Saturday, 18 April 2015
“I expect to die in bed, my successor will die in prison and his successor will die a martyr in the public square. His successor will pick up the shards of a ruined society and slowly help rebuild civilization, as the Church has done so often in human history.”
By the time Cardinal George, RIP, said this, I was already writing on both of my blogs about persecution. To have a highly respected and major Churchman underscore my perceptions made me sure of my own sense of things-confirmation, in other words.
We are down to the successor dying in prison now... and things will happen very quickly.
For me, the turning point regarding Cardinal George was way back in 2002, when my son and I were watching the USCCB meeting on sexual abuse cases. This was live on tv in Canada where we were living. At that time, Bishop Wilton D. Gregory, was rude to both George and Bishop Fabian Brusketwiz of Lincoln, Neb. as they were asking for a real examination of the role of homosexual priests in the sexual abuse cases. Bishop Gregory told them to shut up and sit down that the issue would not be discussed and had nothing to do with sexual abuse cases. The two brave bishops tried several times and were dismissed rudely.
I watched it happen and was shocked, but then realized, the Church at the very top was divided on the gay issue. I said to my son, then 14, that this was the state of the members of the hierarchy in 2002. He went into the seminary with his eyes open.
The fact that Bishop Wilton was so rude to Cardinal George astounded me and proved what I had accepted earlier, that the bishops in America were not willing to discuss homosexuality among the clergy. This is still a problem and not only in America. Some shield their priests. Some, most likely, are gay.
Cardinal George and Bishop Brusketwiz's courage in standing up against the majority feeling at the USCCB meeting gives authority to his famous saying above. He had already experienced persecution and rejection among his own brother-bishops.
His famous quotation comes out of his own striving for truth and from his own suffering. Sadly, he inherited a huge problem from his predecessor, Cardinal Bernadine, and is quoted as saying that if he came down hard on gay priests in the Archdiocese of Chicago, he would lose one-third of his priests.
Pray for Cardinal George.
I have the Glories of Mary.
Would like these below:
Preparation for Death
Uniformity with God's Will also called Conformity with the Will of God
The True Spouse of Jesus
The Way of Salvation and Perfection
Dignity and Duties of The Priest (for STS)
Victories of the Martyrs
Thanks for considering getting these for me, Readers....
May I add, Introduction to the Devout Life by St. Francis de Sales
And, his Treatise on the Love of God...
Ta muchly for considering...
One more quotation:
"To attain union with God, adversities are indispensable; because by them God aims at destroying all our corrupt propensities within and without. And hence all injuries, contempts, infirmities, abandonment of relatives and friends, confusions, temptations, and other mortifications, all are in the highest degree necessary for us, in order that we may carry on the fight, until by repeated victories we come to extinguish within us all vicious movements, so that they are no longer felt; and we shall never arrive at Divine union until adversities, instead of seeming bitter to us, become all sweet for God's sake." It follows, then, that a soul that sincerely desires to belong to God must be resolved as St. John of the Cross 26 writes, not to seek enjoyments in this life, but to suffer in all things; she must embrace with eagerness all voluntary mortifications, and with still greater eagerness those which are involuntary, since they are the more welcome to Almighty God."
Prayer from St. Alphonsus for this intention:
My dear and beloved Jesus, my treasure, I have deserved by my offenses never more to be allowed to love Thee; but by Thy merits, I entreat Thee, make me worthy of Thy pure love. I love Thee above all things; and I repent with my whole heart of having ever despised Thee, and driven Thee from my soul; but now I love Thee more than myself; I love Thee with all my heart, O infinite good! I love Thee, I love Thee, I love Thee, and I have not a wish besides that of loving Thee perfectly; nor have I a fear besides that of ever seeing myself deprived of Thy love. O my most loving Redeemer, enable me to know how great a good Thou art, and how great is the love Thou hast borne me in order to oblige me to love Thee! Ah, my God, suffer me not to live any longer unmindful of so much goodness! Enough have I offended Thee. I will never leave Thee again; I wish to employ all the remainder of my days in loving Thee, and in pleasing Thee. My Jesus, my Love, lend me Thine aid; help a sinner who wishes to love Thee and to be wholly Thine own. O Mary my hope, thy Son hears thee; pray to Him in my behalf, and obtain for me the grace of loving Him perfectly!
|One of the spiritual works of mercy|
Friday, 17 April 2015
- Theodore Shoebat reported on his website that the hacking was done as an act of revenge against Pope Francis for his exposing of the Armenian Genocide.
- The Stack repeats the story, adding the name of the hacker group: @THTHerakles. Reportedly, the London-based hackers will continue to target the website until an apology is issued by Vatican City.
- And Breitbart reports that the Vatican website was actually hit twice in the span of 24 hours, following Pope Francis’ comments on Sunday describing the killings by soldiers of the Ottoman Empire as “the first genocide of the twentieth century.”
It is interesting that St. Padre Pio reminds us that agitation comes from satan, not God and is a sign that one is giving into temptation. Garrigou-Lagrange understands the same truth.
With the stress of our daily lives, it seems impossible to not fall into agitation (getting upset at the speed of the Net-a first world problem, for example).
