes Dörmann began his studies on the new conciliar theology when he understood that the Assisi interreligious meeting in 1986 was a consequence of the Council.17

Today, in retrospect, one can ask if the plans of the High Lodge, devised one and a half centuries ago, are actually being realized:

You wish to establish the reign of the elect upon the throne of the prostitute of Babylon?  Let the clergy march under your banner in the belief always that they march under the banner of the Apostolic Keys. […] Lay your nets like Simon Barjona.  Lay them in the depths of sacristies, seminaries, and convents […].  You will have fished up a Revolution in Tiara and Cope, marching with Cross and banner – a Revolution which needs only to be spurred on a little to put the four quarters of the world on fire. […]  [The dream] of the secret societies will be accomplished for the most simple of reasons, because it is based on the passions of man. […] our plans will succeed one day above even our most improbable calculations18.

We have put a heavy burden on your shoulders, dear Volpe.  We must work for the immoral education of the Church and come to it, by little means in a gradual manner, to the triumph of the revolutionary idea by a Pope. In this project which has always seemed a superhuman calculation, we walk still groping19.

Msgr. Lefebvre comments on this last phrase:

“Superhuman calculation,” Nubius said; he means a diabolical calculation!  Because it is to calculate the subversion of the Church by its head himself, which Msgr. Delassus20 calls the supreme attack, because one cannot imagine anything more subversive for the Church than a pope won over to liberal ideas, than a pope utilizing the keys of St. Peter in the service of the counter-Church!  But, is not this what we see currently, since Vatican II, since the new Canon Law?  With the false ecumenism and false religious liberty promulgated at Vatican II and applied by the popes with a cold perseverance despite all the wreckage it provokes after more than twenty years21.

Thus, has the supreme attack been committed?  Has the “famous” Masonic dream22 been realized?

Regardless of the—necessarily occult—influence of Freemasonry on the unfolding of the Council, one cannot deny, by simply analyzing the texts, that the doctrine of the Church was modified such that Catholics could collaborate in the construction of the Temple, viz., in the unification of mankind such as the “sons of the widow23” understand it?

Translation by A. A.


Little catechism of the Second Vatican Council (Part Eleven) – The Three Declarations (second and third of three): ‘Nostra ætate’ and ‘Gravissimum educationis’

Little catechism of the Second Vatican Council (Part Eleven) – The Three Declarations (second and third of three):  ‘Nostra ætate’  and  ‘Gravissimum educationis’

by Fr. Pierre-Marie, O.P.

Dominican in Avrillé


From Le Sel de la terre 93, Summer 2015

(continued, number 11)


The three Declarations (continued)


2. Nostra ætate (NA): Non-Christian Religions


What is the significance of Nostra ætate (NA) on the relations with non-Christian religions?

Like DH, it is a declaration, a text of little importance in principle.  And yet, it too, is one of the most important documents of the Council. 24    In favoring the unity of the human race, it does not suffice to promote ecumenism among Christians; it is also necessary to inaugurate inter-religious dialogue.

How does NA give a new teaching?

Never has the Church praised other “religions”.  She presented herself as the only true religion, the only one that really merits this name because she alone binds [religa] man to God.

But this document describes the false religions positively, ignoring the negative aspects (of jihad of the Muslims, human sacrifices in several “religions”, terrible idolatry, moral infamies, etc.25). Here are some examples:

In Hinduism, men contemplate the divine mystery and express it through an inexhaustible abundance of myths and through searching philosophical inquiry. […] Buddhism, in its various forms, realizes the radical insufficiency of this changeable world; it teaches a way by which men, in a devout and confident spirit, may be able either to acquire the state of perfect liberation, or attain, by their own efforts or through higher help, supreme illumination. […] The Catholic Church rejects nothing that is true and holy in these religions. She regards with sincere reverence those ways of conduct and of life, those precepts and teachings […]

