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DOUBLE DAY ARTICLE : Wednesday October 30th & Thursday October 31st
Article 14
Is Halloween Really Hell-O-Ween Hiding Behind a Mask?
This article is still being written. Sections will be posted as they are completed. Please check back later.
Article 14
Is Halloween Really Hell-O-Ween Hiding Behind a Mask?
This article is still being written. Sections will be posted as they are completed. Please check back later.
Three Days of Hell, Heaven and Purgatory
We have entered a period of time which, under the surface, could be said to be a battle between Heaven and Hell. October 31st―the eve of All Saints Day, which traditionally begins with the liturgy of First Vespers on (October 31st) the evening before All Saints Day (November 1st)―has been turned into a glorification of pagan and diabolical customs. We will therefore, over the course of three days, a triduum of sorts, look at Hell (Halloween), Heaven (All Saints Day) and Purgatory (All Souls Day).
Halloween or Hell-O-Ween?
Few people know the history behind Halloween—they prefer to stop at the sweet superficial aspect of it, and have little or no clue about its origins. They are happy to pass over it with “two-bit” phrases or vague platitudes while smiling at the quaintness of much of the customs.
In a nutshell, Halloween has pagan origins, which the Church tried to replace with a Christian overtone, and which now has reverted back to pagan overtones. One could almost say it parallels the fate of the Church—which was born in a time of pagan darkness, Christianized much of that darkness, and is not falling back into an increasingly pagan atmosphere.
The Gods of Gentiles and Pagans Are Devils
Holy Scripture clearly tells us that: “For all the gods of the Gentiles are devils” (Psalm 95:5). “They sacrificed to devils and not to God: to gods whom they knew not” (Deuteronomy 32:17). “For you have provoked Him who made you, the eternal God, offering sacrifice to devils, and not to God” (Baruch 4:7). God tells them to stop this devilish and hellish practice: “And they shall no more sacrifice their victims to devils, with whom they have committed fornication. It shall be an ordinance for ever to them and to their posterity” (Leviticus 17:7). Which leads St. Paul to warn us: “And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever?” (2 Corinthians 6:15).
Pagan Celtic and Druid New Year
Halloween’s origins date back to the ancient pagan Druid and Celtic festival of Samhain―variously pronounced as “sow-in”, “sah-win”, “sam-hayne” plus more. A Druid was a member of the educated, professional class among the Celtic peoples. The pagan Celts―who lived over 2,000 years ago in the area that is now Ireland, the United Kingdom and northern France― It was the beginning of their new year and was generally celebrated on October 31st, but some preferred November 1st. This day marked the end of summer and the harvest and the beginning of the dark, cold winter, a time of year that was often associated with human death. Celts believed that on the night before the new year, the boundary between the worlds of the living and the dead became blurred.
Communication With The Dead
On the night of October 31st they celebrated Samhain, when it was believed that the ghosts of the dead returned to earth. In addition to causing trouble and damaging crops, Celts thought that the presence of the otherworldly spirits made it easier for the Druids, or Celtic priests, to make predictions about the future. For a people entirely dependent on the volatile natural world, these prophecies were an important source of comfort and direction during the long, dark winter.
It is one of the two “spirit-nights” each year, the other being Beltane. It is a ‘magical’ interval when the mundane laws of time and space are thought to be temporarily suspended, and the “Thin Veil” between the worlds is lifted. Communicating with ancestors and departed loved ones is thought to be easy at this time, for they journey through this world on their way to the “Summerlands”. It is a time to study the “Dark Mysteries” and honor the “Dark Mother” and the “Dark Father”, symbolized by the “Crone” and her aged “Consort”.
To commemorate the event, Druids (the Celtic ‘priests’) built huge sacred bonfires, where the people gathered to burn crops and animals as sacrifices to the pagan Celtic deities. Originally the “Feast of the Dead” was celebrated in Celtic countries by leaving food offerings on altars and doorsteps for the “wandering dead”. Today a lot of practitioners still carry out that tradition. Single candles were lit and left in a window to help guide the spirits of ancestors and loved ones home. Extra chairs were set to the table and around the hearth for the unseen guest. Apples were buried along roadsides and paths for spirits who were lost or had no descendants to provide for them. Turnips were hollowed out and carved to look like protective spirits, for this was a night of magic and chaos.
The “Wee Folke” became very active, pulling pranks on unsuspecting humans. During the celebration, the Celts wore costumes, typically consisting of animal heads and skins, and attempted to tell each other’s fortunes. Traveling after dark was not advised. People dressed in white (like ghosts), wore disguises made of straw, or dressed as the opposite gender in order to fool the Nature spirits. When the celebration was over, they re-lit their hearth fires, which they had extinguished earlier that evening, from the sacred bonfire to help protect them during the coming winter.
Human Sacrifice
“He that shall find me, shall find life, and shall have salvation from the Lord: but he that shall sin against Me, shall hurt his own soul. All that hate Me love death” (Proverbs 8:35-36).
There is a debate among scholars as to whether human sacrifices were performed during Druid/Celtic celebrations of Halloween. Of course modern druids will say that they were not. They say that the only evidence that this custom was practiced is a reference in an ancient Roman document by Julius Caesar (see below). We do know that human sacrifice was practiced among the Celts in ancient times because of several “bog men”, or mummies preserved in the peat bogs that show signs of ritual killing. Of course, there would be no remains of any humans that were sacrificed in the fire. At any rate, the word “bonfire” comes from a compound of the Middle English words bon (bone) and fir (fire) ... meaning a fire kindled upon bones.
The author Merle Severy, in his book The Celts (National Geographic, May 1977, pages 625-626), describes "the eve of Samhain... the start of the Celtic new year: “According to the Dinshenchas―a medieval collection of the lore of prominent places―firstborn children were sacrificed before a great idol to ensure fertility of cattle and crops. Samhain eve was a night of dread and danger. At this juncture of the old year and the new, our world and the otherworld opened up to each other. The dead returned, ghosts and demons were abroad, and the future could be seen.. . . Behind such Halloween games as bobbing for apples lie Celtic divination arts to discern who would marry, thrive, or die in the coming year. Behind the masks and mischief, the jack-o-lanterns and food offerings, lurk the fear of malevolent spirits and the rites to propitiate them.” Page 601 gives additional insight: “Tacitus tells us of the bloodstained Druid altars of Anglesey in Wales.”
Julius Caesar, speaking on Celtic sacrifices said: “The whole nation of the Gauls is greatly devoted to ritual observances, and for that reason those who are smitten with the more grievous maladies and who are engaged in the perils of battle either sacrifice human victims or vow so to do, employing the druids as ministers for such sacrifices. They believe, in effect, that, unless for a man's life a man's life be paid, the majesty of the immortal gods may not be appeased; and in public, as in private life they observe an ordinance of sacrifices of the same kind. Others use figures of immense size whose limbs, woven out of twigs, they fill with living men and set on fire, and the men perish in a sheet of flame. They believe that the execution of those who have been caught in the act of theft or robbery or some crime is more pleasing to the immortal gods; but when the supply of such fails they resort to the execution even of the innocent.”
The classical author, Diodorus Siculus, also reported scenes of human sacrifice by the Druids: “When they attempt divination upon important matters they practice a strange and incredible custom, for they kill a man by a knife-stab in the region above his midriff.” After the sacrificial victim fell dead ... “they foretell the future by the convulsions of his limbs and the pouring of his blood.”
The 1984 discovery of a sacrificial victim in Cheshire, England, helps validate the reality of ritualistic human sacrifice. The well-preserved young man had apparently belonged to an elite social class in the second century BC. After two sharp blows to the head, he had been strangled. Then, like the countless sacrifices to Aztec and Mayan gods, his body had been drained of the human blood needed to please and appease their gods
Here Come the Pagan Romans!
By 43 A.D., the pagan Roman Empire had conquered the majority of Celtic territory. In the course of the four hundred years that they ruled the Celtic lands, two festivals of pagan Roman origin were combined with the traditional pagan Celtic celebration of Samhain. Pagan + Pagan = More Pagan.
The first pagan Roman celebration was Feralia, a day in late October, when the pagan Romans traditionally commemorated the passing of the dead. The second was a day to honor Pomona, the pagan Roman goddess of fruit and trees. The symbol of Pomona is the apple and the incorporation of this celebration into Samhain probably explains the tradition of “bobbing” for apples that is practiced today on Halloween.
Throw-Out Devil & Put In Christ!
Early Christianity developed in an era of the Roman Empire during which many religions were practiced, that are, due to the lack of a better term, labeled paganism. Paganism is commonly used to refer to various, largely unconnected religions from the time period before and after the birth of Christ. The Church found itself in direct conflict with centuries of pagan—and sometimes barbarically evil—customs. Many of these pagan and evil customs the Church sought to Christianize—this was often done by keeping the timetable or schedule but replacing the pagan with the Christian, the evil replaced by good.
For the first 300 years or so, Christianity was on the defensive and largely kept a low profile due to persecution. After the time of the Emperor Constantine, more freedom was obtained—though freedom and persecution alternated, ebbed and flowed. The persecutions produced so many martyrs, that there were not enough days in the year to give each martyr his feast day. Frequently groups of martyrs suffered on the same day, which naturally led to a joint commemoration. In the persecution of Diocletian the number of martyrs became so great that a separate day could not be assigned to each. But the Church, feeling that every martyr should be venerated, appointed a common day for all.
On May 13th, 609 A.D., Pope Boniface IV dedicated the Pantheon in Rome in honor of all Christian martyrs, and the Catholic feast of All Martyrs Day was established in the Western church. Pope Gregory III (731–741) later expanded the festival to include all saints as well as all martyrs, and moved the observance from May 13th to November 1st. By the 9th century the influence of Christianity had spread into Celtic lands, where it gradually blended with and supplanted the older Celtic rites. In 1000 A.D., the Church would make November 2nd to be “All Souls’ Day”, a day to honor the dead. It is widely believed today that the church was attempting to replace the Celtic festival of the dead with a related, but church-sanctioned holy day (holiday).
All Souls Day was celebrated similarly to Samhain, with big bonfires, parades, and dressing up in costumes as saints, angels and devils. The All Saints Day celebration was also called All-hallows or All-hallowmas (from Middle English Alholowmesse meaning All Saints’ Mass (“hallow” means “holy” as in “hallowed by Thy Name”), much like “Candlemas” on February 2nd, means “The Mass of Candles”) and the night before it was celebrated with the singing of First Vespers (which always starts the celebration of great feasts on the evening prior to the feast), and thus began to be called All-hallows Eve and Hallow-even’ [ing], eventually becoming Halloween. The word ‘'Halloween'’, therefore, is a contracted form of ''Holy Evening'' and refers to the evening of All Saints Day (November 1st), when the Church traditionally remember the saints of bygone days; many of whom were persecuted, tortured, and/or died rather than renounce Christ.
Christianizing the Pagan Samhain
As northern Europe and the British Isles became Christianized, the Church saw that the pagan festivals still lured Christians to compromise their faith. Consequently, the Church in those areas designated October 31st and November 1st as the "Holy Evening" and Holy Day of All Saints Day. The Church not only sought to give Christians an alternative, spiritually edifying holiday; but also to proclaim the supremacy of the Gospel over pagan superstition.
There was no need to ''placate'' the spirits, or buy their way into the afterlife — eternal life is offered to all who believe in the atonement of Jesus Christ, Who shed His blood to reconcile us to God and bring us eternal life. Rather than fearing the ''tricks'' of those who have died, Christians reflected on the lives and deaths of those who were faithful and used them as role models for their own journey to the true after life and Heaven; and thanked God for preserving the saints in the midst of suffering and persecution.
As northern Europe and the British Isles became Christianized, the Church saw that the pagan festivals still lured Christians to compromise their faith. Consequently, the Church in those areas designated October 31st and November 1st as the "Holy Evening" and Holy Day of All Saints Day. The Church not only sought to give Christians an alternative, spiritually edifying holiday; but also to proclaim the supremacy of the Gospel over pagan superstition. There was no need to ''placate'' the spirits, or buy their way into the afterlife — eternal life is offered to all who believe in the atonement of Jesus Christ, Who shed His blood to reconcile us to God and bring us eternal life. Rather than fearing the ''tricks'' of those who have died, Christians reflected on the lives and deaths of those who were faithful and used them as role models for their own journey to the true after life and Heaven; and thanked God for preserving the saints in the midst of suffering and persecution.
The Evolution of Halloween
"Trick-or-treating" is a modern tradition that probably finds it's roots in the early All Souls' Day parades in England. During the festivities, poor citizens would beg for food and families would give them pastries called "soul cakes" in return for their promise to pray for the family's dead relatives. The distribution of “soul cakes” was encouraged by the Church as a way to replace the ancient pagan practice of leaving food and wine for roaming spirits. The practice, which was referred to as "going a-souling" was eventually taken up by children who would visit the houses in their neighborhood and be given drinks, food and money—but the praying for souls gradually fell away into neglect. So it was a case of all pay, but no pray!
Dressing Up
"Dressing up" for Halloween gets it roots from the pagan custom of dressing up around the ‘sacred’(?) bonfire during the original Celtic festival. Some suggest, this practice originates from England, when it was believed that ghosts came back to the earthly world on Halloween. People thought that they would encounter ghosts if they left their homes, so to avoid being recognized people would wear masks after dark so that the ghosts would mistake them for fellow spirits. In addition, these early English people, would place bowls of food outside their homes to appease the ghosts and prevent them from attempting to enter or cause harm to their homes. A tradition obviously taken from the ancient Celtic pagans.
The Church would try to Christianize this “dressing up” and have folk dress up as saints. They would then organize a parade of saints on All Saints day.
Reaction and Action
Because of its Occult history and symbolism, many informed Christians avoid any activity that would appear to support, promote, or celebrate Halloween. Other Liberal Christians attempt to minimize the glorification of Halloween's Occult roots, by refusing to directly participate in costuming or activities where witchcraft, Satan, or demonic themes are prevalent. They feel that participation in Halloween and even trick-or-treating is acceptable if alternative costumes and themes are substituted. There is not total agreement among Christians concerning appropriate Christian responses to this pagan holiday.
Biblical Blast
The Bible has many warnings and examples of involvement with the Occult. Occult practices are an abomination to the Lord: “Neither let there be found among you any one that consulteth soothsayers, or observeth dreams and omens, neither let there be any wizard, nor charmer, nor any one that consulteth pythonic spirits, or fortune tellers, or that seeketh the truth from the dead. For the Lord abhorreth all these things, and for these abominations he will destroy them” (Deuteronomy 18:10-12) and Witchcraft was a crime punishable by death in the Old Testament: “Wizards thou shalt not suffer to live” (Exodus 22:18). The New Testament gives several examples of proper Christian response to the Occult: “And many of them who had followed curious [magical] arts, brought together their books, and burnt them before all” (Acts 19:19); “What fellowship hath light with darkness? And what concord hath Christ with Belial?” (2 Corinthians 6:14-15). “For all the gods of the Gentiles are devils” (Psalm 95:5) … “They sacrificed to devils and not to God: to gods whom they knew not” (Deuteronomy 32:17). “And they were mingled among the heathens, and learned their works and served their idols, and it became a stumbling-block to them. And they sacrificed their sons, and their daughters to devils” (Psalm 105:35-37).
Wicca and Halloween
Just before reaching a conclusion on the subject, let us find out what Wicca, the official religion of witchcraft, has to say about Halloween. Perhaps they view the day as simple fun and innocent neighborhood activity? “Shock” should be the only word to describe what the truth actually is on the matter. Halloween is a real, sacred day for those who follow Wicca. In fact, it is one of two high and holy days for them. The Celtic belief of spirits being released is current, along with the worship of Samhain (the lord of death) – both are promoted as something to embrace on that day. There is no question that to those who believe and follow the practices of witchcraft, Halloween represents an opportunity to embrace the evil, devilish, dark side of the spiritual world.
Witch Way to Go
Here are some excerpts from a news report from ABC news (2009) on a typical witch!
“Patti Wigington is a soccer mom. She is the vice president of her local PTA. And she's a witch. This Saturday while her neighborhood outside Columbus, Ohio, is crawling with costumed witches in search of candy, Wigington and a group of other local witches will not be celebrating Halloween, but the new year festival Samhain, which also occurs October 31st. In her backyard, Wigington and six other local women, who make up her coven of witches, will stand in a circle, each holding a lit candle dedicated to a dead ancestor. They will offer an invocation in each direction of the four winds. They will build an altar upon which they will offer their deceased ancestors gifts of food and wine and "celebrate the coming of the dark half of the year… and do a ritual that honors death."
"Look," she says, “We welcome and celebrate the coming of the dark half of the year. It's at this time of year we communicate with the spirit world and we honor the spirit world," said Wigington, who writes extensively about her faith and hosts the page on paganism and Wicca at about.com. Wicca is a relatively new religion, which its practitioners say is based on ancient precepts. A hodgepodge of ancient European pagan practices and new age spirituality, Wicca is practiced by a small but growing number of Americans. In 2008, some 342,000 people identified themselves as Wiccans, up from 134,000 in 2001 and up significantly from 8,000 in 1990. Modern Wicca, which draws its practices mainly from pre-Christian Europe, was established in the U.K. in the 1950s. Its popularity coincided with an in interest in other ancient religions that emphasize beliefs in magic and nature.
“Magical religions ― paganism, Wicca, the earth-based religions – have really gone mainstream," said Wigington. "The witches in Harry Potter are not wiccans, but it gets interested in wondering if magic could be real. The best thing that ever happened to Wicca is that it went mainstream, and the worst that happened is that it went mainstream." The Rev. Don Lewis established the Witch School to train the next generation of practitioners of Wicca and other so-called natural religions. With some 250,000 students enrolled in online classes, the school recently moved its physical location from Illinois, to the a far more likely setting – Salem, Mass., home of the famous 1692 witch hunt. "Interest in Wicca has been building for years, but every year there is a spike in interest around Halloween. It's a huge advertising campaign the world runs for us," he said. The practitioners all stressed that Wicca is in no way associated with Satanism or devil worship. "Satan is a Christian concept," explained Fox. "We don't believe in him at all."