Yes, one desires to live in the Will of God. Desire and pray for this daily, and God will guide you.
"Life is a struggle, which we cannot avoid. We must triumph ."
"Keep going forward. If you stop, the wind will blow you back."
"It is necessary to be strong, in order to become great: that is our duty."
St. Padre Pio
St. Padre Pio
There is no "down time" in spiritual warfare, either within us or without.
There is no "down time" in spiritual warfare, either within us or without.
Why would anyone choose to live in the same house or apartment with people or a person in mortal sin, or marry someone in mortal or Original Sin?
Joining one's body and soul in marriage makes a spiritual as well as a physical union. Living in the same house with someone in mortal sin, on purpose choosing to do this, (instead of realizing that people sin and need to go to confession), places oneself in spiritual warfare daily. These thoughts prompted me to realize that most Catholics may not understand the seriousness of spiritual warfare regarding those outside of sanctifying grace.
A parent who is paying for an adult child to be at home can and should insist that while that child is dependent, he or she must abide by religious rules in the house, such as going to confession, Mass, and Holy Communion. One cannot tolerate serious sin daily. When I lived in a lay community, all the people were in sanctifying grace, as these people had to turn away from sin before entering, something which occurred naturally. No one in sin would want to live the rigorous communal life we did.
To pretend there is no a difference in a house where people are practicing Catholics, praying and in sanctifying grace, and a house where this is not the case, simply defies reason. A priest cannot cleanse a house of an infestation as long as the people living there engage in a lifestyle of sin. He can do it once, but the demons will return, worse than before, as the people are living in sin.
Living in mortal sin, obviously, cannot be judged as the same as falling into mortal sin. Living in mortal sin, such as in an irregular marriage, or actively homosexual relationship, or involved in embezzlement or graft or practicing contraception or living in lies and manipulations which are abusive on a regular basis, opens the door for demonic influences beyond one's imagination.
I can walk into a house, as God a long time ago gave me discernment, as He does to all Catholics as part of the gift of knowledge in Confirmation, and tell whether someone is into witchcraft, illicit sex, or whether someone who has lived in a place has been a Mason or whatever. Infestations of demons have become more and more common in houses where mortal sin and even sins which are intrinsic evils have become more common. If an abortion has been done in a house, I can tell. Why would someone want to live in a place full of demons of abortion, murder, illicit sex and so on?
Why would people choose to live with a person or persons who are subjecting one to spiritual oppressions? Why would anyone not choose to live in a house of peace and grace? Why would someone choose companions whom one cannot trust as they have left the road of wisdom and grace?
Many saints write of the necessity for good, holy companions. In Preparation for Death, St. Alphonsus writes in chapters two and four on the evil of bad companions and the blessing of good ones. One must choose close friends who are holy, or at least, in sanctifying grace and working on holiness.
When I was in graduate school at Notre Dame in the early '80s, a friend of mine and I were discussing the really serious problems of one of her roommates who was promiscuous. Finally, as other young women did not want to put up with this, and spoke with her about the line of men she had invited in, the girl moved out. The house became peaceful and a place for study, whereas before there existed chaos, depression, and anxiety. The poor young woman had been encouraged to have sex with men by her own parents as a teen, and could not break the habit. As a non-practicing Catholic, she was not turning to grace for the help needed to break away from sin. She would not listen to those of us who tried to help her out of her desperate lifestyle. But, one cannot allow such lifestyles to take over a Catholic environment of prayer and peace, if someone is not willing to change. The other women had determined the household rules and she would not abide by these.
I myself asked the sister in charge of the women's dorms and townhouses to live with nuns while I was a grad student at ND, as I got tired of fornication and the resulting spiritual warfare. Thankfully, my request was granted.
There are, of course, other serious sins, such as maliciousness, which can infect a house. A woman I know had to divorce her husband many, many years ago as he insisted on dubious and criminal business deals. He was soaked in avarice, and left the Church. He refused to repent and the chaos in the house affected the children. She was fortunate to be able to move away with the children safely. However, the children were affected and several have fallen away. Such are the sins on the consciences of parents.
I think of St. Padre Pio refusing to hear the confession of one woman who walked into a room where there were many people waiting to go to him for the sacrament. As the woman, dressed very well, rather middle class, came in, the saint rushed in and said, and I paraphrase, "I shall not hear your confession until you really repent. Your son is in hell because of you."
As a parent, I remember these words. I do not want to be held accountable for any reason for the sins of my son. But, many parents will be held accountable, for laxity, or obvious sin, or sins against the children, such as incest which can lead a person to be an abuser themselves, (although, no one is doomed to sin, of course), and so on.
Living in sin creates a place for demons to reside, and demons like to attach themselves to places, as well as to people.
To pretend mortal sin does not open one up to more evil is to ignore Church teaching and common sense.
Perhaps a review of mortal sin is needed here. From the CCC:
1855 Mortal sin destroys charity in the heart of man by a grave violation of God's law; it turns man away from God, who is his ultimate end and his beatitude, by preferring an inferior good to him.
Read this please...most important post of the day!