The Church regards with esteem also the Moslems. They adore the one God, living and subsisting in Himself; merciful and all-powerful, the Creator of heaven and earth, who has spoken to men […] In addition, they await the day of judgment when God will render their deserts to all those who have been raised up from the dead. Finally, they value the moral life and worship God especially through prayer, almsgiving and fasting. […]

God holds the Jews most dear for the sake of their Fathers; He does not repent of the gifts He makes or of the calls He issues—such is the witness of the Apostle. […] True, the Jewish authorities and those who followed their lead pressed for the death of Christ; still, what happened in His passion cannot be charged against all the Jews, without distinction, then alive, nor against the Jews of today. Although the Church is the new people of God, the Jews should not be presented as rejected or accursed by God, as if this followed from the Holy Scriptures. […]

The Church reproves, as foreign to the mind of Christ, any discrimination against men or harassment of them because of their race, color, condition of life, or religion.


Could you point out a sophism of this new teaching?

For example, the statement: “The Catholic Church rejects nothing that is true and holy in these religions.”

There surely are truths in these false religions, otherwise they would not attract anyone.  But, as Fr. Garrigou-Lagrange O.P. correctly said, truth is captive to error.  But these religions use these partial truths to distance men from the Catholic Church, the only ark of salvation.  What good is it to know these truths if one loses his soul?26

What are the consequences of this new teaching?

NA contains the seed for all the inter-religious gatherings that mushroomed after that which John Paul II convoked at Assisi in October 1986.  The different religions are presented as good and able to save their adherents.  The prayers performed in these religions are considered as agreeable to God.

In what concerns Judaism in particular, NA was the beginning of an engagement.27   The Church is no longer presented as the new elect people come to replace the old.28   The old Covenant would still be valid for the Jews, and they would not need to become Christians to be saved.

What does the Church become in this concert of religions?

The Conciliar Church becomes, according to the happy expression of Abbé de Nantes, the MASDU: the Spiritual Animating Movement of Universal Democracy.  Using the moral prestige accumulated by 2000 years of Catholic Tradition, the authorities of the Church contributed to establishing the spiritual nave of the Masonic Temple described by Msgr. Delassus in La Conjuration antichrétienne29.


3. Gravissimum educationis (GE): Christian Education


What do you say about Gravissimum educationis momentum (GE) on Christian education?

Even if it is a document of minor importance, one finds the same usual errors in it:

— a liberal ideology, with references to the declarations of the Rights of Man of 1948 and the rights of the child of 1959 (preamble)—the word “right” occurring 28 times in the text;

— the recommendation of ecumenism—one of the roles of the faculties being to promote “the dialogue with our separated brethren and with non-Christians” (§ 11) in view of the decree on ecumenism and with the method of Ecclesiam Suam;

— the recommendation of the right to religious liberty (§ 7).

We remark that the Council does not state that the purpose of a Catholic school is to transmit the Faith, but instead, that  « its proper function is to create for the school community a special atmosphere animated by the Gospel spirit of freedom and charity, to help youth grow according to the new creatures they were made through baptism » (§ 8).

(To be continued)


Little catechism of the Second Vatican Council (Part Ten) – The Three Declarations (first of three: Dignitatis Humanæ: on religious liberty)

Little catechism of the Second Vatican Council

by Fr. Pierre-Marie, O.P.

Dominican in Avrillé


From Le Sel de la terre 93, Summer 2015

(continued, number 10)


The three Declarations


1. Dignitatis Humanæ (DH) : religious liberty

What is the significance of Dignitatis humanæ (DH) on religious liberty?

Although DH is only a Declaration, thus in principle a minor text, it has a very great importance30. Cardinal Bea, following his secret visit with the secretary general of the Ecumenical Council of Churches, prepared a schema on this theme, which provoked a serious incident during the last session of the central preparatory commission: Msgr. Lefebvre often spoke of the confrontation between Cardinal Bea and Cardinal Ottaviani, because it can be seen as a prelude of the confrontation between the “two Romes”31.