The Occult and Halloween
While Halloween masquerades as childish fun and frolic, it’s serious business in the occult world. Witchcraft, Wicca, Satanism and paganism believe, that on the night of Halloween, devils and spirits are unleashed. They perform their most hideous and potent rituals on the night of Halloween. Here are some testimonies from Satanists and writers on Satanism:
“Samhain: This is the Witch’s New Year and the primary Sabbat from which all others flow” (Silver RavenWolf, Teen Witch, p. 42). “Halloween is one of the four major Sabbats celebrated by the modern Witch, and it is by far the most popular and important of the eight that are observed. . . Witches regard Halloween as their New Year’s Eve, celebrating it with sacred rituals” (Gerina Dunwich, The Pagan Book of Halloween, p. 120).
Halloween is also among Satanism’s most cherished days. Anton LaVey, founder of The Church of Satan and author of The Satanic Bible writes: “After one's own birthday, the two major Satanic holidays are Walpurgisnacht (Witches Night, May 1st) and Halloween” (Anton LaVey, The Satanic Bible, p. 96).
The Satanic High Priestess, Blanche Barton, on The Church of Satan web site, praises Halloween: “It [Halloween] gives even the most mundane people the opportunity to taste wickedness for one night. They have a chance to dance with the Devil ... I see Satanists all over the world meeting in small groups this night and Halloweens 500 years hence, to raise a glass to the Infernal Hosts.”
The Satanic Calendar decrees for Halloween: “One of the two most important nights of the year. . . Blood and sexual rituals. Sexual association with demons. Animal and human sacrifice—male or female.”
Former occultist Johanna Michaelsen reveals, “Halloween is also a prime recruiting season for Satanists.” (Johanna Michaelsen, Like Lambs to the Slaughter, p. 192).
Precautions and Praycautions
The first thing is to be convinced that your enemy exists. The devil exists and we do not talk to the devil, we do not play with the devil. Some dangerous things to avoid include spells, charms, curses, witchcraft, ouija boards, seances and anything having to do with the occult. These kinds of things, some of them innocently done at children’s parties, are not only strictly forbidden by the Catholic faith, but dangerous, in that they open us up to evil spirits, which are real and not just imaginary. Please don’t ever let your children/teens attend parties (especially popular at slumber parties) where there are seances and ouija boards and/or playing with spells and witchcraft. Ask beforehand what will be done at before allowing your children to attend parties. Witchcraft and spells are becoming more popular due to books and movies and somehow we need protect our children from these dangers of without getting them fascinated with them or making them seem interesting to them.
The chief spiritual weapons we have are, first of all, a state of grace—mortal sin puts us under the devil’s influence. Therefore frequent Confession and Holy Communion (in a state of grace) are the chief guardians of the state of grace. Much—once again, much prayer is another barrier—especially the prayer of the Holy Rosary—but well prayed, not just mechanically, routinely, hurriedly, distractedly said.
Remember the words of St. Louis de Montfort: “If you say the Rosary faithfully until death, I do assure you that, in spite of the gravity of your sins ‘you shall receive a never fading crown of glory’ (1 Peter 5:4). Even if you are on the brink of damnation, even if you have one foot in Hell, even if you have sold your soul to the devil as sorcerers do who practice black magic, and even if you are a heretic as obstinate as a devil, sooner or later you will be converted and will amend your life and save your soul, if — and mark well what I say — if you say the Rosary devoutly every day until death for the purpose of knowing the truth and obtaining contrition and pardon for your sins” (The Secret of the Rosary, “A Red Rose”).
Add to this the use and wearing of blessed sacramentals—especially the Brown Scapular, the Miraculous Medal, the St. Benedict Medal—these are big guns among the sacramentals. You can also wear a blessed Rosary too! Holy Water is another powerful weapon, as is a blessed crucifix (both are used in exorcisms).
What Does Vatican’s Chief Exorcist Think?
Fr. Gabriele Amorth (born 1925, ordained a priest in 1954, became an exorcist in 1986, retired in 2000 as chief exorcist in 2000, died in 2016) was an Italian Roman Catholic priest and former chief exorcist of the Diocese of Rome, who performed thousands of exorcisms. Fr. Amorth said: “Halloween is a trick of the devil. It is pagan, anti-Christian and anti-Catholic. It the creation of a devil and an obstacle to holiness and disrupts the plans of God. The young people follow fads and the devil knows how to use them. To celebrate Halloween is to give the devil a ‘Hosanna’! Which, if loved, even if it’s only for one night, gives the devil a claim or rights over that person … I’m very sad to see that Italy, like the rest of Europe, is moving away from the Lord Jesus, and is even paying homage to Satan … Halloween is a kind of a séance, which is presented in the form of game. The cunning of the devil is here! If you notice everything is presented in a playful, innocent manner. Sin is no longer a sin in today’s world. But everything comes disguised in the form of a need, a freedom, or a personal pleasure. I think that society is losing its mind, losing the sense of the meaning of life, losing the use of reason, and is becoming increasingly sick. People have lost the Faith, and superstition, magic, Satanism, or ouija boards have taken its place, which then open all the doors to the presence of demons.” (Fr. Gabriele Amorth, former Vatican Chief Exorcist).
We have entered a period of time which, under the surface, could be said to be a battle between Heaven and Hell. October 31st―the eve of All Saints Day, which traditionally begins with the liturgy of First Vespers on (October 31st) the evening before All Saints Day (November 1st)―has been turned into a glorification of pagan and diabolical customs. We will therefore, over the course of three days, a triduum of sorts, look at Hell (Halloween), Heaven (All Saints Day) and Purgatory (All Souls Day).
Halloween or Hell-O-Ween?
Few people know the history behind Halloween—they prefer to stop at the sweet superficial aspect of it, and have little or no clue about its origins. They are happy to pass over it with “two-bit” phrases or vague platitudes while smiling at the quaintness of much of the customs.
In a nutshell, Halloween has pagan origins, which the Church tried to replace with a Christian overtone, and which now has reverted back to pagan overtones. One could almost say it parallels the fate of the Church—which was born in a time of pagan darkness, Christianized much of that darkness, and is not falling back into an increasingly pagan atmosphere.
The Gods of Gentiles and Pagans Are Devils
Holy Scripture clearly tells us that: “For all the gods of the Gentiles are devils” (Psalm 95:5). “They sacrificed to devils and not to God: to gods whom they knew not” (Deuteronomy 32:17). “For you have provoked Him who made you, the eternal God, offering sacrifice to devils, and not to God” (Baruch 4:7). God tells them to stop this devilish and hellish practice: “And they shall no more sacrifice their victims to devils, with whom they have committed fornication. It shall be an ordinance for ever to them and to their posterity” (Leviticus 17:7). Which leads St. Paul to warn us: “And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever?” (2 Corinthians 6:15).
Pagan Celtic and Druid New Year
Halloween’s origins date back to the ancient pagan Druid and Celtic festival of Samhain―variously pronounced as “sow-in”, “sah-win”, “sam-hayne” plus more. A Druid was a member of the educated, professional class among the Celtic peoples. The pagan Celts―who lived over 2,000 years ago in the area that is now Ireland, the United Kingdom and northern France― It was the beginning of their new year and was generally celebrated on October 31st, but some preferred November 1st. This day marked the end of summer and the harvest and the beginning of the dark, cold winter, a time of year that was often associated with human death. Celts believed that on the night before the new year, the boundary between the worlds of the living and the dead became blurred.
Communication With The Dead
On the night of October 31st they celebrated Samhain, when it was believed that the ghosts of the dead returned to earth. In addition to causing trouble and damaging crops, Celts thought that the presence of the otherworldly spirits made it easier for the Druids, or Celtic priests, to make predictions about the future. For a people entirely dependent on the volatile natural world, these prophecies were an important source of comfort and direction during the long, dark winter.
It is one of the two “spirit-nights” each year, the other being Beltane. It is a ‘magical’ interval when the mundane laws of time and space are thought to be temporarily suspended, and the “Thin Veil” between the worlds is lifted. Communicating with ancestors and departed loved ones is thought to be easy at this time, for they journey through this world on their way to the “Summerlands”. It is a time to study the “Dark Mysteries” and honor the “Dark Mother” and the “Dark Father”, symbolized by the “Crone” and her aged “Consort”.
To commemorate the event, Druids (the Celtic ‘priests’) built huge sacred bonfires, where the people gathered to burn crops and animals as sacrifices to the pagan Celtic deities. Originally the “Feast of the Dead” was celebrated in Celtic countries by leaving food offerings on altars and doorsteps for the “wandering dead”. Today a lot of practitioners still carry out that tradition. Single candles were lit and left in a window to help guide the spirits of ancestors and loved ones home. Extra chairs were set to the table and around the hearth for the unseen guest. Apples were buried along roadsides and paths for spirits who were lost or had no descendants to provide for them. Turnips were hollowed out and carved to look like protective spirits, for this was a night of magic and chaos.
The “Wee Folke” became very active, pulling pranks on unsuspecting humans. During the celebration, the Celts wore costumes, typically consisting of animal heads and skins, and attempted to tell each other’s fortunes. Traveling after dark was not advised. People dressed in white (like ghosts), wore disguises made of straw, or dressed as the opposite gender in order to fool the Nature spirits. When the celebration was over, they re-lit their hearth fires, which they had extinguished earlier that evening, from the sacred bonfire to help protect them during the coming winter.
Human Sacrifice
“He that shall find me, shall find life, and shall have salvation from the Lord: but he that shall sin against Me, shall hurt his own soul. All that hate Me love death” (Proverbs 8:35-36).
There is a debate among scholars as to whether human sacrifices were performed during Druid/Celtic celebrations of Halloween. Of course modern druids will say that they were not. They say that the only evidence that this custom was practiced is a reference in an ancient Roman document by Julius Caesar (see below). We do know that human sacrifice was practiced among the Celts in ancient times because of several “bog men”, or mummies preserved in the peat bogs that show signs of ritual killing. Of course, there would be no remains of any humans that were sacrificed in the fire. At any rate, the word “bonfire” comes from a compound of the Middle English words bon (bone) and fir (fire) ... meaning a fire kindled upon bones.
The author Merle Severy, in his book The Celts (National Geographic, May 1977, pages 625-626), describes "the eve of Samhain... the start of the Celtic new year: “According to the Dinshenchas―a medieval collection of the lore of prominent places―firstborn children were sacrificed before a great idol to ensure fertility of cattle and crops. Samhain eve was a night of dread and danger. At this juncture of the old year and the new, our world and the otherworld opened up to each other. The dead returned, ghosts and demons were abroad, and the future could be seen.. . . Behind such Halloween games as bobbing for apples lie Celtic divination arts to discern who would marry, thrive, or die in the coming year. Behind the masks and mischief, the jack-o-lanterns and food offerings, lurk the fear of malevolent spirits and the rites to propitiate them.” Page 601 gives additional insight: “Tacitus tells us of the bloodstained Druid altars of Anglesey in Wales.”
Julius Caesar, speaking on Celtic sacrifices said: “The whole nation of the Gauls is greatly devoted to ritual observances, and for that reason those who are smitten with the more grievous maladies and who are engaged in the perils of battle either sacrifice human victims or vow so to do, employing the druids as ministers for such sacrifices. They believe, in effect, that, unless for a man's life a man's life be paid, the majesty of the immortal gods may not be appeased; and in public, as in private life they observe an ordinance of sacrifices of the same kind. Others use figures of immense size whose limbs, woven out of twigs, they fill with living men and set on fire, and the men perish in a sheet of flame. They believe that the execution of those who have been caught in the act of theft or robbery or some crime is more pleasing to the immortal gods; but when the supply of such fails they resort to the execution even of the innocent.”
The classical author, Diodorus Siculus, also reported scenes of human sacrifice by the Druids: “When they attempt divination upon important matters they practice a strange and incredible custom, for they kill a man by a knife-stab in the region above his midriff.” After the sacrificial victim fell dead ... “they foretell the future by the convulsions of his limbs and the pouring of his blood.”
The 1984 discovery of a sacrificial victim in Cheshire, England, helps validate the reality of ritualistic human sacrifice. The well-preserved young man had apparently belonged to an elite social class in the second century BC. After two sharp blows to the head, he had been strangled. Then, like the countless sacrifices to Aztec and Mayan gods, his body had been drained of the human blood needed to please and appease their gods
Here Come the Pagan Romans!
By 43 A.D., the pagan Roman Empire had conquered the majority of Celtic territory. In the course of the four hundred years that they ruled the Celtic lands, two festivals of pagan Roman origin were combined with the traditional pagan Celtic celebration of Samhain. Pagan + Pagan = More Pagan.
The first pagan Roman celebration was Feralia, a day in late October, when the pagan Romans traditionally commemorated the passing of the dead. The second was a day to honor Pomona, the pagan Roman goddess of fruit and trees. The symbol of Pomona is the apple and the incorporation of this celebration into Samhain probably explains the tradition of “bobbing” for apples that is practiced today on Halloween.
Throw-Out Devil & Put In Christ!
Early Christianity developed in an era of the Roman Empire during which many religions were practiced, that are, due to the lack of a better term, labeled paganism. Paganism is commonly used to refer to various, largely unconnected religions from the time period before and after the birth of Christ. The Church found itself in direct conflict with centuries of pagan—and sometimes barbarically evil—customs. Many of these pagan and evil customs the Church sought to Christianize—this was often done by keeping the timetable or schedule but replacing the pagan with the Christian, the evil replaced by good.
For the first 300 years or so, Christianity was on the defensive and largely kept a low profile due to persecution. After the time of the Emperor Constantine, more freedom was obtained—though freedom and persecution alternated, ebbed and flowed. The persecutions produced so many martyrs, that there were not enough days in the year to give each martyr his feast day. Frequently groups of martyrs suffered on the same day, which naturally led to a joint commemoration. In the persecution of Diocletian the number of martyrs became so great that a separate day could not be assigned to each. But the Church, feeling that every martyr should be venerated, appointed a common day for all.
On May 13th, 609 A.D., Pope Boniface IV dedicated the Pantheon in Rome in honor of all Christian martyrs, and the Catholic feast of All Martyrs Day was established in the Western church. Pope Gregory III (731–741) later expanded the festival to include all saints as well as all martyrs, and moved the observance from May 13th to November 1st. By the 9th century the influence of Christianity had spread into Celtic lands, where it gradually blended with and supplanted the older Celtic rites. In 1000 A.D., the Church would make November 2nd to be “All Souls’ Day”, a day to honor the dead. It is widely believed today that the church was attempting to replace the Celtic festival of the dead with a related, but church-sanctioned holy day (holiday).
All Souls Day was celebrated similarly to Samhain, with big bonfires, parades, and dressing up in costumes as saints, angels and devils. The All Saints Day celebration was also called All-hallows or All-hallowmas (from Middle English Alholowmesse meaning All Saints’ Mass (“hallow” means “holy” as in “hallowed by Thy Name”), much like “Candlemas” on February 2nd, means “The Mass of Candles”) and the night before it was celebrated with the singing of First Vespers (which always starts the celebration of great feasts on the evening prior to the feast), and thus began to be called All-hallows Eve and Hallow-even’ [ing], eventually becoming Halloween. The word ‘'Halloween'’, therefore, is a contracted form of ''Holy Evening'' and refers to the evening of All Saints Day (November 1st), when the Church traditionally remember the saints of bygone days; many of whom were persecuted, tortured, and/or died rather than renounce Christ.
Christianizing the Pagan Samhain
As northern Europe and the British Isles became Christianized, the Church saw that the pagan festivals still lured Christians to compromise their faith. Consequently, the Church in those areas designated October 31st and November 1st as the "Holy Evening" and Holy Day of All Saints Day. The Church not only sought to give Christians an alternative, spiritually edifying holiday; but also to proclaim the supremacy of the Gospel over pagan superstition.
There was no need to ''placate'' the spirits, or buy their way into the afterlife — eternal life is offered to all who believe in the atonement of Jesus Christ, Who shed His blood to reconcile us to God and bring us eternal life. Rather than fearing the ''tricks'' of those who have died, Christians reflected on the lives and deaths of those who were faithful and used them as role models for their own journey to the true after life and Heaven; and thanked God for preserving the saints in the midst of suffering and persecution.
As northern Europe and the British Isles became Christianized, the Church saw that the pagan festivals still lured Christians to compromise their faith. Consequently, the Church in those areas designated October 31st and November 1st as the "Holy Evening" and Holy Day of All Saints Day. The Church not only sought to give Christians an alternative, spiritually edifying holiday; but also to proclaim the supremacy of the Gospel over pagan superstition. There was no need to ''placate'' the spirits, or buy their way into the afterlife — eternal life is offered to all who believe in the atonement of Jesus Christ, Who shed His blood to reconcile us to God and bring us eternal life. Rather than fearing the ''tricks'' of those who have died, Christians reflected on the lives and deaths of those who were faithful and used them as role models for their own journey to the true after life and Heaven; and thanked God for preserving the saints in the midst of suffering and persecution.
The Evolution of Halloween
"Trick-or-treating" is a modern tradition that probably finds it's roots in the early All Souls' Day parades in England. During the festivities, poor citizens would beg for food and families would give them pastries called "soul cakes" in return for their promise to pray for the family's dead relatives. The distribution of “soul cakes” was encouraged by the Church as a way to replace the ancient pagan practice of leaving food and wine for roaming spirits. The practice, which was referred to as "going a-souling" was eventually taken up by children who would visit the houses in their neighborhood and be given drinks, food and money—but the praying for souls gradually fell away into neglect. So it was a case of all pay, but no pray!
Dressing Up
"Dressing up" for Halloween gets it roots from the pagan custom of dressing up around the ‘sacred’(?) bonfire during the original Celtic festival. Some suggest, this practice originates from England, when it was believed that ghosts came back to the earthly world on Halloween. People thought that they would encounter ghosts if they left their homes, so to avoid being recognized people would wear masks after dark so that the ghosts would mistake them for fellow spirits. In addition, these early English people, would place bowls of food outside their homes to appease the ghosts and prevent them from attempting to enter or cause harm to their homes. A tradition obviously taken from the ancient Celtic pagans.
The Church would try to Christianize this “dressing up” and have folk dress up as saints. They would then organize a parade of saints on All Saints day.