Therefore a person who is divorced and “remarried” is not able to receive the sacrament of Holy Communion, or able to make a spiritual communion, until they repent of their sin.
For those who are in sanctifying grace, here is the prayer...
I believe that You
are present in the Most Holy Sacrament.
I love You above all things,
and I desire to receive You into my soul.
Since I cannot at this moment
receive You sacramentally,
come at least spiritually into my heart. I embrace You as if You were already there and unite myself wholly to You. Never permit me to be separated from You.
Other commentators have been speaking about this in the past month.
I would rather be in Rome, however, God places us where He wants us to be.
I identify with this man who could not make the physical grade to be a monk. I wish I could visit all the wonderful pilgrimage places he did in his very short life.
As the patron of the homeless, St. Benedict Labre, like other fools for Christ, wandered through Europe praying and helping others. Sadly, today, God's fools are not admire anymore and even, in some states here, made into criminals.
St. Benedict Labre may be seen as a "man of Providence".
As we head into chaos and persecution in the Church, it behooves us to recall the definitions of Providence. Garrigou-Lagrange in his book by this name, already reviewed on this blog quite a while ago, reminds us of three points regarding Providence.
My comments in blue...
Why we should abandon ourselves to divine providence
The graces given to us at baptism give Catholics tremendous power to deal with spiritual problems.
As the CCC notes, baptism is the gateway to the other sacraments and gives enlightenment to the soul, as well as freeing the soul from Original Sin.
That first grace, of the forgiveness of all sins and Original Sin, opens the soul to receive the theological virtues of faith, hope, and charity which are "infused in the soul", sanctifying grace and the moral virtues, which develop with grace, practice and education.
Baptism informs all these virtues because the person is renewed in sanctifying grace. Grace purifies the natural virtues. Without grace, these virtues either remain stilted or disappear because of the practice of habitual vice. Sin blocks virtue. Sin is an abuse of free will.
Without baptism, the natural virtues, or the cardinal virtues, cannot be "supernatualized".
Confirmation literally "confirms" the graces of baptism. We get an indelible mark in baptism, and, as noted in the Council of Trent an indelible mark, which enables the person to publicly live his faith.
The other graces we receive in baptism, confirmed in confirmation, involve a power over the spirits of darkness. Those who are in sanctifying grace have the ability to free themselves from most obsessions and oppressions. Even family vices can be dealt with by the person who is living out his baptismal graces.
Humility, or docility to God's Will allows a person to grow quickly in the graces of baptism. But, as the Church is not a democracy and God gives graces according to His Divine Providence, there is a difference in the accidental graces of baptism.
Here is Thomas Aquinas on the subject:
The effect of Baptism is twofold, the essential effect, and the accidental. The essential effect of Baptism is that for which Baptism was instituted, namely, the begetting of men unto spiritual life. Therefore, since all children are equally disposed to Baptism, because they are baptized not in their own faith, but in that of the Church, they all receive an equal effect in Baptism. Whereas adults, who approach Baptism in their own faith, are not equally disposed to Baptism; for some approach thereto with greater, some with less, devotion. And therefore some receive a greater, some a smaller share of the grace of newness; just as from the same fire, he receives more heat who approaches nearest to it, although the fire, as far as it is concerned, sends forth its heat equally to all.
But the accidental effect of Baptism, is that to which Baptism is not ordained, but which the Divine power produces miraculously in Baptism: thus on Romans 6:6, "that we may serve sin no longer," a gloss says: "this is not bestowed in Baptism, save by an ineffable miracle of the Creator, so that the law of sin, which is in our members, be absolutely destroyed." And such like effects are not equally received by all the baptized, even if they approach with equal devotion: but they are bestowed according to the ordering of Divine providence. (I left the links on).
Therefore, saints are not "equal". Each person is called to holiness according to God's Plan.
St. Catherine of Siena is not the same type of saint as St. Faustina. St. Bernard of Clairvaux cannot be compared to St. Benedict Labre, whose feast day is today, and so on.
The grace of martyrdom is different than the grace of being an abbot, or bishop, or pope. These are not merely "jobs" but vocations accompanied by certain graces.
Those who are not baptized do not have these many graces. Of course, God can give His graces to whom He desires, but baptism is the normal way for a person to be saved and given the means of salvation.
Trent clarifies the role of the sacraments. A few statements...
CANON IV.-If any one saith, that the sacraments of the New Law are not necessary unto salvation, but superfluous; and that, without them, or without the desire thereof, men obtain of God, through faith alone, the grace of justification;-though all (the sacraments) are not indeed necessary for every individual; let him be anathema.
CANON VI.-If any one saith, that the sacraments of the New Law do not contain the grace which they signify; or, that they do not confer that grace on those who do not place an obstacle thereunto; as though they were merely outward signs of grace or justice received through faith, and certain marks of the Christian profession, whereby believers are distinguished amongst men from unbelievers; let him be anathema.
CANON IX.-If any one saith, that, in the three sacraments, Baptism, to wit, Confirmation, and Order, there is not imprinted in the soul a character, that is, a certain spiritual and indelible Sign, on account of which they cannot be repeated; let him be anathema.