By adopting the “essential principle of the modern State”32, the Council accepted one of the fundamental claims of Freemasonry: “Christians should not forget that all routes [i.e., all religions] lead to God and sustain this courageous notion of liberty of thought that—and one can truly speak in this regard of a revolution coming out of our Masonic lodges—is marvelously spread over the dome of St. Peter’s33.

What is the fundamental teaching of DH?

DH (§ 2) teaches that “the human person has a right to religious freedom.  This freedom means that all men are to be immune from coercion on the part of individuals or of social groups and of any human power, in such wise that no one is to be forced to act in a manner contrary to his own beliefs, whether privately or publicly, whether alone or in association with others, within due limits.”  This right “has its foundation in the very dignity of the human person“; it “is to be recognized in the constitutional law…and thus it is to become a civil right“; and it “continues to exist even in those who do not live up to their obligation of seeking the truth and adhering to it and the exercise of this right is not to be impeded, provided that just public order be observed.”

Is this teaching opposed to the traditional teaching of the Church?6

Yes, this teaching is opposed to numerous magisterial texts, e.g.,

— to Mirari vos (15 August 1832)34 by Gregory XVI :

This shameful font of indifferentism gives rise to that absurd and erroneous proposition which claims that liberty of conscience must be maintained for everyone. It spreads ruin in sacred and civil affairs, though some repeat over and over again with the greatest impudence that some advantage accrues to religion from it. ‘But the death of the soul is worse than freedom of error,’ as Augustine was wont to say.”

— to Quanta Cura (8 December 1864) by Pius IX :

And, against the doctrine of Scripture, of the Church, and of the Holy Fathers, they do not hesitate to assert that ‘that is the best condition of civil society, in which no duty is recognized, as attached to the civil power, of restraining by enacted penalties, offenders against the Catholic religion, except so far as public peace may require.’ From which totally false idea of social government they do not fear to foster that erroneous opinion, most fatal in its effects on the Catholic Church and the salvation of souls, called by Our Predecessor, Gregory XVI, an insanity, viz., that ‘liberty of conscience and worship is each man’s personal right, which ought to be legally proclaimed and asserted in every rightly constituted society…’ But, while they rashly affirm this, they do not think and consider that they are preaching liberty of perdition”.

— and above all to the condemnation of the propositions of the Syllabus of Pius IX (8 December 1864):

77. « In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship. »

Allocution “Nemo Vestrum,”July 26, 1855.

78. « Hence it has been wisely decided by law, in some Catholic countries, that persons coming to reside therein shall enjoy the public exercise of their own peculiar worship. »

Allocution “Acerbissimum,” Sept. 27, 1852.

79. « Moreover, it is false that the civil liberty of every form of worship, and the full power, given to all, of overtly and publicly manifesting any opinions whatsoever and thoughts, conduce more easily to corrupt the morals and minds of the people, and to propagate the pest of indifferentism. »

Allocution “Nunquam Fore,” Dec. 15, 1856.

Is this teaching opposed to the traditional practice of the Church?35

Indeed, from Constantine to Vatican II, the Church has always asked Christian princes to prohibit false cults, “except for real necessity of tolerance36.  It has never considered that “not disturbing the public order” is a necessary motive of tolerance, except to give this expression a meaning different from that of Vatican II.

But, as St. Thomas Aquinas said: “The custom of the Church has very great authority and ought to be jealously observed in all things…  Hence we ought to abide by the authority of the Church rather than by that of an Augustine or a Jerome or of any doctor whatever.” (II-II, q. 10, a. 12).

It is thus certain that the declaration DH gives a false teaching.

Does the Conciliar Church not realize the contradiction?

The Conciliar Church does realize the difficulty in reconciling the teachings.  It has authoritatively affirmed that the reconciliation is possible (because, to them, Vatican II cannot be mistaken) and it has spawned many studies to try to reconcile the two teachings, but without success, each study developing a new argument for how the previous one does not suffice37.  Finally, during the doctrinal discussions, the Conciliar Church invited the Society of St. Pius X to “enter into the Church” to help it find a solution!