Reaction and Action
Because of its Occult history and symbolism, many informed Christians avoid any activity that would appear to support, promote, or celebrate Halloween. Other Liberal Christians attempt to minimize the glorification of Halloween's Occult roots, by refusing to directly participate in costuming or activities where witchcraft, Satan, or demonic themes are prevalent. They feel that participation in Halloween and even trick-or-treating is acceptable if alternative costumes and themes are substituted. There is not total agreement among Christians concerning appropriate Christian responses to this pagan holiday.
Biblical Blast
The Bible has many warnings and examples of involvement with the Occult. Occult practices are an abomination to the Lord: “Neither let there be found among you any one that consulteth soothsayers, or observeth dreams and omens, neither let there be any wizard, nor charmer, nor any one that consulteth pythonic spirits, or fortune tellers, or that seeketh the truth from the dead. For the Lord abhorreth all these things, and for these abominations he will destroy them” (Deuteronomy 18:10-12) and Witchcraft was a crime punishable by death in the Old Testament: “Wizards thou shalt not suffer to live” (Exodus 22:18). The New Testament gives several examples of proper Christian response to the Occult: “And many of them who had followed curious [magical] arts, brought together their books, and burnt them before all” (Acts 19:19); “What fellowship hath light with darkness? And what concord hath Christ with Belial?” (2 Corinthians 6:14-15). “For all the gods of the Gentiles are devils” (Psalm 95:5) … “They sacrificed to devils and not to God: to gods whom they knew not” (Deuteronomy 32:17). “And they were mingled among the heathens, and learned their works and served their idols, and it became a stumbling-block to them. And they sacrificed their sons, and their daughters to devils” (Psalm 105:35-37).
Wicca and Halloween
Just before reaching a conclusion on the subject, let us find out what Wicca, the official religion of witchcraft, has to say about Halloween. Perhaps they view the day as simple fun and innocent neighborhood activity? “Shock” should be the only word to describe what the truth actually is on the matter. Halloween is a real, sacred day for those who follow Wicca. In fact, it is one of two high and holy days for them. The Celtic belief of spirits being released is current, along with the worship of Samhain (the lord of death) – both are promoted as something to embrace on that day. There is no question that to those who believe and follow the practices of witchcraft, Halloween represents an opportunity to embrace the evil, devilish, dark side of the spiritual world.
Witch Way to Go
Here are some excerpts from a news report from ABC news (2009) on a typical witch!
“Patti Wigington is a soccer mom. She is the vice president of her local PTA. And she's a witch. This Saturday while her neighborhood outside Columbus, Ohio, is crawling with costumed witches in search of candy, Wigington and a group of other local witches will not be celebrating Halloween, but the new year festival Samhain, which also occurs October 31st. In her backyard, Wigington and six other local women, who make up her coven of witches, will stand in a circle, each holding a lit candle dedicated to a dead ancestor. They will offer an invocation in each direction of the four winds. They will build an altar upon which they will offer their deceased ancestors gifts of food and wine and "celebrate the coming of the dark half of the year… and do a ritual that honors death."
"Look," she says, “We welcome and celebrate the coming of the dark half of the year. It's at this time of year we communicate with the spirit world and we honor the spirit world," said Wigington, who writes extensively about her faith and hosts the page on paganism and Wicca at about.com. Wicca is a relatively new religion, which its practitioners say is based on ancient precepts. A hodgepodge of ancient European pagan practices and new age spirituality, Wicca is practiced by a small but growing number of Americans. In 2008, some 342,000 people identified themselves as Wiccans, up from 134,000 in 2001 and up significantly from 8,000 in 1990. Modern Wicca, which draws its practices mainly from pre-Christian Europe, was established in the U.K. in the 1950s. Its popularity coincided with an in interest in other ancient religions that emphasize beliefs in magic and nature.
“Magical religions ― paganism, Wicca, the earth-based religions – have really gone mainstream," said Wigington. "The witches in Harry Potter are not wiccans, but it gets interested in wondering if magic could be real. The best thing that ever happened to Wicca is that it went mainstream, and the worst that happened is that it went mainstream." The Rev. Don Lewis established the Witch School to train the next generation of practitioners of Wicca and other so-called natural religions. With some 250,000 students enrolled in online classes, the school recently moved its physical location from Illinois, to the a far more likely setting – Salem, Mass., home of the famous 1692 witch hunt. "Interest in Wicca has been building for years, but every year there is a spike in interest around Halloween. It's a huge advertising campaign the world runs for us," he said. The practitioners all stressed that Wicca is in no way associated with Satanism or devil worship. "Satan is a Christian concept," explained Fox. "We don't believe in him at all."
The Occult and Halloween
While Halloween masquerades as childish fun and frolic, it’s serious business in the occult world. Witchcraft, Wicca, Satanism and paganism believe, that on the night of Halloween, devils and spirits are unleashed. They perform their most hideous and potent rituals on the night of Halloween. Here are some testimonies from Satanists and writers on Satanism:
“Samhain: This is the Witch’s New Year and the primary Sabbat from which all others flow” (Silver RavenWolf, Teen Witch, p. 42). “Halloween is one of the four major Sabbats celebrated by the modern Witch, and it is by far the most popular and important of the eight that are observed. . . Witches regard Halloween as their New Year’s Eve, celebrating it with sacred rituals” (Gerina Dunwich, The Pagan Book of Halloween, p. 120).
Halloween is also among Satanism’s most cherished days. Anton LaVey, founder of The Church of Satan and author of The Satanic Bible writes: “After one's own birthday, the two major Satanic holidays are Walpurgisnacht (Witches Night, May 1st) and Halloween” (Anton LaVey, The Satanic Bible, p. 96).
The Satanic High Priestess, Blanche Barton, on The Church of Satan web site, praises Halloween: “It [Halloween] gives even the most mundane people the opportunity to taste wickedness for one night. They have a chance to dance with the Devil ... I see Satanists all over the world meeting in small groups this night and Halloweens 500 years hence, to raise a glass to the Infernal Hosts.”
The Satanic Calendar decrees for Halloween: “One of the two most important nights of the year. . . Blood and sexual rituals. Sexual association with demons. Animal and human sacrifice—male or female.”
Former occultist Johanna Michaelsen reveals, “Halloween is also a prime recruiting season for Satanists.” (Johanna Michaelsen, Like Lambs to the Slaughter, p. 192).
Precautions and Praycautions
The first thing is to be convinced that your enemy exists. The devil exists and we do not talk to the devil, we do not play with the devil. Some dangerous things to avoid include spells, charms, curses, witchcraft, ouija boards, seances and anything having to do with the occult. These kinds of things, some of them innocently done at children’s parties, are not only strictly forbidden by the Catholic faith, but dangerous, in that they open us up to evil spirits, which are real and not just imaginary. Please don’t ever let your children/teens attend parties (especially popular at slumber parties) where there are seances and ouija boards and/or playing with spells and witchcraft. Ask beforehand what will be done at before allowing your children to attend parties. Witchcraft and spells are becoming more popular due to books and movies and somehow we need protect our children from these dangers of without getting them fascinated with them or making them seem interesting to them.
The chief spiritual weapons we have are, first of all, a state of grace—mortal sin puts us under the devil’s influence. Therefore frequent Confession and Holy Communion (in a state of grace) are the chief guardians of the state of grace. Much—once again, much prayer is another barrier—especially the prayer of the Holy Rosary—but well prayed, not just mechanically, routinely, hurriedly, distractedly said.
Remember the words of St. Louis de Montfort: “If you say the Rosary faithfully until death, I do assure you that, in spite of the gravity of your sins ‘you shall receive a never fading crown of glory’ (1 Peter 5:4). Even if you are on the brink of damnation, even if you have one foot in Hell, even if you have sold your soul to the devil as sorcerers do who practice black magic, and even if you are a heretic as obstinate as a devil, sooner or later you will be converted and will amend your life and save your soul, if — and mark well what I say — if you say the Rosary devoutly every day until death for the purpose of knowing the truth and obtaining contrition and pardon for your sins” (The Secret of the Rosary, “A Red Rose”).
Add to this the use and wearing of blessed sacramentals—especially the Brown Scapular, the Miraculous Medal, the St. Benedict Medal—these are big guns among the sacramentals. You can also wear a blessed Rosary too! Holy Water is another powerful weapon, as is a blessed crucifix (both are used in exorcisms).
What Does Vatican’s Chief Exorcist Think?
Fr. Gabriele Amorth (born 1925, ordained a priest in 1954, became an exorcist in 1986, retired in 2000 as chief exorcist in 2000, died in 2016) was an Italian Roman Catholic priest and former chief exorcist of the Diocese of Rome, who performed thousands of exorcisms. Fr. Amorth said: “Halloween is a trick of the devil. It is pagan, anti-Christian and anti-Catholic. It the creation of a devil and an obstacle to holiness and disrupts the plans of God. The young people follow fads and the devil knows how to use them. To celebrate Halloween is to give the devil a ‘Hosanna’! Which, if loved, even if it’s only for one night, gives the devil a claim or rights over that person … I’m very sad to see that Italy, like the rest of Europe, is moving away from the Lord Jesus, and is even paying homage to Satan … Halloween is a kind of a séance, which is presented in the form of game. The cunning of the devil is here! If you notice everything is presented in a playful, innocent manner. Sin is no longer a sin in today’s world. But everything comes disguised in the form of a need, a freedom, or a personal pleasure. I think that society is losing its mind, losing the sense of the meaning of life, losing the use of reason, and is becoming increasingly sick. People have lost the Faith, and superstition, magic, Satanism, or ouija boards have taken its place, which then open all the doors to the presence of demons.” (Fr. Gabriele Amorth, former Vatican Chief Exorcist).
Tuesday October 29th
Article 13
The Purgatorial Month of November is Almost Upon Us!
Are Your Prepared for Purgatory?
This article is still being written. Sections will be posted as they are completed. Please check back later.
Article 13
The Purgatorial Month of November is Almost Upon Us!
Are Your Prepared for Purgatory?
This article is still being written. Sections will be posted as they are completed. Please check back later.
Two Views of Purgatory
There have always been two views of Purgatory prevailing in the Church, not contradictory, the one of the other, but rather expressive of the mind and devotion of those who have embraced them. Yet the error lies in embracing either one of them, while neglecting to embrace both of them simultaneously. They are like two sides of a coin that have different images on each side—yet they are both an essential part of the coin, though standing on opposite sides.
The Grim View
The first view represents Purgatory as a Hell which is not eternal. Violence, confusion, wailing, horror, preside over its descriptions. It dwells, and truly so, on the terribleness of the pain of sense, which the soul is mysteriously permitted to endure. The fire is the same fire as that of Hell, our earthly fire is said to be like a mere painted fire compared to it. The sense of imprisonment and intense darkness, are additional features in the horror of the scene, which prepare us for that sensible neighborhood to Hell, which many Saints have spoken of as belonging to Purgatory. Then to this terribleness of the pain of sense, is added the dreadfulness of the pain of loss—which again is true, though it is not a permanent loss.
The beauty of God remains, in itself, the same immensely desirable object that it always was. But the soul is changed. All that in life, and in the world of sense, once distracted and dulled its desires for God, is now gone from it—it sees the truth of things like it never so them before, it understands like it never understood before—so that it now seeks God with an impetuosity and a frenzy that no imagination can possibly conceive. God is that light at the end of long, dark, excruciatingly hot tunnel, and that light grows brighter as the soul draws nearer. The very burning excess of its love and desire for God (which it should have had on earth) becomes the measure of its intolerable pain. What love can do, even on earth, we learn from the example of Father John Baptist Sanchez, who said that, if any morning he awoke and realized that would not die that day, then he would be a miserable as death at having to live her another day. To those horrors we might add many more which depict Purgatory simply as a Hell which is not eternal. Now all these aspects of Purgatory are true, but they are merely one side of a two-sided coin.
The Joyous View
The second view of Purgatory does not deny any one of the features of the preceding grim view, but it almost puts them out of sight, by the other considerations which it brings more prominently forward. In this view, the soul goes into Purgatory with its eyes fascinated and its spirit sweetly tranquillized, by the face of Jesus, which it glimpsed at the particular Judgment which it has undergone. That remembrance of that Holy Face remains with it, and pacify and tranquillize the terrors of its Purgatorial prison. In the sea of fire, into which it is plunged, it holds fast to that image. The moment that the soul saw that its own unfitness for Heaven, it wings its voluntary flight to Purgatory, like a dove to her proper nest in the shadows of the forest. No prison guards, no angels are needed to escort the soul to its prison. The soul’s understanding of the purity of God suffices.
Seriousness of Sin Sorrowfully Seen
In that moment of Judgment after death, the soul loves God most tenderly, and in return is most tenderly loved by Him. The soul is in punishment, true; but it is in unbroken union with God. St. Catherine of Genoa most positively says, “It has no remembrance, no remembrance at all of its past sins, or of earth.” Its sweet prison, its holy sepulcher, is in the adorable will of its Heavenly Father, and there it abides the term of its purification with the most perfect contentment and the most unutterable love—yet all the while suffering the most inexpressible pains.
God is All About Extremes
If God is to be perfect, He must be extreme, for perfection implies being extremely good at something. God is extreme in His mercy and extreme in His justice—and the soul reflects this with its extreme love under extreme suffering. As it is not teased or taunted by any vision of self or sin, so neither is it harassed by an atom of fear, or by a single doubt of its own safety or security. It is now in a state of sinlessness—it cannot and will not ever sin again. It cannot even commit the slightest imperfection. It cannot have the least movement of impatience. It can do nothing whatever which will in the least displease God. It loves God above everything, and it loves Him with a pure and disinterested love. It is constantly consoled by angels, and can only rejoice in the confirmed assurance of its own salvation.
Heaven Extremely Expensive
The soul now realizes what it refused or failed to realize on earth—that Heaven is not the cheap thing that most people made it out to be, thinking they could walk in after a few hastily said prayers and some distractedly heard Masses. Heaven, being the greatest place there is, also carries the greatest admission price—a price few were willing to pay on earth. Nor could they pay it, even if the wishfully desired to, for they had insufficient funds in the bank of their souls. Now they must earn and pay the full price—which could have been paid at a discounted rate here on earth, but it was judged, even then, as being far too high a price to pay! The world offered its wares and pleasures and a much cheaper rate, and so that is what most souls spent the time and effort on—the world.
Extremely Bitter-Sweet
Even the most bitter and excruciating agonies that it suffers, are accompanied by a profound unshaken peace, such as the language of this world has no words to tell. It has reached a pinnacle of suffering and a pinnacle of virtue—although now, it will no longer receive any reward for virtuously suffering, as it could have done on earth. It is forced to do what it should have done on earth—it is the most painful, yet most successful remedial school there is, having a 100% graduation record with a grade of 100%--for only saints can get into Heaven, and sanctity is total perfection; partial perfection is fodder for Purgatory.
No sooner has a soul, with the guilt of no mortal sin upon it, but owing to God a debt of temporal punishment, issued from the world, and been judged, than it sees itself eternally confirmed in grace and charity (according to St. Catherine of Genoa). It is incapable either of sinning or of meriting anymore; and it is destined, by an eternal and immutable decree, to enter one day as a king or a queen into the kingdom of the blessed, to see, to love, and to enjoy God, the perpetual fountain of all happiness.
Finally the Soul Detests Sin like it Should
In that instant of judgment, all the sins of its past are represented to the soul, whether mortal or venial, even though they have been already forgiven here below by contrition and the Sacrament of Penance. But after this temporary and instantaneous view of them, the soul remembers nothing more about them. St. Catherine’s words are: “The cause of Purgatory, which these souls have in themselves, they see once and for all, in passing out of this life, and never afterwards.” The reason of this exhibition of sins is, she teaches us, to enable the soul in that moment, by an act, no longer indeed meritorious, but nevertheless a real act of the will, to detest all its sins afresh, and especially those venial sins for which it had not contrition during life, either through the weakness of an imperfect heart, or through the accident of a sudden death, that so it may be strictly true, that no sin whatever is pardoned, unless the sinner makes an act of detestation of each and every sin.
Burning-Off the Rust of Sin
After this momentary view of sins and formal detestation of them, the soul sees in itself their evil consequences and these form, what the St. Catherine calls “the impediment of seeing God … The rust of sin is the impediment, and the fire keeps consuming the rust; and, as a thing which is covered cannot correspond to the reverberation of the sun’s rays, so, if the covering be consumed, the thing is at length laid open to the sun.
Burning Inside and Outside
As soon as the soul perceives itself to be acceptable to God, and constituted heir of paradise, but unable, because of this impediment, to take immediate possession of its inheritance, it conceives an intense desire to be rid of this hindrance, this double obligation of guilt and punishment. But knowing that Purgatory alone can consume these two obligations, and that it is for that very end God condemns the soul to fire, it desires itself to endure the punishment. St. Catherin of Genoa says that, “The soul separated from the body, not finding in itself this impediment which cannot be taken away except by Purgatory, at once throws itself into it with right good will. The souls in Purgatory have wills conformed in all things with the will of God, who therefore sheds on them His goodness, and they, as far as their will goes, are happy and cleansed of all their sin. As for guilt, these cleansed souls are as they were when God created them, for God forgives their guilt immediately who have passed from this life ill content with their sins, having confessed all they have committed and having the will to commit no more. Only the rust of sin is left them and from this they cleanse themselves by pain in the fire.”
If the soul did not find this punishment and purgation of Purgatory, to help the soul remove the rust of sin, there would instantaneously be generated in the soul a Hell far worse than Purgatory, because it would see that with this impediment of the stain of sin with its unpaid debt, it could not unite itself to God Who is its end. Wherefore, if the soul could somewhere find another Purgatory fiercer than this, in which it could the sooner get rid of this impediment, it would quickly plunge itself therein, through the impetuosity of the love it bears to God.
A Thousand Hells if Necessary
But this is not all. St. Catherine of Genoa goes on to teach that if the soul, laboring under this impediment, were free to choose between immediately ascending to paradise, and descending to suffer in Purgatory, it would choose to suffer, although the sufferings be almost as dreadful as those of Hell. These are her words: “Of how much importance Purgatory is no tongue can tell, no mind conceive. So much I see, that its pain is almost as if it were that of Hell; and yet I see also that the soul which perceives in itself the slightest flaw or mote of imperfection, would rather throw itself into a thousand Hells, than find itself in the presence of the divine Majesty with that defect upon it; and, therefore, seeing Purgatory to be ordained for the very taking away of these flaws, forthwith it plunges into it, and it seems by its bearing, as I see, to conceive that it finds there an invention of no little mercy, simply in the being able to get rid of this impediment.”