In fact, the simplest and most honest solution is that of the future Benedict XVI who admitted: « there are magisterial decisions which cannot be the final word on a given matter as such but, despite the permanent value of their principles, are chiefly also a signal for pastoral prudence, a sort of provisional policy.  Their kernel remains valid, but the particulars determined by circumstances can stand in need of correction.  In this connection, one will probably call to mind […] the pontifical statements of the last century regarding freedom of religion »38.

Is DH based on a false philosophy?

Yes, DH is based on a personalist philosophy in considering that the common good “chiefly consists in the protection of the rights, and in the performance of the duties, of the human person” (§ 6).

Without speaking of the Masonic origin of the doctrine of the Rights of Man, it is at least paradoxical to define the common good as the protection of the rights of particular persons. The particular good is ordered to the common good, not vice versa.  Personalist philosophy, placing the person above society, is the source of a spirit of protest, egoism, and subversion.

(To be continued)


Letter from the Dominicans of Avrillé # 29: September 2018

Letter from the Dominicans of Avrillé

No. 29: September 2018

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Procession on August 15th: renewal of King Louis XIII’s vow consecrating France to the Blessed Virgin Mary, after his victory over the Protestants

Protestantism: born of insanity, leading to insanity

Delirium and fanaticism are a natural component of Protestantism.  One could write volumes to prove it, but a quick look at the facts will suffice here.

Luther discussed religion with the Devil

Let’s start with Luther.  What could be more insane than to claim to be taught by the Devil, to glory in it, and to establish a new doctrine based on this rather doubtful (to say the least!) authority?  This is, however, exactly what was done by the founder of Protestantism, Luther himself, who left written accounts of his interview with Satan.

Whether the apparition was real or just a nightmarish hallucination during a long night troubled by fever, it’s impossible to push fanaticism any further than to brag about being instructed by such a teacher.

Luther tells us himself that he had several colloquies with the Devil.  The most noteworthy is the vision – which he recounts very seriously – where Satan assailed Luther with arguments against the Mass celebrated privately, without the faithful.  Luther depicts the scene in vivid colors.  He awakes in the middle of the night, and Satan appears to him:  he sweats, trembles;  his heart is beating terribly.  Nevertheless, a discussion is engaged.  The Devil shows himself to be such a good dialectician that Luther is vanquished, and left with no response.  The Devil’s logic was accompanied by a voice so terrifying that the blood froze in poor Luther’s veins.  He said:

“I then understood how it is that people often die at the dawning of day; it’s because the Devil can kill or suffocate them, and, without going so far as that, when he argues with them, he puts them in such difficulty that he can thus cause their death:  this is what I have often experienced myself.”

A very curious passage indeed!

Zwingli helped by a phantom

Another example of this folly:  the phantom that appeared to Zwingli, the founder of Protestantism in Switzerland.  This heresiarch wanted to deny the Real Presence of Our Lord in the Eucharist.  He claimed that the consecrated bread and wine are nothing more than the sign of the Body and Blood of Christ.  However, he was bothered by the texts of Sacred Scripture that clearly affirm the contrary.  All of a sudden, just as he was imagining a discussion with the secretary of the town, a black or white phantom (as he says himself), appeared to him and provided him with the desired explanation.

This edifying story comes from Zwingli himself!

Melanchthon’s superstitions

Melanchthon showed himself to be strangely credulous when it came to dreams, extraordinary phenomena and astrological predictions.  His letters are full of examples.  During the Diet of Augsburg, Melanchthon interpreted various happenings in Rome (the flooding of the Tiber and the birth of a monstrous mule having the foot of a crane), and in the territory of Augsburg (the birth of a calf with two heads) as favorable omens for the new Gospel.  These events were for him the unquestionable announcement of the imminent ruin of Rome and the triumph of Protestantism.  He affirms this very seriously to Luther in a letter.

He would read his daughter’s horoscope for her, and trembled in seeing that Mars “manifested a dreadful aspect”.  He was also terrified by the flames of a comet appearing in the northern sky.  The astrologists predicted that the stars would be more favorable to theological debates in autumn, and that sufficed to console him concerning the delays in the conferences of Augsburg.  These “reasons” were also good enough to convince his friends, the leaders of the Protestant faction.