Too Late Have I Loved Thee!
When the righteous soul has thus arrived in Purgatory, losing sight of everything else, it sees before it only two objects—the extremity of suffering, and the extremity of joys. A most tremendous pain is caused by knowing that God loves it with an infinite love, that He is the Chief Good, that He regards the soul as His daughter, and that He has predestined it to enjoy Him forever in company with the Blessed: and hence the soul loves Him with a pure and most perfect charity. At the same time it perceives that it cannot see Him or enjoy Him yet, though it so intensely yearns to do so ; and this afflicts it so much the more, as it is quite uncertain when the term of its penal exile, away from its Lord and paradise, will be fulfilled. This is the pain of loss in Purgatory, of which the St. Catherine of Genoa says that it is “a pain so extreme, that no tongue can tell it, no understanding grasp the least portion of it. Though God in His favor showed me a little spark thereof, yet can I not in any way express it with my tongue.”
Finally the Soul Finds Joy in Suffering
Now let us examine the other object, the extremity of joy. As it loves God with the purest affection, and knows its sufferings to be the will of God in order to procure its purification, it conforms itself perfectly to the divine decree. While in Purgatory, it sees nothing but that this pleases God; it takes in no idea but that of His will; it apprehends nothing so clearly as the suitableness of this purification, in order to present it all fair and lovely to so great a majesty. Thus, St. Catherine of Genoa says: “If a soul, having still something left to be cleansed away, were presented to the Vision of God, it would be worse than that of ten purgatories; for it would be quite unable to endure that excessive goodness and that exquisite justice.” Hence it is that the suffering soul is entirely resigned to the will of its Creator. It loves its very pains, and rejoices in them because they are a holy ordinance of God. Thus in the midst of the ardent heats it enjoys a contentment so complete that it exceeds the grasp of human intelligence to comprehend it. “I do not believe,” says St. Catherine of Genoa, “that it is possible to find a contentment to compare with that of the souls in Purgatory, unless it be the contentment of the Saints in paradise. This contentment increases daily through the influx of God into those souls, and this influx increases in proportion as the impediment is consumed and worn away. Indeed, so far as the will is concerned, we can hardly say that the pains are pains at all, so contentedly do the souls rest in the ordinance of God, to whose will pure love unites them.”
Holily Wholly Indifferent
In another place, St. Catherine says that this inexplicable joy of the soul, while it is undergoing the indescribable Purgatory, springs from the strength and purity of its love of God. “This love gives to the soul such a contentment as cannot be expressed. But this contentment does not take away one iota from the pain; nay, it is the retarding of love from the possession of its object which causes the pain; and the pain is greater according to the greater perfection of love of which God has made the soul capable. Thus the souls in Purgatory have at once the greatest contentment and the greatest suffering; and the one in no way hinders the other.” As to prayers, alms, and Masses, she asserts that the souls experience great consolation from them; but that in these, as in other matters, their principal solicitude is that everything should be “weighed in the most equitable scales of the Divine Will, leaving God to take His own course in everything, and to pay Himself and His justice in the way His own infinite goodness chooses to select.”
Scraping into Purgatory by the Skin of our Teeth
I suppose there is none of us who expects to be lost and damned—how many in Hell actually thought they would end up there? We know and feel, with more or less of alarm, the greatness of the risk we are running by the life we are leading—lukewarm and at peace with many venial sins; but to expect to be lost would be the sin of despair. Hell is only practical to us as a motive of greater diligence, greater strictness, greater circumspectness, greater fear. It is not so with Purgatory. I suppose we all expect, or think ourselves sure, to go there. If we do not think much about the matter at all, then we must have some vague notion of going straight to Heaven as soon as we are judged! But if we seriously reflect upon it, upon our own lives, upon God’s sanctity, upon what we read in books of devotion, in the lives of the Saints, and the revelations that God has permitted to come our way by means of souls condemned to Purgatory, then I can hardly imagine any one of us expecting to escape Purgatory, and perhaps even feeling that it must be almost a stretch of the divine mercy which will get us even there in the first place! Now, if we really expect that our road to Heaven will be through the punishment of Purgatory, for surely its purification is penal, it very much concerns us to know what is common to both the views of Purgatory, which it appears prevail in the Church.
Budgeting for Heaven (or rather, Purgatory)
First, both these views agree that the pains are extremely severe, as well because of the office which God intends them to fulfil, as because of the disembodied soul being the subject of them. Both agree, also, in the length of the suffering.
Do You Have Enough Money and Supplies for 60 Years?
This requires to be dwelt upon, as it is hard to convince people of it, and a great deal comes of the conviction, both to ourselves and others. This duration may be understood in two ways: first, as of actual length of time, and, secondly, as of seeming length from the excess of pain. With regard to the first, if we look into the revelations of Sister Francesca of Pampeluna, we shall find, among some hundreds of cases, that by far the great majority suffered thirty, forty, or sixty years.
Long-Term Rentals
This disclosure may teach us greater watchfulness over ourselves, and more unwearied perseverance in praying for the departed. The old foundations for perpetual Masses embody the same sentiment. We are apt to leave off too soon, imagining with a foolish and unenlightened fondness that our friends are freed from Purgatory much sooner than they really are. If Sister Francesca beheld the souls of many fervent Carmelites, some of whom had wrought miracles in lifetime still in Purgatory ten, twenty, thirty, sixty years after their death, and still not near their deliverance, as many told her, what must become of us and ours? Then as to seeming length from the extremity of pain, there are many instances on record in the Chronicles of the Franciscans, the life of St. Francis Jerome, and elsewhere, of souls appearing an hour or two after death, and thinking they had been many years in Purgatory.
Our Trivial Faults Are Far From Trivial
Both views agree again in holding that, what we in the world call very trivial faults, are most severely dealt with in Purgatory. St. Peter Damian gives us many instances of this, and others are collected and quoted by St. Robert Bellarmine. Slight feelings of self-complacency, trifling inattentions in the recital of the Divine Office, and the like, occur frequently among them! Sister Francesca mentions the case of a girl of fourteen who was in Purgatory, because she was not quite conformed to the will of God in dying so young: and one soul said to her in Purgatory: “Ah, men little think in the world, how dearly they are going to pay here for faults that they hardly note there.” She even saw souls that were immensely punished only for having been scrupulous in this life; either, I suppose, because there is mostly self-will in scruples, or because they did not lay down the scruples when obedience commanded. Wrong notions about small faults may thus lead us to neglect the dead, or leave off our prayers too soon, as well as losing a salutary lesson for ourselves.
Broke and Begging
Then, again, both views agree as to the helplessness of the Holy Souls. They lie like the paralytic at the pool. It would seem as if even the coming of the angel were not an effectual blessing to them, unless there be some one of us to help them. Some have even thought they cannot pray. Anyhow, they have no means of making themselves heard by us, on whose charity they depend. Some writers have said that Our Blessed Lord will not help them without our cooperation; and that Our Blessed Lady cannot help them, except in indirect ways, because she is no longer able to make satisfaction; though I never like to hear anything our dearest mother cannot do; and I regard such statements with suspicion. Whatever may come of these opinions, they at least illustrate the strong way in which theologians apprehend the helplessness of the Holy Souls.
Stupid Notions of ‘Sanctity’!
Then another feature in their helplessness is the forgetfulness of the living, or the cruel flattery of relations who will always have it that those near or dear to them die the deaths of saints. They would surely have a scruple, if they knew of how many Masses and prayers they rob the souls, by the selfish exaggeration of their goodness. I call it selfish, for it is nothing more than a miserable device to console themselves in their sorrow. The very state of the Holy Souls is one of the most unbounded helplessness. They cannot do penance; they cannot merit; they cannot satisfy; they cannot gain indulgences; they have no Sacraments; they are not under the jurisdiction of God’s Vicar, overflowing with the plentitude of means of grace and manifold benedictions. They are a part of the Church, but without either priesthood or altar at their own command.
Lazy, Lukewarm and Blind
Those are the points common to both views of Purgatory; and how manifold are the lessons we learn from them, on our own behalf as well as on behalf of the Holy Souls. For ourselves, what light does all this throw on slovenliness, lukewarmness, and love of ease? What does it make us think of performing our devotions out of a mere spirit of formality, or a trick of habit? What diligence in our examens, confessions, Communions, and prayers! It seems as if the grace of all graces for which we should ever be importuning our dear Lord, would be to hate sin with something of the hatred wherewith He hated it in the garden of Gethsemane. Oh, is not the purity of God something awful, unspeakable, adorable?
Anger at Purgatory
But some persons turn in anger from the thought of Purgatory, as if it were not to be endured, that after trying all our lives long to serve God, we should accomplish the tremendous feat of a good death, only to pass from the agonies of the death-bed into fire, long, keen, searching, triumphant, incomparable fire. Sadly, your anger will not help you, nor alter the facts. But have you thought sufficiently about God? Have you tried to realize His holiness and purity in assiduous meditation? Is there a real divorce between you and the world, which you know is God’s enemy? Do you take God’s side? Are you devoted to His interests? Do you truly long for His glory? Is there a happy marriage between the theory of Catholicism and the practice of Catholicism in your life, or are they separated and divorced? Have you put sin alongside of our dear Saviors’ Passion, and measured the one by the other?
Surely, if you had, Purgatory would only seem to you the last, kind, unexpected, and inexpressibly tender invention of the obstinate love of God, which was mercifully determined to save you in spite of yourself. It would be a perpetual wonder to you, a joyous wonder, fresh every morning, a wonder that would be meat and drink to your soul, that you, being what you know yourself to be, what God knows you to be, should be saved eternally. Remember what the suffering soul said so simply, yet with such force, to Sister Francesca: “Ah! Those on that side of the grave little reckon how dearly they will pay on this side for the lives they live!”
Angry or Lucky?
To be angry, because you are told you will go to Purgatory! Silly, silly people! Most likely it is a great false flattery, and that you will never be good enough to even scrape into Purgatory at all! Why, positively, you do not recognize how lucky you are to be told of it, and told of it truthfully? None but the humble go there. St. Maria Crocifissa di Rosa was told that although many of the saints, while on earth, loved God more than some do even in Heaven, yet that the greatest saint on earth was not so humble as are the souls in Purgatory. I do not think I ever read anything in the lives of the saints which struck me so much as that. You see it is not good to be angry about Purgatory; for, as Fr. Faber says, those only are lucky enough to get into Purgatory, who sincerely believe themselves to be worthy of Hell.
There have always been two views of Purgatory prevailing in the Church, not contradictory, the one of the other, but rather expressive of the mind and devotion of those who have embraced them. Yet the error lies in embracing either one of them, while neglecting to embrace both of them simultaneously. They are like two sides of a coin that have different images on each side—yet they are both an essential part of the coin, though standing on opposite sides.
The Grim View
The first view represents Purgatory as a Hell which is not eternal. Violence, confusion, wailing, horror, preside over its descriptions. It dwells, and truly so, on the terribleness of the pain of sense, which the soul is mysteriously permitted to endure. The fire is the same fire as that of Hell, our earthly fire is said to be like a mere painted fire compared to it. The sense of imprisonment and intense darkness, are additional features in the horror of the scene, which prepare us for that sensible neighborhood to Hell, which many Saints have spoken of as belonging to Purgatory. Then to this terribleness of the pain of sense, is added the dreadfulness of the pain of loss—which again is true, though it is not a permanent loss.
The beauty of God remains, in itself, the same immensely desirable object that it always was. But the soul is changed. All that in life, and in the world of sense, once distracted and dulled its desires for God, is now gone from it—it sees the truth of things like it never so them before, it understands like it never understood before—so that it now seeks God with an impetuosity and a frenzy that no imagination can possibly conceive. God is that light at the end of long, dark, excruciatingly hot tunnel, and that light grows brighter as the soul draws nearer. The very burning excess of its love and desire for God (which it should have had on earth) becomes the measure of its intolerable pain. What love can do, even on earth, we learn from the example of Father John Baptist Sanchez, who said that, if any morning he awoke and realized that would not die that day, then he would be a miserable as death at having to live her another day. To those horrors we might add many more which depict Purgatory simply as a Hell which is not eternal. Now all these aspects of Purgatory are true, but they are merely one side of a two-sided coin.
The Joyous View
The second view of Purgatory does not deny any one of the features of the preceding grim view, but it almost puts them out of sight, by the other considerations which it brings more prominently forward. In this view, the soul goes into Purgatory with its eyes fascinated and its spirit sweetly tranquillized, by the face of Jesus, which it glimpsed at the particular Judgment which it has undergone. That remembrance of that Holy Face remains with it, and pacify and tranquillize the terrors of its Purgatorial prison. In the sea of fire, into which it is plunged, it holds fast to that image. The moment that the soul saw that its own unfitness for Heaven, it wings its voluntary flight to Purgatory, like a dove to her proper nest in the shadows of the forest. No prison guards, no angels are needed to escort the soul to its prison. The soul’s understanding of the purity of God suffices.
Seriousness of Sin Sorrowfully Seen
In that moment of Judgment after death, the soul loves God most tenderly, and in return is most tenderly loved by Him. The soul is in punishment, true; but it is in unbroken union with God. St. Catherine of Genoa most positively says, “It has no remembrance, no remembrance at all of its past sins, or of earth.” Its sweet prison, its holy sepulcher, is in the adorable will of its Heavenly Father, and there it abides the term of its purification with the most perfect contentment and the most unutterable love—yet all the while suffering the most inexpressible pains.
God is All About Extremes
If God is to be perfect, He must be extreme, for perfection implies being extremely good at something. God is extreme in His mercy and extreme in His justice—and the soul reflects this with its extreme love under extreme suffering. As it is not teased or taunted by any vision of self or sin, so neither is it harassed by an atom of fear, or by a single doubt of its own safety or security. It is now in a state of sinlessness—it cannot and will not ever sin again. It cannot even commit the slightest imperfection. It cannot have the least movement of impatience. It can do nothing whatever which will in the least displease God. It loves God above everything, and it loves Him with a pure and disinterested love. It is constantly consoled by angels, and can only rejoice in the confirmed assurance of its own salvation.
Heaven Extremely Expensive
The soul now realizes what it refused or failed to realize on earth—that Heaven is not the cheap thing that most people made it out to be, thinking they could walk in after a few hastily said prayers and some distractedly heard Masses. Heaven, being the greatest place there is, also carries the greatest admission price—a price few were willing to pay on earth. Nor could they pay it, even if the wishfully desired to, for they had insufficient funds in the bank of their souls. Now they must earn and pay the full price—which could have been paid at a discounted rate here on earth, but it was judged, even then, as being far too high a price to pay! The world offered its wares and pleasures and a much cheaper rate, and so that is what most souls spent the time and effort on—the world.
Extremely Bitter-Sweet
Even the most bitter and excruciating agonies that it suffers, are accompanied by a profound unshaken peace, such as the language of this world has no words to tell. It has reached a pinnacle of suffering and a pinnacle of virtue—although now, it will no longer receive any reward for virtuously suffering, as it could have done on earth. It is forced to do what it should have done on earth—it is the most painful, yet most successful remedial school there is, having a 100% graduation record with a grade of 100%--for only saints can get into Heaven, and sanctity is total perfection; partial perfection is fodder for Purgatory.
No sooner has a soul, with the guilt of no mortal sin upon it, but owing to God a debt of temporal punishment, issued from the world, and been judged, than it sees itself eternally confirmed in grace and charity (according to St. Catherine of Genoa). It is incapable either of sinning or of meriting anymore; and it is destined, by an eternal and immutable decree, to enter one day as a king or a queen into the kingdom of the blessed, to see, to love, and to enjoy God, the perpetual fountain of all happiness.
Finally the Soul Detests Sin like it Should
In that instant of judgment, all the sins of its past are represented to the soul, whether mortal or venial, even though they have been already forgiven here below by contrition and the Sacrament of Penance. But after this temporary and instantaneous view of them, the soul remembers nothing more about them. St. Catherine’s words are: “The cause of Purgatory, which these souls have in themselves, they see once and for all, in passing out of this life, and never afterwards.” The reason of this exhibition of sins is, she teaches us, to enable the soul in that moment, by an act, no longer indeed meritorious, but nevertheless a real act of the will, to detest all its sins afresh, and especially those venial sins for which it had not contrition during life, either through the weakness of an imperfect heart, or through the accident of a sudden death, that so it may be strictly true, that no sin whatever is pardoned, unless the sinner makes an act of detestation of each and every sin.
Burning-Off the Rust of Sin
After this momentary view of sins and formal detestation of them, the soul sees in itself their evil consequences and these form, what the St. Catherine calls “the impediment of seeing God … The rust of sin is the impediment, and the fire keeps consuming the rust; and, as a thing which is covered cannot correspond to the reverberation of the sun’s rays, so, if the covering be consumed, the thing is at length laid open to the sun.
Burning Inside and Outside
As soon as the soul perceives itself to be acceptable to God, and constituted heir of paradise, but unable, because of this impediment, to take immediate possession of its inheritance, it conceives an intense desire to be rid of this hindrance, this double obligation of guilt and punishment. But knowing that Purgatory alone can consume these two obligations, and that it is for that very end God condemns the soul to fire, it desires itself to endure the punishment. St. Catherin of Genoa says that, “The soul separated from the body, not finding in itself this impediment which cannot be taken away except by Purgatory, at once throws itself into it with right good will. The souls in Purgatory have wills conformed in all things with the will of God, who therefore sheds on them His goodness, and they, as far as their will goes, are happy and cleansed of all their sin. As for guilt, these cleansed souls are as they were when God created them, for God forgives their guilt immediately who have passed from this life ill content with their sins, having confessed all they have committed and having the will to commit no more. Only the rust of sin is left them and from this they cleanse themselves by pain in the fire.”
If the soul did not find this punishment and purgation of Purgatory, to help the soul remove the rust of sin, there would instantaneously be generated in the soul a Hell far worse than Purgatory, because it would see that with this impediment of the stain of sin with its unpaid debt, it could not unite itself to God Who is its end. Wherefore, if the soul could somewhere find another Purgatory fiercer than this, in which it could the sooner get rid of this impediment, it would quickly plunge itself therein, through the impetuosity of the love it bears to God.