Someone having predicted that Melanchthon would be shipwrecked in the Baltic Sea, he refused to embark.  A certain Franciscan had prophesied that the power of the Pope was going to disappear, and that in the year 1600 the Turks would become the masters of Italy and Germany: Melanchthon glorified in having the original version of the prophecy.  Moreover, the earthquakes which occur shortly after reinforce him in this belief.

To be continued…

Community Chronicle

May 2nd: Feast of the Ascension. After their spiritual retreat, eleven students from the Boys’ School make their “Solemn Communion” and pronounce their profession of Faith and perseverance.

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Profession of Faith during the “Solemn Communion” ceremony (feast of the Ascension)

May 10th:  Mr. Jean-Yves Nerriec gives a conference on the Angelus Mission, an association he founded for the street evangelization of Muslims.

May 20th: Pentecost Sunday: Fr. Angelico joins Fr. Salenave and the seminarians in Normandy for a gathering of the Combat for the Faith near Mont St. Michel.

June 3rd: Fr. Marie-Laurent and Br. Alan lead a group of students from the military school of La Flèche on a pilgrimage to Our Lady of Béhuard.  In the afternoon: public Corpus Christi procession.

June 16th: Confirmations by H.E. Bishop Faure.

June 22nd – June 29th:  Fr. Angelico is in Scotland to visit the first Dominican tertiary attached to Avrillé:  Sr. Catherine of Sienna (Miss Ruth McQuillan).  Since her profession on August 22nd, 1994, Sister has never wavered in her fidelity to the Rule, nor in her affection for the Friary.  At the same time, Father was able to visit with Fr. King and his group of faithful in the Edinburgh/Glasgow area.

June 30th:  End of the school year ceremonies.

July 3rd:  Arrival of Fr. Tiago O.C.D., the superior of a Carmelite community based in Brazil who recently discovered Tradition, and who is looking for a solid religious and doctrinal formation.

July 8thFr. Terence is in New York to represent the community for the 30th anniversary celebration of Bishop Williamson’s episcopal consecration.

July - August:  The busy summer begins:

- The 15th annual Jean Vaquié Days. This year’s theme: “1717-2017: Three Centuries of Masonic Subversion”: July 13-15

- Men’s retreat (with help from Fr. Ballini); another retreat for couples

- Summer Camps:  in Anjou: Our Lady of Fatima Youth Group (primary school boys and girls) and Valiant Souls (adolescent girls), with Fr. Hyacinthe-Marie;  in Lourdes: the Cadets of the Sacred Heart, with Fr. Terence

- Participation in various summer university sessions

- The community’s annual retreat: Aug. 5-13

July 30th – August 1st: Visit from Fr. Chazal.

August 14th: Following our annual retreat, we have the joy of witnessing Brothers Michael-Mary and Augustine-Mary pronounce their first temporary vows for three years.  The same day, Brothers Alan and Agostinho pronounce their solemn vows, which means that the road is now open to the major orders (sub-diaconate, diaconate and priesthood)!

August 15th: Feast of the Assumption: Solemn High Mass, Conference for the faithful, and procession in the streets.

August 16th – 20th: Fathers Marie-Dominique and Angelico lead a pilgrimage of about 30 tertiaries to Puy-en-Velay, France’s oldest Marian shrine, and to Langeac (monastery of Bl. Agnes de Langeac, a Dominican nun instrumental in the reform of priests in the 17th century).

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One by one, the Brothers pronounce their vows in the hands of Fr. Prior, holding a copy of the Constitutions

August 21st – 25th:  For the student Brothers, seminarians and lay professors: Latinitas session at the Friary, with Professor William Little: 5 days of spoken Latin (grammatical exercises, games, songs, during the meals and recreation…).

August 22nd: Fr. Reginald leaves for the U.S., where he’ll spend the school year helping H.E. Bishop Zendejas in his busy apostolate.

August 24th – 27th:  Father Angelico is in Ireland replacing Fr. Ballini.

September 1st – 9thFathers Marie-Laurent and Hyacinthe-Marie preach a mission in the Czech Republic, then in Fr. Hyacinthe-Marie’s native Poland.

News from our worksites

Work on the new Parish Hall is still suspended, due to the recent modifications in view of reducing the final cost. We ask for your

prayers and financial help, so that the project may finally commence early next year.

In the meantime, work has continued for the upkeep and improvement of the school grounds, both for Saint Thomas Aquinas High School, and for Saint Philomena Elementary.

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The novices working on the recreation court for St. Philomena School

Crisis in the Church

“How is it that seemingly ‘magisterial’ documents can contain errors and even heresies?”

Response:  It is because of the refusal, on the part of the conciliar pontiffs, to use the magisterial power1.  It is not, therefore, a question of the disappearance of the magisterial power (as the ‘sedevacantists’ say), but of the refusal to use it.  This refusal reduces these seemingly magisterial and public texts to the rank of simply private writings.  The liberalism of the modern Popes – especially the affirmation of “religious liberty” – puts an obex [an obstacle], not to the possession of magisterial power, but to its exercise.

However, we must specify that it isn’t the profession of just any error or heresy which constitutes an obstacle to the exercise of magisterial power, and not even liberalism in general, but the present error of modernism, which claims that truth is subjective (that is, depending on each person), and therefore cannot be imposed on anyone by the Church.

(from Le Sel de la Terre n°104)


For timely articles and spiritual reading, please go to our website:

www.dominicansavrille.us

To send a donation:

YOU MAY USE PAYPAL (ON OUR WEBSITE), OR SEND TO:

In the U.S.:

Dominicans of Avrillé, Inc.
P.O. Box 23, Newman Lake, WA. 99025

In Canada:

Association of St. Dominic

C I B C, 201-21 Street East

Saskatoon (SK) S7K OB8 Canada

Please include a note, and specify:

acc. #40-91531

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Association of St. Dominic

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Please specify: acc. # 00105564

For more information :

Couvent de la Haye-aux-Bonshommes

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Prayers of Saint Thomas Aquinas

Prayers of Saint Thomas Aquinas

For a visit to the Blessed Sacrament

O Jesus, Who lovest me so much, Thou art truly here a hidden God, hear me I beseech Thee.

Let Thy good pleasure be my pleasure, my passion, my love!  Grant me the grace to seek, find and accomplish it!  Shew me Thy ways, point out to me Thy paths.  Thou hast Thy designs upon me, let me know them, and help me to follow them to the final salvation of my soul.  Indifferent to all transient things, and desirous of seeing only Thee, may I love all that is Thine;  but Thee, my God, above all.

Render bitter to me every joy that is not Thee, impossible every desire outside of Thee, delightful every work done for Thee, insupportable every repose that is not in Thee.  That at all times, O my good Jesus, my soul tends towards Thee: that my life be but an act of love!

Make me realize that every work that does not honour Thee is lifeless.  Let my piety be less a habit than a continuous outpouring of the heart.

O Jesus, my delight and my life, keep me free from affectation in humility, from dissipation in my joys, from depression in my sorrows, from harshness in my austerity.

Grant me to speak without evasion, to fear without despair, to hope without presumption, to be pure and without stain, to correct without anger, to love without dissimulation, to edify without ostentation, to obey without hesitation, to suffer without complaint.

O Jesus, supreme Goodness, I implore Thee grant me a heart smitten by Thee, that no spectacle, no noise can distract:  a heart faithful and brave that will never falter or sink:  an indomitable heart always ready to battle after each tempest:  a free heart, never a slave, never seduced:  an upright heart that will never indulge in crooked ways.

And my soul, O Lord, my soul!  Make it thirst to know Thee, ardent in seeking Thee, and successful in finding Thee, Thee, supreme Wisdom!  Let its conversations not displease Thee too much: confident and calm make it await Thy replies, and on Thy words rely.