A Thousand Hells if Necessary
But this is not all. St. Catherine of Genoa goes on to teach that if the soul, laboring under this impediment, were free to choose between immediately ascending to paradise, and descending to suffer in Purgatory, it would choose to suffer, although the sufferings be almost as dreadful as those of Hell. These are her words: “Of how much importance Purgatory is no tongue can tell, no mind conceive. So much I see, that its pain is almost as if it were that of Hell; and yet I see also that the soul which perceives in itself the slightest flaw or mote of imperfection, would rather throw itself into a thousand Hells, than find itself in the presence of the divine Majesty with that defect upon it; and, therefore, seeing Purgatory to be ordained for the very taking away of these flaws, forthwith it plunges into it, and it seems by its bearing, as I see, to conceive that it finds there an invention of no little mercy, simply in the being able to get rid of this impediment.”
Too Late Have I Loved Thee!
When the righteous soul has thus arrived in Purgatory, losing sight of everything else, it sees before it only two objects—the extremity of suffering, and the extremity of joys. A most tremendous pain is caused by knowing that God loves it with an infinite love, that He is the Chief Good, that He regards the soul as His daughter, and that He has predestined it to enjoy Him forever in company with the Blessed: and hence the soul loves Him with a pure and most perfect charity. At the same time it perceives that it cannot see Him or enjoy Him yet, though it so intensely yearns to do so ; and this afflicts it so much the more, as it is quite uncertain when the term of its penal exile, away from its Lord and paradise, will be fulfilled. This is the pain of loss in Purgatory, of which the St. Catherine of Genoa says that it is “a pain so extreme, that no tongue can tell it, no understanding grasp the least portion of it. Though God in His favor showed me a little spark thereof, yet can I not in any way express it with my tongue.”
Finally the Soul Finds Joy in Suffering
Now let us examine the other object, the extremity of joy. As it loves God with the purest affection, and knows its sufferings to be the will of God in order to procure its purification, it conforms itself perfectly to the divine decree. While in Purgatory, it sees nothing but that this pleases God; it takes in no idea but that of His will; it apprehends nothing so clearly as the suitableness of this purification, in order to present it all fair and lovely to so great a majesty. Thus, St. Catherine of Genoa says: “If a soul, having still something left to be cleansed away, were presented to the Vision of God, it would be worse than that of ten purgatories; for it would be quite unable to endure that excessive goodness and that exquisite justice.” Hence it is that the suffering soul is entirely resigned to the will of its Creator. It loves its very pains, and rejoices in them because they are a holy ordinance of God. Thus in the midst of the ardent heats it enjoys a contentment so complete that it exceeds the grasp of human intelligence to comprehend it. “I do not believe,” says St. Catherine of Genoa, “that it is possible to find a contentment to compare with that of the souls in Purgatory, unless it be the contentment of the Saints in paradise. This contentment increases daily through the influx of God into those souls, and this influx increases in proportion as the impediment is consumed and worn away. Indeed, so far as the will is concerned, we can hardly say that the pains are pains at all, so contentedly do the souls rest in the ordinance of God, to whose will pure love unites them.”
Holily Wholly Indifferent
In another place, St. Catherine says that this inexplicable joy of the soul, while it is undergoing the indescribable Purgatory, springs from the strength and purity of its love of God. “This love gives to the soul such a contentment as cannot be expressed. But this contentment does not take away one iota from the pain; nay, it is the retarding of love from the possession of its object which causes the pain; and the pain is greater according to the greater perfection of love of which God has made the soul capable. Thus the souls in Purgatory have at once the greatest contentment and the greatest suffering; and the one in no way hinders the other.” As to prayers, alms, and Masses, she asserts that the souls experience great consolation from them; but that in these, as in other matters, their principal solicitude is that everything should be “weighed in the most equitable scales of the Divine Will, leaving God to take His own course in everything, and to pay Himself and His justice in the way His own infinite goodness chooses to select.”
Scraping into Purgatory by the Skin of our Teeth
I suppose there is none of us who expects to be lost and damned—how many in Hell actually thought they would end up there? We know and feel, with more or less of alarm, the greatness of the risk we are running by the life we are leading—lukewarm and at peace with many venial sins; but to expect to be lost would be the sin of despair. Hell is only practical to us as a motive of greater diligence, greater strictness, greater circumspectness, greater fear. It is not so with Purgatory. I suppose we all expect, or think ourselves sure, to go there. If we do not think much about the matter at all, then we must have some vague notion of going straight to Heaven as soon as we are judged! But if we seriously reflect upon it, upon our own lives, upon God’s sanctity, upon what we read in books of devotion, in the lives of the Saints, and the revelations that God has permitted to come our way by means of souls condemned to Purgatory, then I can hardly imagine any one of us expecting to escape Purgatory, and perhaps even feeling that it must be almost a stretch of the divine mercy which will get us even there in the first place! Now, if we really expect that our road to Heaven will be through the punishment of Purgatory, for surely its purification is penal, it very much concerns us to know what is common to both the views of Purgatory, which it appears prevail in the Church.
Budgeting for Heaven (or rather, Purgatory)
First, both these views agree that the pains are extremely severe, as well because of the office which God intends them to fulfil, as because of the disembodied soul being the subject of them. Both agree, also, in the length of the suffering.
Do You Have Enough Money and Supplies for 60 Years?
This requires to be dwelt upon, as it is hard to convince people of it, and a great deal comes of the conviction, both to ourselves and others. This duration may be understood in two ways: first, as of actual length of time, and, secondly, as of seeming length from the excess of pain. With regard to the first, if we look into the revelations of Sister Francesca of Pampeluna, we shall find, among some hundreds of cases, that by far the great majority suffered thirty, forty, or sixty years.
Long-Term Rentals
This disclosure may teach us greater watchfulness over ourselves, and more unwearied perseverance in praying for the departed. The old foundations for perpetual Masses embody the same sentiment. We are apt to leave off too soon, imagining with a foolish and unenlightened fondness that our friends are freed from Purgatory much sooner than they really are. If Sister Francesca beheld the souls of many fervent Carmelites, some of whom had wrought miracles in lifetime still in Purgatory ten, twenty, thirty, sixty years after their death, and still not near their deliverance, as many told her, what must become of us and ours? Then as to seeming length from the extremity of pain, there are many instances on record in the Chronicles of the Franciscans, the life of St. Francis Jerome, and elsewhere, of souls appearing an hour or two after death, and thinking they had been many years in Purgatory.
Our Trivial Faults Are Far From Trivial
Both views agree again in holding that, what we in the world call very trivial faults, are most severely dealt with in Purgatory. St. Peter Damian gives us many instances of this, and others are collected and quoted by St. Robert Bellarmine. Slight feelings of self-complacency, trifling inattentions in the recital of the Divine Office, and the like, occur frequently among them! Sister Francesca mentions the case of a girl of fourteen who was in Purgatory, because she was not quite conformed to the will of God in dying so young: and one soul said to her in Purgatory: “Ah, men little think in the world, how dearly they are going to pay here for faults that they hardly note there.” She even saw souls that were immensely punished only for having been scrupulous in this life; either, I suppose, because there is mostly self-will in scruples, or because they did not lay down the scruples when obedience commanded. Wrong notions about small faults may thus lead us to neglect the dead, or leave off our prayers too soon, as well as losing a salutary lesson for ourselves.
Broke and Begging
Then, again, both views agree as to the helplessness of the Holy Souls. They lie like the paralytic at the pool. It would seem as if even the coming of the angel were not an effectual blessing to them, unless there be some one of us to help them. Some have even thought they cannot pray. Anyhow, they have no means of making themselves heard by us, on whose charity they depend. Some writers have said that Our Blessed Lord will not help them without our cooperation; and that Our Blessed Lady cannot help them, except in indirect ways, because she is no longer able to make satisfaction; though I never like to hear anything our dearest mother cannot do; and I regard such statements with suspicion. Whatever may come of these opinions, they at least illustrate the strong way in which theologians apprehend the helplessness of the Holy Souls.
Stupid Notions of ‘Sanctity’!
Then another feature in their helplessness is the forgetfulness of the living, or the cruel flattery of relations who will always have it that those near or dear to them die the deaths of saints. They would surely have a scruple, if they knew of how many Masses and prayers they rob the souls, by the selfish exaggeration of their goodness. I call it selfish, for it is nothing more than a miserable device to console themselves in their sorrow. The very state of the Holy Souls is one of the most unbounded helplessness. They cannot do penance; they cannot merit; they cannot satisfy; they cannot gain indulgences; they have no Sacraments; they are not under the jurisdiction of God’s Vicar, overflowing with the plentitude of means of grace and manifold benedictions. They are a part of the Church, but without either priesthood or altar at their own command.
Lazy, Lukewarm and Blind
Those are the points common to both views of Purgatory; and how manifold are the lessons we learn from them, on our own behalf as well as on behalf of the Holy Souls. For ourselves, what light does all this throw on slovenliness, lukewarmness, and love of ease? What does it make us think of performing our devotions out of a mere spirit of formality, or a trick of habit? What diligence in our examens, confessions, Communions, and prayers! It seems as if the grace of all graces for which we should ever be importuning our dear Lord, would be to hate sin with something of the hatred wherewith He hated it in the garden of Gethsemane. Oh, is not the purity of God something awful, unspeakable, adorable?
Anger at Purgatory
But some persons turn in anger from the thought of Purgatory, as if it were not to be endured, that after trying all our lives long to serve God, we should accomplish the tremendous feat of a good death, only to pass from the agonies of the death-bed into fire, long, keen, searching, triumphant, incomparable fire. Sadly, your anger will not help you, nor alter the facts. But have you thought sufficiently about God? Have you tried to realize His holiness and purity in assiduous meditation? Is there a real divorce between you and the world, which you know is God’s enemy? Do you take God’s side? Are you devoted to His interests? Do you truly long for His glory? Is there a happy marriage between the theory of Catholicism and the practice of Catholicism in your life, or are they separated and divorced? Have you put sin alongside of our dear Saviors’ Passion, and measured the one by the other?
Surely, if you had, Purgatory would only seem to you the last, kind, unexpected, and inexpressibly tender invention of the obstinate love of God, which was mercifully determined to save you in spite of yourself. It would be a perpetual wonder to you, a joyous wonder, fresh every morning, a wonder that would be meat and drink to your soul, that you, being what you know yourself to be, what God knows you to be, should be saved eternally. Remember what the suffering soul said so simply, yet with such force, to Sister Francesca: “Ah! Those on that side of the grave little reckon how dearly they will pay on this side for the lives they live!”
Angry or Lucky?
To be angry, because you are told you will go to Purgatory! Silly, silly people! Most likely it is a great false flattery, and that you will never be good enough to even scrape into Purgatory at all! Why, positively, you do not recognize how lucky you are to be told of it, and told of it truthfully? None but the humble go there. St. Maria Crocifissa di Rosa was told that although many of the saints, while on earth, loved God more than some do even in Heaven, yet that the greatest saint on earth was not so humble as are the souls in Purgatory. I do not think I ever read anything in the lives of the saints which struck me so much as that. You see it is not good to be angry about Purgatory; for, as Fr. Faber says, those only are lucky enough to get into Purgatory, who sincerely believe themselves to be worthy of Hell.
DOUBLE DAY ARTICLE : Sunday October 27th & Monday October 28th
Article 12
Christ the King is Not a Popular Thing!
Christ is now the Uncrowned King!
This article is still being written. Sections will be posted as they are completed. Please check back later.
Article 12
Christ the King is Not a Popular Thing!
Christ is now the Uncrowned King!
This article is still being written. Sections will be posted as they are completed. Please check back later.
“Thy Kingdom Come!” Really?
In response to growing secularism throughout the Catholic world, Pope Pius XI instituted the Feast of Christ the King through his encyclical letter Quas primas of 1925. The feast, coming towards the end of the liturgical year, symbolically points to the end of time, when the Kingdom of Jesus Christ will be established in all its fullness to the ends of the Earth. While the encyclical, that established this feast, was addressed, according to the custom of the time, to the Catholic Bishops, Pope Pius XI wanted the feast to impact the laity.
The encyclical dealt with what the Pope described correctly as “the chief cause of the difficulties under which mankind was laboring.” The Pope explained: “We remember saying that these manifold evils in the world were due to the fact that the majority of men had thrust Jesus Christ and his holy law out of their lives; that these had no place either in private affairs or in politics: and we said further, that as long as individuals and states refused to submit to the rule of our Savior, there would be no really hopeful prospect of a lasting peace among nations.”
The Pope goes on to say: “When once men recognize, both in private and in public life, that Christ is King, society will at last receive the great blessings of real liberty, well-ordered discipline, peace and harmony.”
Yet Pope Pius XI’s encyclical, Quas Primas, on Christ the King, has been virtually ignored by the so-called Catholic nations and by the Catholic clergy. It was made out to be the greatest non-event in the entire history of the Church.
What is it that caused the Catholic clergy, and the bishops of the world in particular, to be so embarrassed by this encyclical that it was virtually ignored at the time of its promulgation, and has been all but forgotten in the post-Vatican-II epoch? What is it about this encyclical which caused its teaching to be passed over in silence, if not actually contradicted, by the Second Vatican Council? It is an incontrovertible fact that this Council conspicuously and, one must conclude, deliberately, failed to reaffirm the teaching of Quas Primas.
Clearing Up Some Calendrical Confusion!
The Solemnity of Our Lord Jesus Christ, King of the Universe, commonly referred to as the Feast of Christ the King, is a relatively recent addition to the Western liturgical calendar, having been instituted in 1925 by Pope Pius XI for the Roman Catholic Church.
Since 1969, Catholics think of Christ the King as “the Sunday before Advent.” This was not the original intention of Pope Pius XI who set the date as the Sunday before All Saints: “Therefore by Our Apostolic Authority We institute the Feast of the Kingship of Our Lord Jesus Christ to be observed yearly throughout the whole world on the last Sunday of the month of October ― the Sunday, that is, which immediately precedes the Feast of All Saints.”
Pope Pius XI wanted to associate the reign of Christ the King with All the Saints (November 1st). Sanctity, as all the Popes teach, is the means by which the Kingdom of Christ is established on Earth. On the Sunday before All Saints, says Pope Pius XI, all future Popes will annually consecrate all humanity to the Sacred Heart of Jesus. The intent is that this annual consecration would create more saints and bring about Christ’s reign “on Earth as it is in Heaven.”
However, in his 1969 motu proprio Mysterii Paschalis, Pope Paul VI later changed the date of the feast of Christ the King, from the Sunday before All Saints to Sunday before Advent. His Holiness Pope Paul VI gave the feast a new title “Our Lord Jesus Christ King of All” (Regis Universorum).
Since 1969, following the changed calendar coming in the wake of the Second Vatican Council, the feast of Christ the King was moved to the final Sunday of Ordinary Time. Therefore, the earliest date on which it can occur is November 20th and the latest is November 26th. Traditional Catholics observe it on its original date, the last Sunday of October. Surprisingly, as regards Protestants, the Anglican, Lutheran, and many other Protestant churches adopted it referring to it as Christ the King Sunday. The Western rite parishes of the Russian Orthodox Church outside Russia, also observe it on the final Sunday of the ecclesiastical year, the Sunday before the First Sunday of Advent. Roman Catholics adhering to the Extraordinary Form of the Roman Rite (the Traditional Latin Mass) according to the 2007 motu proprio Summorum Pontificum of Pope Benedict XVI, use the General Roman Calendar of 1960, and as such continue to observe the Solemnity on its original date of the final Sunday of October. So there you have it! Still confused? Never mind! It is the feast and homage to Christ as King that really matters! Yet sadly, pick what date you want, that feast has not brought the fruits for which Pope Pius XI had hoped.
Christ the King is not “The In-Thing”
Sadly—and tragically for mankind in the future—devotion, honor and homage to Christ the King has not grown. Instead, the secularism—which prompted the encyclical and the feast in the first place—has continued to grow unabated, to the point that it caused the collapse of the Catholic world, with Catholics leaving the Church in droves and regular Sunday Mass attendance plummeting, and the Sacrament of Confession falling into almost total disuse.
The chief reason behind the ignoring of the Social Reign of Christ the King is that politics has separated itself from religion, the State has separated itself from the Church, the world has separated itself from Heaven, and man has separated himself from God. What was once “one house” has now been divided and made into a “duplex” or “semi-detached” house. In North America, a “duplex” house is a single building having two apartments with separate entrances for two households. This includes two-story houses having a complete apartment on each floor and also side-by-side apartments on a single lot that share a common wall. In Britain, a “duplex house” is called a “Semi-detached house”—this is what politics and religion, or the State and Church, or man and God, have become: “semi-detached.”
Marriage and Christ the King
We could also liken the world’s relationship and our relationship to Christ the King through an analogy to the current plight of marriage throughout the world. Marriage on Earth is meant to be a reflection of our union with God―or especially our union with the Second Person of the Holy Trinity, Jesus Christ. “I will espouse thee to Me forever: and I will espouse thee to Me in justice, and judgment, and in mercy, and in commiserations. I will espouse thee to Me in Faith: and thou shalt know that I am the Lord!” (Osee 2:19-20). It is hard to imagine someone loving, adoring, obeying and pleasing God if they cannot achieve that in an earthly, human, family setting!
Marital problems reflect God problems. The prevalence of adultery, separation and divorce is an indicator of how mankind acts in relation to God. We commit spiritual adultery by seeking to love something else, other than God and even love it more than God—and that something is the world. Holy Scripture calls such lovers of the world by the name “adulterers”, and just as adultery causes enmity between spouses, so too does spiritual adultery with the world, cause enmity with God: “Adulterers! Know you not that the friendship of this world is the enemy of God? Whosoever therefore will be a friend of this world, becometh an enemy of God!” (James 4:4). Many seek a separation from God, so as to better enjoy the world! This is what Our Lord and King condemns, when He says: “Lay not up to yourselves treasures on Earth … But lay up to yourselves treasures in Heaven … For where thy treasure is, there is thy heart also … No man can serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon” (Matthew 6:19-24). Yet many do try to serve God and mammon—which is like trying to have a spouse and a lover―and can be likened to partially or sporadically practicing the Faith. Some even go further, and do not merely separate themselves from their spouse for a while, in order to be with the lover, but they want a divorce—a permanent cutting of the bond of marriage—which can be likened to apostasy from the Faith.