May penance make me feel the thorns of Thy crown: may grace pour out Thy gifts on me during my journey as an exile:  may glory fill me with Thy joys in the Fatherland!

Act of spiritual communion

My Jesus, I believe that Thou art truly present in the most holy Sacrament of the Eucharist.  I adore Thee;  I am sorry that I have offended Thee.  I love Thee.  Come to my poor soul.  Unite Thyself to me.  I thank Thee my Jesus.  O never, never leave me.

Act of reparation to the five Sacred Wounds of Jesus in the Blessed Sacrament

I adore Thee profoundly in the Holy Sacrament, O my Jesus;  I acknowledge Thee here present as true God and true man; and I intend by this act of adoration to make amends for my coldness and the coldness of so many Christians, who pass before Thy churches, nay sometimes before Thy tabernacle where Thou deignest to dwell at all hours in a loving impatience to communicate Thyself to Thy faithful, and yet never so much as salute Thee, and by their indifference, show themselves to be like the Jews in the desert, sick of this heavenly manna, and I offer Thee the most Precious Blood, which Thou didst shed from Thy Sacred wounds, in reparation for such hateful coldness, within which Sacred wounds I would repeat a thousand and a thousand times:

Versicle:  Blessed and praised every moment,

Response:  Be the most holy and most divine Sacrament!

Our Father, Hail Mary, Glory be to the Father.

I adore Thee profoundly, O my Jesus; I acknowledge Thee here present in the most holy Sacrament, and I intend by this act of adoration to make amends for my ingratitude and the ingratitude of so many Christians.

“Memorare” to the Blessed Virgin Mary

Remember, O most pious and tender Virgin Mary, that it has never been heard of in any age that those, who implored thy powerful protection, were ever abandoned by thee.  I, therefore, O sacred Virgin, animated with the most lively confidence, cast myself at thy sacred feet, most earnestly beseeching thee to adopt me for ever as thy child, to take care of my eternal salvation, and to watch over me now and at the hour of my death.  Only, do not, Mother of the Word Incarnate!  despise my prayer, but graciously hear and obtain the granting of my petitions.  Amen.

When used for a Novena to the B. V. M., say, after the Memorare, the Hail holy Queen once, followed by the Hail, Mary nine times.

Versicle:  Queen of the most Holy Rosary, pray for us.

Response: That we may be made worthy of the promises of Christ.

Let us pray

Grant, we beseech Thee, O Lord God, that we Thy servants may enjoy perpetual health of mind and body; and by the glorious inter­cession of the blessed Mary ever Virgin, may be freed from present sorrow, and come to possess eternal joy.  Through Christ our Lord.

Response:  Amen!

Prayer said daily by Saint Thomas Aquinas for detachment

Give me, O Lord God, an ever watchful heart, which no subtle speculation may lure from Thee.  Give me a noble heart, which no unworthy affection can draw downwards to the earth.  Give me an upright heart, which no insincere intention can warp.  Give me a firm heart, which no tribulation can crush or quell.

Give me a free heart, which no perverted or impetuous affection can claim for its own.  Amen!

Petitions of Saint Thomas Aquinas

Bestow on me, O Lord, my God, understanding to know Thee, diligence to seek Thee, wisdom to find Thee, a life and conversation which may please Thee, perseverance in waiting patiently for Thee, and a hope which may embrace Thee at the last.  Grant me to be pierced with compunction by Thy sorrows through true repentance, to improve all Thy gifts and benefits during this my pilgrimage through Thy grace, and so at length to enter into Thy full and consummate joy in Thy glory.

Who livest and reignest, God, for ever and ever.  Amen!

Prayer of Saint Thomas Aquinas for purity

O good Jesus, I know that every perfect gift and, above all others, that of chastity depends on the powerful action of Thy divine Providence; I know that without Thee a creature can do nothing.  This is why I beseech Thee to defend, by Thy grace, the purity of my soul and of my body.  And if I have ever received any impression whatsoever of a sentiment capable of soiling this ineffable virtue, do Thou, O supreme Master of my faculties, blot it out from my soul that with a clean heart I may advance in Thy love and in Thy service, offering myself chaste all the days of my life on the most pure altar of Thy divinity.  It is the Cross that I adore.  The Cross of the Lord is with me.  The Cross is my refuge. Amen!

Prayer of Saint Thomas for light and guidance

O ineffable Creator, Who, out of the abundance of Thy Wisdom, hast constituted the three Angelic Hierarchies, and set them in admirable order over the highest Heaven; Thou, Who hast, most graciously proportioned the parts of the universe; Thou who art called the true Fount of Light and Wisdom and the First Beginning of all, deign to let the Beam of Thy Splendour shine upon the darkness of my intellect to dispel the twofold gloom of sin and ignorance, in which I was born.

Make my tongue to speak wise things, O Thou, Who makest eloquent the tongues of babes; and do Thou pour out upon my lips the grace of Thy Benediction.

Give me keenness of comprehension, ability to retain, method and ease in acquiring, precision in interpreting, plenteous grace in speaking.  Inspire my going in;  guide my steps when I walk;  and my going out do Thou make perfect.  Thou Who art at once God and Man, and Who reignest for ever and ever.  Amen.

Maxims of Saint Thomas Aquinas

Be not anxious to plunge at once into the deep sea of wisdom: approach by the rivers that lead thereto.  For by simple things you arrive at the abstruse.

Be slow to speak.  Cherish the purity of your heart.  Pray always.  Love to be alone if you would reach intimacy with God.  Be courteous with all;  not quick to take offence.  Do not gad about;  but be sedulous in following in the footsteps of the Saints.  Retain the good that you hear, no matter whence it comes.  Be not too familiar with anyone; familiarity is the mother of contempt, and a fertile source of distraction from study.  Understand well what you learn: sift your doubts: enrich your mind and your memory.  Be not solicitous to know things that are above you.

Thus will you attain what you desire; and thus will you in your lifetime bring forth good fruit in the Vineyard of the Lord of hosts.

Prayer to Saint Thomas Aquinas

O blessed Thomas, Patron of schools, obtain for us from God an invincible faith, burning charity, a chaste life, and true knowledge: through Christ our Lord.  Amen!

VARIOUS PRAYERS OF ST. THOMAS

For the Theological Virtues

O God, all powerful, Who knowest all things, Who hadst neither beginning nor end, Who dost give, preserve, and reward all virtues;  deign to make me steadfast on the solid foundation of faith, to protect me with the impregnable shield of hope, and to adorn me with the wedding garment of charity.

For the Cardinal Virtues

Give me justice, to submit to Thee;  prudence, to avoid the snares of the enemy;  temperance, to keep the just medium;  fortitude, to bear adversities with patience.

For the practice of humility, modesty and charity

Grant me to impart willingly to others what ever I possess that is good, and to ask humbly of others that I may partake of the good of which I am destitute; to confess truly my faults; to bear with equanimity the pains and evils which I suffer.  Grant that I may never envy the good of my neighbour, and that I may always return thanks for Thy graces.

Let me always observe discipline in my clothing, movements, and gestures.  Let my tongue be restrained from vain words, my feet from going astray, my eyes from seeking after vain objects, my ears from listening to much news; may I humbly incline my countenance, and raise my spirit to heaven.

Grant me to despise all transitory things, and to desire Thee alone; to subdue my flesh and purify my conscience; to honour Thy Saints, and to praise Thee worthily; to advance in virtue, and to end good actions by a happy death.

Plant in me, O Lord, all virtues: that I may be devoted to divine things, provident in human affairs, and troublesome to no one in bodily cares.

Grant me, O Lord, fervour in contrition, sincerity in confession, and completeness in satisfaction.

Deign to direct my soul to a good life: that what I do may be pleasing to Thee, meritorious for myself, and edifying to my neighbour.

Grant that I may never desire to do what is foolish, and that I may never be discouraged by what is distasteful; that I may never begin my works before the proper time, nor abandon them before they are completed.  Amen!