There are very, very few truly Catholic marriages in the world today—Our Lady even revealed to St. Jacinta Marto of Fatima that most marriages (even back in 1917) were not of God and not pleasing to God! An overgrown selfishness and a near non-existent selflessness is one of the chief causes of such marriages. True love is more outgoing than incoming.
We Must Fight For Christ Our King
Following Christ our King means having to fight! “The life of man upon Earth is a warfare” (Job 7:1). “The Kingdom of Heaven suffereth violence, and the violent bear it away!” (Matthew 11:12). “Fight the good fight of faith: lay hold on eternal life, whereunto thou art called, and hast confessed a good confession before many witnesses” (1 Timothy 6:12). “This is the victory which overcometh the world, our Faith!” (1 John 5:4). Yet Faith is not an end in itself, but a stepping-stone to love and charity: “If I should have all Faith, so that I could remove mountains, and have not charity, I am nothing” (1 Corinthians 13:2). We must fight for Christ the King primarily through love or charity: “Greater love than this no man hath, that a man lay down his life for his friends” (John 15:13). Christ our King tells us: “You shall be hated by all men for My Name’s sake!” (Matthew 10:22), yet “Blessed are ye when they shall revile you, and persecute you, and speak all that is evil against you, untruly, for my sake! Be glad and rejoice, for your reward is very great in Heaven. For so they persecuted the prophets that were before you!” (Matthew 5:11-12). “Bless them that persecute you: bless, and curse not. To no man rendering evil for evil. If it be possible, as much as is in you, have peace with all men. Revenge not yourselves, my dearly beloved; but give place unto wrath, for it is written: ‘Revenge is mine, I will repay,’ saith the Lord. But if thy enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head. Be not overcome by evil, but overcome evil by good” (Romans 12:9-21).
What’s the Point?
Why do we celebrate Christ the King? Is He only King for a day? So many Catholics fly through feasts like this on “auto-pilot”—they know it is the feast day, but it is a feast only in name, and not in action. Yesterday was the feast of Christ the King—today is a different day! So put Christ back in His closet and let’s move on! Why should we do the opposite? The reason is simply a case of “agere contra” or “doing the opposite”! The world today, especially and increasingly over the last 200+ years (since the American and French Revolutions which triggered a domino-effect of Revolutions), the world has sought to throw-off the yoke of Christ—it rejects Christ, it rejects His Laws, it rejects His rightful social reign over nations and families.
“Thou hast broken My yoke, thou hast burst My bands, and thou saidst: ‘I will not serve!’” (Jeremias 2:20). “Why have the Gentiles raged, and the people devised vain things? The kings of the Earth stood up, and the princes met together, against the Lord and against His Christ. ‘Let us break Their bonds asunder: and let us cast away Their yoke from us!’ He that dwelleth in Heaven shall laugh at them: and the Lord shall deride them. Then shall He speak to them in his anger, and trouble them in His rage” (Psalm 2:1-5).
Catholics Burst Free of Christ
Today, many Catholics—even entire Catholic families—have broken loose from the saving bonds of Christ, preferring a ‘better deal’ that is offered by the world, and its invisible prince who works in its shadows—the devil. They forget Holy Scripture’s warning that the world is no friend, but an enemy: “Know you not that the friendship of this world is the enemy of God? Whosoever therefore will be a friend of this world, becometh an enemy of God” (James 4:4) and that their true king, Christ, has disassociated Himself from this world: “I am not of this world” (John 8:23). All those who are true Christians—not the fake ‘by name only’ Christians—Our Lord also disassociates from this world: “because they are not of the world; as I also am not of the world” (John 17:14); but the fake, ‘by name only’ Christians He does associate with the world: “You are from beneath, I am from above. You are of this world, I am not of this world” (John 8:23).
The Great Escape
The Catholic world is on the verge—and already quite some way down the slippery slope—of a mass apostasy: a great escape from Christ. Vatican II opened the windows and doors of the Church to the world—in the hope that the world would “come-in”; but all that has happened is that the Catholics have “got-out”: they have left in droves in the last 50 years: thousands of priests left the priesthood, many of them married; the same goes for an even greater number of desertion among the male and female religious; those who are left have fallen-foul of many terrible vices that surfaced in the last decade or two, which lend credence to Our Lady’s prophecy that the clergy, the religious and the faithful will be inundated with impurity and become cesspools of impurity.
Lust Blinds the Soul
As the spiritual masters teach us, lust blinds the mind, whereas “Blessed are the pure for they shall see God”; which blindness Our Lady speaks of, saying: “The spirit of impurity that will permeate the atmosphere during these times. Like a filthy ocean, it will run through the streets, squares and public places with an astonishing liberty ... There will be almost no virgin souls in the world … Innocence will almost no longer be found in children, nor modesty in women … Masonry, which will then be in power, will enact iniquitous laws with the objective of ... making it easy for everyone to live in sin, encouraging the procreation of illegitimate children born without the blessing of the Church ... The demon will try to persecute the Ministers of the Lord in every possible way, corrupting many of them ... The chiefs, the leaders of the people of God, have neglected prayer and penance, and the devil has bedimmed their intelligence ... These corrupted priests and religious persons ... straying from their divine mission, they degrade themselves in such a way that, before the eyes of God they quicken the rigor of the punishments ... Without virginity it will be necessary for fire from Heaven to rain down upon these lands in order to purify them” (Our Lady of Good Success & Our Lady of La Salette).
Days of Self-Service
All this is the result of having shaken-off the yoke of Christ, of having uncrowned Him and having placed the crown on the world, some person in the world, or themselves. O abominable pride! “Never suffer pride to reign in thy mind, or in thy words: for from it all perdition took its beginning” (Tobias 4:14).
Pride reigns in place of the humble Christ! Christ is not served—we now serve the world and ourselves. Which is very apt in these days of “self-service” that we see in stores, restaurants and gas-stations. It is a serious thing to usurp the throne of Christ, steal His crown, and cast Him out of the world! What else but calamity can result from this—both calamity for the world and calamity for individuals. Pride stems from self-love―and the bottom-line for most people is that they loves themselves far more than they love God. Hence, they tend to please themselves before they seek to please God. Love is an inescapable aspect of human life―but love has to be well-ordered and correctly valued. Our Lord tells us that the greatest commandment is to love God above all things and to love Him with our whole being: mind, heart, soul and strength.
The Law Of Divine Love Is The Standard For All Human Actions
St. Thomas Aquinas, in one of his conferences, says: “It is evident that not all are able to labor at learning and for that reason Christ has given a short law. Everyone can know this law and no one may be excused from observing it because of ignorance. This is the law of divine love. ‘Thou shalt love the Lord thy God, with thy whole heart, and with thy whole soul, and with thy whole mind, and with thy whole strength. This is the first commandment. And the second is like to it: Thou shalt love thy neighbor as thyself. There is no other commandment greater than these” (Mark 12:30-31).
“This law of love should be the standard for all human actions. In the case of products of human manufacture, each product is considered right and good when it conforms to a standard. So also each human act is considered right and virtuous when it conforms to the standard of divine love. ‘A new commandment I give unto you: That you love one another, as I have loved you, that you also love one another. By this shall all men know that you are My disciples, if you have love one for another’ (John 13:34-35). But when a human act does not conform to the standard of love, then it is not right, nor good, nor perfect.
“This law of divine love accomplishes in a person four things that are much to be desired.
“First, it is the cause of one’s spiritual life. For it is evident that by the very nature of the action what is loved is in the one who loves. Therefore whoever loves God possesses God in himself; for scripture says, Whoever remains in love remains in God and God in him. It is the nature of love to transform the lover into the object loved. And so if we love God, we ourselves become divinized; for again, ‘Whoever is joined to God becomes one spirit with Him.’ St. Augustine adds: ‘As the soul is the life of the body, so God is the life of the soul.’ Thus the soul acts virtuously and perfectly when she acts through charity, and, through charity, God lives in her; indeed, without charity she cannot act; for Scripture says: ‘Whoever does not love, remains in death.’ If a person possesses all the gifts of the Holy Spirit, but lacks charity, that person has no life. For it matters not whether one has the grace of tongues, or the gift of faith, or any other gift such as prophecy; these do not bring life without charity. Even if a dead body should be adorned with gold and precious jewels, it nevertheless remains dead. Holy Scripture says this clearly: “If I speak with the tongues of men, and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And if I should have prophecy and should know all mysteries, and all knowledge, and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing. And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing!’ (1 Corinthians 13:1-3).
The second point about charity is that it leads to the observance of the divine commandments. Our Lord says: ‘If you love Me, keep My commandments!’ (John 14:15). Gregory the Great says that charity is not idle. For charity is present if one is occupied about great things; but if one is not so occupied, charity is not present. We see a lover do great and difficult things because of the one loved, and that is why the Lord says: ‘If any one love Me, he will keep My word” (John 14:23). Whoever keeps this command and the law of divine love, fulfills the whole law.
“A third point about charity is that it provides protection against adversity. For misfortune cannot harm one who has charity; rather it becomes useful to that person; as Holy Scripture says: ‘All things work for good for those who love God’ (Romans 8:28). Furthermore, misfortune and difficulties seem pleasant to the lover, and our own experience verifies this.
“A fourth point about charity is that it truly leads to happiness, since eternal blessedness is promised only to those who have charity. For all other things are insufficient without charity. You must note that it is only the different degrees of charity, and not those of any other virtues, which constitute the different degrees of blessedness. Many of the saints were more abstemious than the Apostles, but the Apostles excel all the other saints in blessedness because of their higher degree of charity.” (From a conference by St. Thomas Aquinas, Opuscula, In duo praecenta).
Stop and Think of the Consequences of Christ Being King!
Words often glibly slip from our tongues without much thought being given to them. It is the same with prayers—we sometimes don’t even remember saying our prayers. Christ our King speaks of this inattentiveness, glibness, indifference and superficiality when He complains: “Jesus said to them: ‘Well did Isaias prophesy of you hypocrites, as it is written: “This people honoureth Me with their lips, but their heart is far from Me”’” (Mark 7:6).
This especially applies to our calling Jesus “King” without really realizing what are the consequences of our calling him a “King.” As they say, “Words are cheap” and the honor, homage and service we render to Christ the King is also cheap! Have you noticed the way or manner with which most people say “I love you” to their nearest and dearest? It is often a glib, superficial, half-hearted statement that is routinely and glibly used—much like the superficial and basically dishonest question we ask many times a week, or even many times a day—namely, “How are you doing?” Do we REALLY want to know how people are doing? We would be shocked and disappointed if someone suddenly decided to take up 15 to 30 minutes of our time in proceeding to tell us how they really doing, instead of giving the equally dishonest common reply of “Fine, thanks!” This kind of routine creeps into our relations with God in general, or Christ the King in particular. So much of our so-called ‘devotion’ is mere routine, that we try to camouflage as a real love and devotion. We are doing nothing other than what Our Lord complained of—we are merely honoring Him with our lips, while our hearts are far from Him.
Whose Side Are You On? Who Are You Rooting For?
The basic idea behind the “Social Kingship” of Christ is extremely easy to understand: God or the Devil. We either accept God and submit ourselves to His authority, or we revolt and say “Non serviam!” like Satan. Either we bend our knee before Jesus our Lord (Philippians 2:10), or we drink one of the many flavors of the Kool-Aid of Materialism, Atheism, Hedonism (pleasure-seeking), etc. We are either “for “ Christ the King, or we are “against” Christ the King—there can be no neutrality, no spectators—Christ our King said so Himself: “He that is not with Me, is against Me: and he that gathereth not with Me, scattereth! … Every one therefore that shall confess Me before men, I will also confess him before My Father Who is in Heaven. But he that shall deny Me before men, I will also deny him before My Father Who is in Heaven” (Matthew 12:30; 10:32-33). Unlike our words—which often from our lips and not from our heart—these words of Our Lord come from both His lips and His Heart and we should take them to heart and engrave them in our hearts!
Sr. Lucia reveals the same thing—that we must choose either Christ or the devil, and that there can be no neutrality and no mere non-committal spectating or ‘fence-sitting’ in our days: “Father, the Blessed Virgin … told me that the Devil is engaging in a battle with the Virgin, a decisive battle. It is a final battle where one side will be victorious and the other will suffer defeat. So, from now on, we are either with God or we are with the Devil; there is no middle ground.”
This comment--“From now on, we are either with God or we are with the Devil; there is no middle ground”―is not just applicable to Catholics, but to the whole world. Christ is King—not only of Catholics, not only of Christians, not only believers in a God―but Christ is even King over pagans.
King of Everyone and Everything
In Quas primas, his encyclical on Christ the King, Pope Pius XI reaffirmed Church teaching that civil States and Nations, as well as individuals, must submit themselves to the rule of Christ the King. In affirming this fundamental truth of our Faith, Pope Pius XI was not referring simply to Catholic nations, or even to Christian nations, but to the whole of mankind. He stated this truth unequivocally by quoting a passage from the encyclical Annum sacrum of Pope Leo XIII:
“The empire of Christ the King includes, not only Catholic nations, not only baptized persons, who, though of right belonging to the Church, have been led astray by error, or have been cut off from her by schism, but also all those who are outside the Christian Faith: so that truly the whole of mankind is subject to the power of Jesus Christ.”
Twofold King
All men, both as individuals and as nations, are subject to the rule of Our Lord Jesus Christ the King, and this for two reasons. Firstly, Christ is our King because He owns everyone—He is our creator: “All things were made by Him: and without Him was made nothing that was made” (John 1:3). Secondly, Christ is our King because He has redeemed us, rescued us, ransomed us, bought us back from slavery to sin and the devil by paying the price of the ransom with His Precious Blood: “In Whom we have redemption through His blood, the remission of sins” (Colossians 1:14).
Firstly, because, as God, He is our Creator. Psalm 32 summarizes the correct Creator-creature relationship in the following inspired terms: “Let all the Earth fear the Lord: and let all the inhabitants of the world be in awe of Him. For He spoke and they were made: He commanded and they were created.” God is our Creator. We are His creatures. Without Him we would not exist. We owe Him everything, and He owes us nothing. Those who are created have an absolute obligation to love and serve their Creator. This obligation is unqualified; there is no question of any possible right on the part of any man at any time to withhold his obedience.
A King Betrayed by a Betraying Council
In a world wherein we speak so often of “religious liberty” and the “separation of Church and State,” it is difficult for us to conceptualize such a social reign of Christ. The language of the Church herself has been nuanced to such an extent that we strain to find even the faintest echoes of Quas Primas (1925) forty years later in Dignitatis Humanae (1965), Vatican II’s declaration on religious freedom. The teaching of this encyclical was ignored and passed over, if not actually contradicted, by the Second Vatican Council. It is an indisputable fact that the Second Vatican Council conspicuously and, one must conclude, deliberately, failed to reaffirm the teaching of Quas primas in which Pope Pius XI reaffirmed the unbroken teaching of his predecessors, saying that States as well as individuals, must submit themselves to the rule of Christ the King.
It is very tempting, in a world that has grown so small, and which experiences so much cultural cross-pollination, to embrace, as though it was a matter of law, an “every religion is equal” religious indifferentism. How do we account for the differing faiths of so many people in melting pots like America? America was founded in large part on the principle that the government “shall make no law respecting an establishment of religion or prohibiting the free exercise thereof.” And yet, is this not the very kind of attitude that Pope Pius XI warned against, when he admonished rulers not to neglect “the public duty of reverence and obedience to the rule of Christ”?
Indeed, Pope Pius XI observed the result of failing to do so even in his own time:
“The empire of Christ over all nations was rejected. The right which the Church has from Christ himself, to teach mankind, to make laws, to govern peoples in all that pertains to their eternal salvation, that right was denied. Then gradually the religion of Christ came to be likened to false religions and to be placed ignominiously on the same level with them. It was then put under the power of the state and tolerated more or less at the whim of princes and rulers. Some men went even further, and wished to set up in the place of God’s religion a natural religion consisting in some instinctive affection of the heart. There were even some nations who thought they could dispense with God, and that their religion should consist in impiety and the neglect of God. The rebellion of individuals and states against the authority of Christ has produced deplorable consequences.”
“The kings of the Earth stood up, and the princes met together, against the Lord and against His Christ: ‘Let us break Their bonds asunder! And let us cast away Their yoke from us!’ He that dwelleth in Heaven shall laugh at them: and the Lord shall deride them. Then shall He speak to them in His anger, and trouble them in His rage!” (Psalm 2:2-5).
Is this not the situation we find ourselves in today? Vicious, savagely immoral governments are all that is to be found now in the post-Christian West. Catholics are reduced to pleas for the very sort of religious liberty the Church once condemned as an error, and are forced to embrace the essentially anarchic principles of libertarianism, all out of desperation to preserve their ability to simply continue to exist “ignominiously on the same level” with other, false religions. Meanwhile, pagan and occult practices are on the rise — not underground, but in the open — because no logical excuse exists by which the secular state can deny them the same freedom as any other religion already given equal footing in the public square.
Like Father, Like Son―Like Mother, Like Daughter—Like Nation, Like Citizen
The proverb―“Like father, like son”—is based on the Latin phrase: “qualis pater, talis filius”—of which a more correct translation reads: “As the father was, so shall the son be!” The female equivalent--“Like mother, like daughter”—finds its source in Holy Scripture: “Behold every one that useth a common proverb, shall use this against thee, saying: ‘As the mother was, so also is her daughter!’” (Ezechiel 16:44).
Everyone is heavily influenced by their family, relatives and surrounding environment. It is natural and instinctive for children to copy their parents. The same is true, to a certain extent, of our environment and its culture. There is a lot of truth to the famous saying: “You cannot put clothes in a smoky room without them taking on the smell of smoke.” If you are immersed in a Liberal environment, then you will increasingly take on traits of Liberalism. If you surround yourself with pagans and paganism, you will begin to accept certain pagan values. If a Catholic family is lukewarm, it will more likely produce souls for Hell rather than Heaven. A French say—that some attribute to St. John Vianney, the Curé of Ars—says: “A saintly priest will produce a holy parish. Whereas a holy priest will only produce a good parish. However, a good priest will produce a lukewarm parish, but a lukewarm priest will produce a parish of devils.” The principle being that your subordinates will usually be at a lower standard or level to where you are.
Liquid can eat through metal! Someone found this hard to believe until they saw it with their own two eyes. A person had a metal pot with some stains on the bottom. They put chlorine bleach in the pot and left it for a few days. They were surprised after the second day when they noticed what appeared to be rust spots developing in the pot. Over the next couple of days, the rust spots grew. After about 4 days, they finally dumped the chlorine out. Most of the stain was gone, but when they held the pot up to the sunlight, there were a number of small holes in the bottom of the pot. The pot said “stainless steel” on the bottom, created by the JA Bornschaft Company. So there you have it: Proof that you should not attempt to clean metal pots (at least Stainless Steel ones) with chlorine bleach! However, the moral of true story is that no matter how tough and strong you may imagine your Faith to be, it can be corroded and eroded if it is immersed in a hostile, or worldly atmosphere. The soft liquid eroded the hard steel! Food for thought!
In response to growing secularism throughout the Catholic world, Pope Pius XI instituted the Feast of Christ the King through his encyclical letter Quas primas of 1925. The feast, coming towards the end of the liturgical year, symbolically points to the end of time, when the Kingdom of Jesus Christ will be established in all its fullness to the ends of the Earth. While the encyclical, that established this feast, was addressed, according to the custom of the time, to the Catholic Bishops, Pope Pius XI wanted the feast to impact the laity.
The encyclical dealt with what the Pope described correctly as “the chief cause of the difficulties under which mankind was laboring.” The Pope explained: “We remember saying that these manifold evils in the world were due to the fact that the majority of men had thrust Jesus Christ and his holy law out of their lives; that these had no place either in private affairs or in politics: and we said further, that as long as individuals and states refused to submit to the rule of our Savior, there would be no really hopeful prospect of a lasting peace among nations.”
The Pope goes on to say: “When once men recognize, both in private and in public life, that Christ is King, society will at last receive the great blessings of real liberty, well-ordered discipline, peace and harmony.”
Yet Pope Pius XI’s encyclical, Quas Primas, on Christ the King, has been virtually ignored by the so-called Catholic nations and by the Catholic clergy. It was made out to be the greatest non-event in the entire history of the Church.
What is it that caused the Catholic clergy, and the bishops of the world in particular, to be so embarrassed by this encyclical that it was virtually ignored at the time of its promulgation, and has been all but forgotten in the post-Vatican-II epoch? What is it about this encyclical which caused its teaching to be passed over in silence, if not actually contradicted, by the Second Vatican Council? It is an incontrovertible fact that this Council conspicuously and, one must conclude, deliberately, failed to reaffirm the teaching of Quas Primas.
Clearing Up Some Calendrical Confusion!
The Solemnity of Our Lord Jesus Christ, King of the Universe, commonly referred to as the Feast of Christ the King, is a relatively recent addition to the Western liturgical calendar, having been instituted in 1925 by Pope Pius XI for the Roman Catholic Church.
Since 1969, Catholics think of Christ the King as “the Sunday before Advent.” This was not the original intention of Pope Pius XI who set the date as the Sunday before All Saints: “Therefore by Our Apostolic Authority We institute the Feast of the Kingship of Our Lord Jesus Christ to be observed yearly throughout the whole world on the last Sunday of the month of October ― the Sunday, that is, which immediately precedes the Feast of All Saints.”
Pope Pius XI wanted to associate the reign of Christ the King with All the Saints (November 1st). Sanctity, as all the Popes teach, is the means by which the Kingdom of Christ is established on Earth. On the Sunday before All Saints, says Pope Pius XI, all future Popes will annually consecrate all humanity to the Sacred Heart of Jesus. The intent is that this annual consecration would create more saints and bring about Christ’s reign “on Earth as it is in Heaven.”
However, in his 1969 motu proprio Mysterii Paschalis, Pope Paul VI later changed the date of the feast of Christ the King, from the Sunday before All Saints to Sunday before Advent. His Holiness Pope Paul VI gave the feast a new title “Our Lord Jesus Christ King of All” (Regis Universorum).
Since 1969, following the changed calendar coming in the wake of the Second Vatican Council, the feast of Christ the King was moved to the final Sunday of Ordinary Time. Therefore, the earliest date on which it can occur is November 20th and the latest is November 26th. Traditional Catholics observe it on its original date, the last Sunday of October. Surprisingly, as regards Protestants, the Anglican, Lutheran, and many other Protestant churches adopted it referring to it as Christ the King Sunday. The Western rite parishes of the Russian Orthodox Church outside Russia, also observe it on the final Sunday of the ecclesiastical year, the Sunday before the First Sunday of Advent. Roman Catholics adhering to the Extraordinary Form of the Roman Rite (the Traditional Latin Mass) according to the 2007 motu proprio Summorum Pontificum of Pope Benedict XVI, use the General Roman Calendar of 1960, and as such continue to observe the Solemnity on its original date of the final Sunday of October. So there you have it! Still confused? Never mind! It is the feast and homage to Christ as King that really matters! Yet sadly, pick what date you want, that feast has not brought the fruits for which Pope Pius XI had hoped.
Christ the King is not “The In-Thing”
Sadly—and tragically for mankind in the future—devotion, honor and homage to Christ the King has not grown. Instead, the secularism—which prompted the encyclical and the feast in the first place—has continued to grow unabated, to the point that it caused the collapse of the Catholic world, with Catholics leaving the Church in droves and regular Sunday Mass attendance plummeting, and the Sacrament of Confession falling into almost total disuse.
The chief reason behind the ignoring of the Social Reign of Christ the King is that politics has separated itself from religion, the State has separated itself from the Church, the world has separated itself from Heaven, and man has separated himself from God. What was once “one house” has now been divided and made into a “duplex” or “semi-detached” house. In North America, a “duplex” house is a single building having two apartments with separate entrances for two households. This includes two-story houses having a complete apartment on each floor and also side-by-side apartments on a single lot that share a common wall. In Britain, a “duplex house” is called a “Semi-detached house”—this is what politics and religion, or the State and Church, or man and God, have become: “semi-detached.”
Marriage and Christ the King
We could also liken the world’s relationship and our relationship to Christ the King through an analogy to the current plight of marriage throughout the world. Marriage on Earth is meant to be a reflection of our union with God―or especially our union with the Second Person of the Holy Trinity, Jesus Christ. “I will espouse thee to Me forever: and I will espouse thee to Me in justice, and judgment, and in mercy, and in commiserations. I will espouse thee to Me in Faith: and thou shalt know that I am the Lord!” (Osee 2:19-20). It is hard to imagine someone loving, adoring, obeying and pleasing God if they cannot achieve that in an earthly, human, family setting!
Marital problems reflect God problems. The prevalence of adultery, separation and divorce is an indicator of how mankind acts in relation to God. We commit spiritual adultery by seeking to love something else, other than God and even love it more than God—and that something is the world. Holy Scripture calls such lovers of the world by the name “adulterers”, and just as adultery causes enmity between spouses, so too does spiritual adultery with the world, cause enmity with God: “Adulterers! Know you not that the friendship of this world is the enemy of God? Whosoever therefore will be a friend of this world, becometh an enemy of God!” (James 4:4). Many seek a separation from God, so as to better enjoy the world! This is what Our Lord and King condemns, when He says: “Lay not up to yourselves treasures on Earth … But lay up to yourselves treasures in Heaven … For where thy treasure is, there is thy heart also … No man can serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon” (Matthew 6:19-24). Yet many do try to serve God and mammon—which is like trying to have a spouse and a lover―and can be likened to partially or sporadically practicing the Faith. Some even go further, and do not merely separate themselves from their spouse for a while, in order to be with the lover, but they want a divorce—a permanent cutting of the bond of marriage—which can be likened to apostasy from the Faith.
There are very, very few truly Catholic marriages in the world today—Our Lady even revealed to St. Jacinta Marto of Fatima that most marriages (even back in 1917) were not of God and not pleasing to God! An overgrown selfishness and a near non-existent selflessness is one of the chief causes of such marriages. True love is more outgoing than incoming.
We Must Fight For Christ Our King
Following Christ our King means having to fight! “The life of man upon Earth is a warfare” (Job 7:1). “The Kingdom of Heaven suffereth violence, and the violent bear it away!” (Matthew 11:12). “Fight the good fight of faith: lay hold on eternal life, whereunto thou art called, and hast confessed a good confession before many witnesses” (1 Timothy 6:12). “This is the victory which overcometh the world, our Faith!” (1 John 5:4). Yet Faith is not an end in itself, but a stepping-stone to love and charity: “If I should have all Faith, so that I could remove mountains, and have not charity, I am nothing” (1 Corinthians 13:2). We must fight for Christ the King primarily through love or charity: “Greater love than this no man hath, that a man lay down his life for his friends” (John 15:13). Christ our King tells us: “You shall be hated by all men for My Name’s sake!” (Matthew 10:22), yet “Blessed are ye when they shall revile you, and persecute you, and speak all that is evil against you, untruly, for my sake! Be glad and rejoice, for your reward is very great in Heaven. For so they persecuted the prophets that were before you!” (Matthew 5:11-12). “Bless them that persecute you: bless, and curse not. To no man rendering evil for evil. If it be possible, as much as is in you, have peace with all men. Revenge not yourselves, my dearly beloved; but give place unto wrath, for it is written: ‘Revenge is mine, I will repay,’ saith the Lord. But if thy enemy be hungry, give him to eat; if he thirst, give him to drink. For, doing this, thou shalt heap coals of fire upon his head. Be not overcome by evil, but overcome evil by good” (Romans 12:9-21).
What’s the Point?
Why do we celebrate Christ the King? Is He only King for a day? So many Catholics fly through feasts like this on “auto-pilot”—they know it is the feast day, but it is a feast only in name, and not in action. Yesterday was the feast of Christ the King—today is a different day! So put Christ back in His closet and let’s move on! Why should we do the opposite? The reason is simply a case of “agere contra” or “doing the opposite”! The world today, especially and increasingly over the last 200+ years (since the American and French Revolutions which triggered a domino-effect of Revolutions), the world has sought to throw-off the yoke of Christ—it rejects Christ, it rejects His Laws, it rejects His rightful social reign over nations and families.
“Thou hast broken My yoke, thou hast burst My bands, and thou saidst: ‘I will not serve!’” (Jeremias 2:20). “Why have the Gentiles raged, and the people devised vain things? The kings of the Earth stood up, and the princes met together, against the Lord and against His Christ. ‘Let us break Their bonds asunder: and let us cast away Their yoke from us!’ He that dwelleth in Heaven shall laugh at them: and the Lord shall deride them. Then shall He speak to them in his anger, and trouble them in His rage” (Psalm 2:1-5).
Catholics Burst Free of Christ
Today, many Catholics—even entire Catholic families—have broken loose from the saving bonds of Christ, preferring a ‘better deal’ that is offered by the world, and its invisible prince who works in its shadows—the devil. They forget Holy Scripture’s warning that the world is no friend, but an enemy: “Know you not that the friendship of this world is the enemy of God? Whosoever therefore will be a friend of this world, becometh an enemy of God” (James 4:4) and that their true king, Christ, has disassociated Himself from this world: “I am not of this world” (John 8:23). All those who are true Christians—not the fake ‘by name only’ Christians—Our Lord also disassociates from this world: “because they are not of the world; as I also am not of the world” (John 17:14); but the fake, ‘by name only’ Christians He does associate with the world: “You are from beneath, I am from above. You are of this world, I am not of this world” (John 8:23).
The Great Escape
The Catholic world is on the verge—and already quite some way down the slippery slope—of a mass apostasy: a great escape from Christ. Vatican II opened the windows and doors of the Church to the world—in the hope that the world would “come-in”; but all that has happened is that the Catholics have “got-out”: they have left in droves in the last 50 years: thousands of priests left the priesthood, many of them married; the same goes for an even greater number of desertion among the male and female religious; those who are left have fallen-foul of many terrible vices that surfaced in the last decade or two, which lend credence to Our Lady’s prophecy that the clergy, the religious and the faithful will be inundated with impurity and become cesspools of impurity.
Lust Blinds the Soul
As the spiritual masters teach us, lust blinds the mind, whereas “Blessed are the pure for they shall see God”; which blindness Our Lady speaks of, saying: “The spirit of impurity that will permeate the atmosphere during these times. Like a filthy ocean, it will run through the streets, squares and public places with an astonishing liberty ... There will be almost no virgin souls in the world … Innocence will almost no longer be found in children, nor modesty in women … Masonry, which will then be in power, will enact iniquitous laws with the objective of ... making it easy for everyone to live in sin, encouraging the procreation of illegitimate children born without the blessing of the Church ... The demon will try to persecute the Ministers of the Lord in every possible way, corrupting many of them ... The chiefs, the leaders of the people of God, have neglected prayer and penance, and the devil has bedimmed their intelligence ... These corrupted priests and religious persons ... straying from their divine mission, they degrade themselves in such a way that, before the eyes of God they quicken the rigor of the punishments ... Without virginity it will be necessary for fire from Heaven to rain down upon these lands in order to purify them” (Our Lady of Good Success & Our Lady of La Salette).
Days of Self-Service
All this is the result of having shaken-off the yoke of Christ, of having uncrowned Him and having placed the crown on the world, some person in the world, or themselves. O abominable pride! “Never suffer pride to reign in thy mind, or in thy words: for from it all perdition took its beginning” (Tobias 4:14).
Pride reigns in place of the humble Christ! Christ is not served—we now serve the world and ourselves. Which is very apt in these days of “self-service” that we see in stores, restaurants and gas-stations. It is a serious thing to usurp the throne of Christ, steal His crown, and cast Him out of the world! What else but calamity can result from this—both calamity for the world and calamity for individuals. Pride stems from self-love―and the bottom-line for most people is that they loves themselves far more than they love God. Hence, they tend to please themselves before they seek to please God. Love is an inescapable aspect of human life―but love has to be well-ordered and correctly valued. Our Lord tells us that the greatest commandment is to love God above all things and to love Him with our whole being: mind, heart, soul and strength.
The Law Of Divine Love Is The Standard For All Human Actions
St. Thomas Aquinas, in one of his conferences, says: “It is evident that not all are able to labor at learning and for that reason Christ has given a short law. Everyone can know this law and no one may be excused from observing it because of ignorance. This is the law of divine love. ‘Thou shalt love the Lord thy God, with thy whole heart, and with thy whole soul, and with thy whole mind, and with thy whole strength. This is the first commandment. And the second is like to it: Thou shalt love thy neighbor as thyself. There is no other commandment greater than these” (Mark 12:30-31).
“This law of love should be the standard for all human actions. In the case of products of human manufacture, each product is considered right and good when it conforms to a standard. So also each human act is considered right and virtuous when it conforms to the standard of divine love. ‘A new commandment I give unto you: That you love one another, as I have loved you, that you also love one another. By this shall all men know that you are My disciples, if you have love one for another’ (John 13:34-35). But when a human act does not conform to the standard of love, then it is not right, nor good, nor perfect.
“This law of divine love accomplishes in a person four things that are much to be desired.
“First, it is the cause of one’s spiritual life. For it is evident that by the very nature of the action what is loved is in the one who loves. Therefore whoever loves God possesses God in himself; for scripture says, Whoever remains in love remains in God and God in him. It is the nature of love to transform the lover into the object loved. And so if we love God, we ourselves become divinized; for again, ‘Whoever is joined to God becomes one spirit with Him.’ St. Augustine adds: ‘As the soul is the life of the body, so God is the life of the soul.’ Thus the soul acts virtuously and perfectly when she acts through charity, and, through charity, God lives in her; indeed, without charity she cannot act; for Scripture says: ‘Whoever does not love, remains in death.’ If a person possesses all the gifts of the Holy Spirit, but lacks charity, that person has no life. For it matters not whether one has the grace of tongues, or the gift of faith, or any other gift such as prophecy; these do not bring life without charity. Even if a dead body should be adorned with gold and precious jewels, it nevertheless remains dead. Holy Scripture says this clearly: “If I speak with the tongues of men, and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And if I should have prophecy and should know all mysteries, and all knowledge, and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing. And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing!’ (1 Corinthians 13:1-3).
The second point about charity is that it leads to the observance of the divine commandments. Our Lord says: ‘If you love Me, keep My commandments!’ (John 14:15). Gregory the Great says that charity is not idle. For charity is present if one is occupied about great things; but if one is not so occupied, charity is not present. We see a lover do great and difficult things because of the one loved, and that is why the Lord says: ‘If any one love Me, he will keep My word” (John 14:23). Whoever keeps this command and the law of divine love, fulfills the whole law.
“A third point about charity is that it provides protection against adversity. For misfortune cannot harm one who has charity; rather it becomes useful to that person; as Holy Scripture says: ‘All things work for good for those who love God’ (Romans 8:28). Furthermore, misfortune and difficulties seem pleasant to the lover, and our own experience verifies this.
“A fourth point about charity is that it truly leads to happiness, since eternal blessedness is promised only to those who have charity. For all other things are insufficient without charity. You must note that it is only the different degrees of charity, and not those of any other virtues, which constitute the different degrees of blessedness. Many of the saints were more abstemious than the Apostles, but the Apostles excel all the other saints in blessedness because of their higher degree of charity.” (From a conference by St. Thomas Aquinas, Opuscula, In duo praecenta).
Stop and Think of the Consequences of Christ Being King!
Words often glibly slip from our tongues without much thought being given to them. It is the same with prayers—we sometimes don’t even remember saying our prayers. Christ our King speaks of this inattentiveness, glibness, indifference and superficiality when He complains: “Jesus said to them: ‘Well did Isaias prophesy of you hypocrites, as it is written: “This people honoureth Me with their lips, but their heart is far from Me”’” (Mark 7:6).
This especially applies to our calling Jesus “King” without really realizing what are the consequences of our calling him a “King.” As they say, “Words are cheap” and the honor, homage and service we render to Christ the King is also cheap! Have you noticed the way or manner with which most people say “I love you” to their nearest and dearest? It is often a glib, superficial, half-hearted statement that is routinely and glibly used—much like the superficial and basically dishonest question we ask many times a week, or even many times a day—namely, “How are you doing?” Do we REALLY want to know how people are doing? We would be shocked and disappointed if someone suddenly decided to take up 15 to 30 minutes of our time in proceeding to tell us how they really doing, instead of giving the equally dishonest common reply of “Fine, thanks!” This kind of routine creeps into our relations with God in general, or Christ the King in particular. So much of our so-called ‘devotion’ is mere routine, that we try to camouflage as a real love and devotion. We are doing nothing other than what Our Lord complained of—we are merely honoring Him with our lips, while our hearts are far from Him.
Whose Side Are You On? Who Are You Rooting For?
The basic idea behind the “Social Kingship” of Christ is extremely easy to understand: God or the Devil. We either accept God and submit ourselves to His authority, or we revolt and say “Non serviam!” like Satan. Either we bend our knee before Jesus our Lord (Philippians 2:10), or we drink one of the many flavors of the Kool-Aid of Materialism, Atheism, Hedonism (pleasure-seeking), etc. We are either “for “ Christ the King, or we are “against” Christ the King—there can be no neutrality, no spectators—Christ our King said so Himself: “He that is not with Me, is against Me: and he that gathereth not with Me, scattereth! … Every one therefore that shall confess Me before men, I will also confess him before My Father Who is in Heaven. But he that shall deny Me before men, I will also deny him before My Father Who is in Heaven” (Matthew 12:30; 10:32-33). Unlike our words—which often from our lips and not from our heart—these words of Our Lord come from both His lips and His Heart and we should take them to heart and engrave them in our hearts!
Sr. Lucia reveals the same thing—that we must choose either Christ or the devil, and that there can be no neutrality and no mere non-committal spectating or ‘fence-sitting’ in our days: “Father, the Blessed Virgin … told me that the Devil is engaging in a battle with the Virgin, a decisive battle. It is a final battle where one side will be victorious and the other will suffer defeat. So, from now on, we are either with God or we are with the Devil; there is no middle ground.”
This comment--“From now on, we are either with God or we are with the Devil; there is no middle ground”―is not just applicable to Catholics, but to the whole world. Christ is King—not only of Catholics, not only of Christians, not only believers in a God―but Christ is even King over pagans.
King of Everyone and Everything
In Quas primas, his encyclical on Christ the King, Pope Pius XI reaffirmed Church teaching that civil States and Nations, as well as individuals, must submit themselves to the rule of Christ the King. In affirming this fundamental truth of our Faith, Pope Pius XI was not referring simply to Catholic nations, or even to Christian nations, but to the whole of mankind. He stated this truth unequivocally by quoting a passage from the encyclical Annum sacrum of Pope Leo XIII:
“The empire of Christ the King includes, not only Catholic nations, not only baptized persons, who, though of right belonging to the Church, have been led astray by error, or have been cut off from her by schism, but also all those who are outside the Christian Faith: so that truly the whole of mankind is subject to the power of Jesus Christ.”
Twofold King
All men, both as individuals and as nations, are subject to the rule of Our Lord Jesus Christ the King, and this for two reasons. Firstly, Christ is our King because He owns everyone—He is our creator: “All things were made by Him: and without Him was made nothing that was made” (John 1:3). Secondly, Christ is our King because He has redeemed us, rescued us, ransomed us, bought us back from slavery to sin and the devil by paying the price of the ransom with His Precious Blood: “In Whom we have redemption through His blood, the remission of sins” (Colossians 1:14).
Firstly, because, as God, He is our Creator. Psalm 32 summarizes the correct Creator-creature relationship in the following inspired terms: “Let all the Earth fear the Lord: and let all the inhabitants of the world be in awe of Him. For He spoke and they were made: He commanded and they were created.” God is our Creator. We are His creatures. Without Him we would not exist. We owe Him everything, and He owes us nothing. Those who are created have an absolute obligation to love and serve their Creator. This obligation is unqualified; there is no question of any possible right on the part of any man at any time to withhold his obedience.
A King Betrayed by a Betraying Council
In a world wherein we speak so often of “religious liberty” and the “separation of Church and State,” it is difficult for us to conceptualize such a social reign of Christ. The language of the Church herself has been nuanced to such an extent that we strain to find even the faintest echoes of Quas Primas (1925) forty years later in Dignitatis Humanae (1965), Vatican II’s declaration on religious freedom. The teaching of this encyclical was ignored and passed over, if not actually contradicted, by the Second Vatican Council. It is an indisputable fact that the Second Vatican Council conspicuously and, one must conclude, deliberately, failed to reaffirm the teaching of Quas primas in which Pope Pius XI reaffirmed the unbroken teaching of his predecessors, saying that States as well as individuals, must submit themselves to the rule of Christ the King.
It is very tempting, in a world that has grown so small, and which experiences so much cultural cross-pollination, to embrace, as though it was a matter of law, an “every religion is equal” religious indifferentism. How do we account for the differing faiths of so many people in melting pots like America? America was founded in large part on the principle that the government “shall make no law respecting an establishment of religion or prohibiting the free exercise thereof.” And yet, is this not the very kind of attitude that Pope Pius XI warned against, when he admonished rulers not to neglect “the public duty of reverence and obedience to the rule of Christ”?
Indeed, Pope Pius XI observed the result of failing to do so even in his own time:
“The empire of Christ over all nations was rejected. The right which the Church has from Christ himself, to teach mankind, to make laws, to govern peoples in all that pertains to their eternal salvation, that right was denied. Then gradually the religion of Christ came to be likened to false religions and to be placed ignominiously on the same level with them. It was then put under the power of the state and tolerated more or less at the whim of princes and rulers. Some men went even further, and wished to set up in the place of God’s religion a natural religion consisting in some instinctive affection of the heart. There were even some nations who thought they could dispense with God, and that their religion should consist in impiety and the neglect of God. The rebellion of individuals and states against the authority of Christ has produced deplorable consequences.”
“The kings of the Earth stood up, and the princes met together, against the Lord and against His Christ: ‘Let us break Their bonds asunder! And let us cast away Their yoke from us!’ He that dwelleth in Heaven shall laugh at them: and the Lord shall deride them. Then shall He speak to them in His anger, and trouble them in His rage!” (Psalm 2:2-5).
Is this not the situation we find ourselves in today? Vicious, savagely immoral governments are all that is to be found now in the post-Christian West. Catholics are reduced to pleas for the very sort of religious liberty the Church once condemned as an error, and are forced to embrace the essentially anarchic principles of libertarianism, all out of desperation to preserve their ability to simply continue to exist “ignominiously on the same level” with other, false religions. Meanwhile, pagan and occult practices are on the rise — not underground, but in the open — because no logical excuse exists by which the secular state can deny them the same freedom as any other religion already given equal footing in the public square.
Like Father, Like Son―Like Mother, Like Daughter—Like Nation, Like Citizen
The proverb―“Like father, like son”—is based on the Latin phrase: “qualis pater, talis filius”—of which a more correct translation reads: “As the father was, so shall the son be!” The female equivalent--“Like mother, like daughter”—finds its source in Holy Scripture: “Behold every one that useth a common proverb, shall use this against thee, saying: ‘As the mother was, so also is her daughter!’” (Ezechiel 16:44).
Everyone is heavily influenced by their family, relatives and surrounding environment. It is natural and instinctive for children to copy their parents. The same is true, to a certain extent, of our environment and its culture. There is a lot of truth to the famous saying: “You cannot put clothes in a smoky room without them taking on the smell of smoke.” If you are immersed in a Liberal environment, then you will increasingly take on traits of Liberalism. If you surround yourself with pagans and paganism, you will begin to accept certain pagan values. If a Catholic family is lukewarm, it will more likely produce souls for Hell rather than Heaven. A French say—that some attribute to St. John Vianney, the Curé of Ars—says: “A saintly priest will produce a holy parish. Whereas a holy priest will only produce a good parish. However, a good priest will produce a lukewarm parish, but a lukewarm priest will produce a parish of devils.” The principle being that your subordinates will usually be at a lower standard or level to where you are.
Liquid can eat through metal! Someone found this hard to believe until they saw it with their own two eyes. A person had a metal pot with some stains on the bottom. They put chlorine bleach in the pot and left it for a few days. They were surprised after the second day when they noticed what appeared to be rust spots developing in the pot. Over the next couple of days, the rust spots grew. After about 4 days, they finally dumped the chlorine out. Most of the stain was gone, but when they held the pot up to the sunlight, there were a number of small holes in the bottom of the pot. The pot said “stainless steel” on the bottom, created by the JA Bornschaft Company. So there you have it: Proof that you should not attempt to clean metal pots (at least Stainless Steel ones) with chlorine bleach! However, the moral of true story is that no matter how tough and strong you may imagine your Faith to be, it can be corroded and eroded if it is immersed in a hostile, or worldly atmosphere. The soft liquid eroded the hard steel! Food for thought!
DOUBLE DAY ARTICLE : Saturday October 26th & Sunday October 27th
Article 11
Why Your Sacramentals Don't Work For You
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Article 11
Why Your Sacramentals Don't Work For You
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The Engine Won’t Start!
You can have the fanciest car in town―but it is of little use to you if the engine won’t start, or if you have no gasoline in its tank. You can have a powerful computer―but if there is a power outage and your battery is flat, then it is pretty useless. Something similar to this can happen in our use of Sacramentals. You can have can have one Sacaramental or one hundred Sacramentals―you still need some kind of “power-source” or “energy” in order to make them work for you.
Sacramentals are not unlike the Sacraments in that they are channels of grace and can obtain for us these benefits:
(1) Actual graces
(2) Forgiveness of venial sins
(3) Remission of temporal punishment
(4) Health of body and material blessings
(5) Protection from evil spirits
How do Sacramentals Work?
The power of Sacramentals, then, depends greatly on (1) the devotion of both the priest who gives the blessing and (2) the devotion of the person who is receiving the Sacramental. Sacramentals depend on the prayers of the Church, the prayers of the blessings that are imposed on them, and the merits of Jesus Christ, the Blessed Mother, and the Saints. Of themselves Sacramentals do not save souls, but they are the means for securing heavenly help for those who use them properly.
Regarding blessed objects of devotion, it is good to remember that it is the blessing the priest gives an object that makes it a Sacramental. The blessing gives God ownership over the object and dedicates it to Him, and He then works through it. This is why it is very important to have Sacramentals blessed―without the blessing they do not hold any of the graces of benefits promised by the Church. To believe otherwise is to degrade the Sacramental to the level of a good luck charm. It is superstition to hold that the grace and spiritual benefit one may receive comes from the Sacramental itself; all grace comes from God. A Sacramental is merely a channel through which He has chosen to work.
Sacramentals obtain favors from God (1) through the prayers of the Church, offered for those who make use of them, and (2) through the devotion they inspire. Since they are blessed objects, Sacramentals should always be treated with reverence and devotion. It is a custom of Catholics to kiss a Rosary or Scapular that they have accidentally dropped on the ground. The Sign of the Cross or a genuflection should be made deliberately and prayerfully.
How can mere material things help us on the way to Heaven? How can water, metal, or a piece of cloth help save our souls? You must always remember that Sacramentals, in themselves, have no power to save or help us. It would be superstitious to say they had any such power. But things like a crucifix, a holy picture, a statue, a candle, do excite spiritual thoughts and intense spiritual feelings in those who use them correctly. They excite the fear and love of God; they arouse trust and hope in His mercy; they awaken sorrow and joy in the Lord. Their value lies in the fact that they have been set aside by the Church for sacred purposes, by the power of the Church’s official prayer, and by the merits of Christ, preserved and distributed by His Church.
The efficacy or effectiveness of Sacramentals depends on the power of the Church’s impetration (entreaty, intercession or beseeching), and not solely on the devotion of the subject who uses them. We say that the Sacraments work “ex opere operato,” that is, in virtue of the outward signs that are performed, e.g. the pouring of water while saying the words of Baptism; or making the Sign of the Cross over a penitent while saying the words of absolution. On the other hand, we are accustomed to hear that the Sacramentals work “ex opere operantis” ― which means according to the degree of the intensity of devotion in those who use them. Yet this is only part of the truth. The thing is cast in an altogether different light when it is stated in full precision, namely, that the Sacramentals work “ex opere operantis Ecclesiae,” which means that their efficacy is in first place dependent on the power of the Church’s intercession, and only secondly on the intensity of the devout dispositions of the person possessing or using the Sacramental.
Lack of Esteem Results in Lack of Power
If it is true that, in the world of today, the worldliness of most people has led to very low evaluation and appreciation of the seven Sacraments of Christ, then surely it can be said, all the more readily, that the Sacramentals fare even worse. If a certain measure of humility and simplicity is needed by man to recognize God at work with, and in, and for us in the greater mysteries, the Eucharist and the other Sacraments, it is required even in greater measure to recognize His action in those consecratory acts which are lesser than those seven, namely, the Sacramentals. For a long time the Sacramental acts such as the many consecrations and blessings of the Church have been, if not actually disdained or despised, looked upon with apathy and indifference by most Catholics. In all honesty―how many people seek to have the priest bless their home; or give them blessings for the sick; or have Rosaries, medals, statues and images blessed? A minority!
What requires stressing here is that men should not belittle the Sacramentals! Why? Because of the fact that they owe their institution in greatest part―not to the positive will and act of Christ―but instead to the will and act of the Church. For in the light of the doctrine of the Mystical Body of Christ, both have a sacred origin, the Sacraments from the person of the historical Christ, the Sacraments from the Mystic Christ, the Mystical Body of Christ--Christ living and working in His Mystical Bride, the Church. The Sacramentals are very aptly designated as extensions and radiation of the Sacraments. Both are sources of divine life; both have an identical purpose, divine life. They have, moreover, an identical cause or source―which is the Passion, Death and Resurrection of Jesus Christ; although the Sacraments differ from Sacramentals in nature, effectiveness, and intensity.
Although we have stressed the truth that the Sacramentals derive their efficacy chiefly from the intercessory power of the Church, we should not minimize the role played by man’s own subjective dispositions. The Sacraments, too, for that matter, demand something of the individual recipient―at the very least that the subject place no obstacle in the way of grace. But, in the case of the Sacramentals, man’s cooperation has a very large part to play if they are to attain their full purpose. Their function is to provide an atmosphere in which the virtue of religion can thrive, and to produce a psychological reaction in man, to raise his thoughts and aspirations out of the realm of profane and worldly things, and up to the realm of the sacred, to fix his heart on the things of the spirit, to impress on his consciousness God’s will for him and God’s providence always hovering over him.
Sacramentals are Helps to Salvation, Not Guarantees of Salvation
The tendency of many―or even most―people, is to see in the Sacramentals (especially such as the Brown Scapular) a ‘magical’, automatic, unconditional guarantee of salvation―looking upon the Scapular as a kind “holy lucky rabbit’s foot” or “holy lucky horseshoe”! They falsely imagine that there is no effort demanded and required on their part―that the mere possession and wearing of this “holy lucky object” has some kind of “abracadabra” power to open the gates of Heaven―no matter what! We might apply here what St. Alphonsus says about devotion to Mary in general: “When we declare that it is impossible for a servant of Mary to be lost, we do not mean those who by their devotion to Mary think themselves warranted to sin freely. We state that these reckless people, because of their presumption, deserve to be treated with rigor and not with kindness.”
Sacramentals are a “Quid Pro Quo”
You could―in a broad sense―say that the Sacramentals work on a “quid pro quo” basis. “Quid pro quo” is a Latin phrase that literally means “something for something”―in the sense of “you get nothing for nothing” and is used in English to mean an exchange of goods or services, in which one transfer is dependent upon the other; “a favor for a favor.” Phrases with similar meanings include: “give and take”, “tit for tat”, and “you scratch my back, and I'll scratch yours” and “one hand washes the other”.
Holy Scripture says more or less the same thing in various ways: “All things therefore whatsoever you would that men should do to you, do you also to them” (Matthew 7:12) … “As you would that men should do to you, do you also to them in like manner” (Luke 6:31) … “For what things a man shall sow, those also shall he reap. For he that soweth in his flesh, of the flesh also shall reap corruption. But he that soweth in the spirit, of the spirit shall reap life everlasting” {Galatians 6:8) … “He that soweth iniquity shall reap evils” (Proverbs 22:8) … “He who soweth sparingly, shall also reap sparingly: and he who soweth in blessings, shall also reap blessings” (2 Corinthians 9:6) … “With what measure you mete, it shall be measured to you again” (Matthew 7:2). If it true, as Our Lord says: “Many sins are forgiven her, because she hath loved much. But to whom loveth less, less is forgiven” (Luke 7:47)―then you can also say: “Many graces are given to him who loves much, but less graces are given to him who loves less!” That is pretty much how the Sacramentals work―the more we love, the more devotion we show, the more intense we are―then the more we get through the Sacramentals, the more we get out of them.
The Parable of the Talents and Sacramentals
Even though the Parable of the Talents has nothing to do with Sacramentals―the principle that Our Lord teaches in that parable is just as applicable to the matter of Sacramentals as well as all God’s gifts. The principle being that we are meant to diligently work with and draw profit out of what gives us. Here is the parable―you could, in your mind, substitute the word “Sacramental” for the word “talent”.
“For even as a man going into a far country, called his servants, and delivered to them his goods. And to one he gave five talents, and to another two, and to another one, to everyone according to his proper ability: and immediately he took his journey. And he that had received the five talents, went his way, and traded with the same, and gained other five. And in like manner he that had received the two, gained other two. But he that had received the one, going his way dug into the earth, and hid his lord’s money.
“But after a long time the lord of those servants came, and reckoned with them. And he that had received the five talents coming, brought other five talents, saying: ‘Lord, thou didst deliver to me five talents, behold I have gained other five over and above!’ His lord said to him: ‘Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord!’
“And he also that had received the two talents came and said: ‘Lord, thou deliveredst two talents to me: behold I have gained other two!’ His lord said to him: ‘Well done, good and faithful servant: because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord!’
“But he that had received the one talent, came and said: ‘Lord, I know that thou art a hard man; thou reapest where thou hast not sown, and gatherest where thou hast not strewed. And being afraid I went and hid thy talent in the earth: behold here thou hast that which is thine!’ And his lord answering, said to him: ‘Wicked and slothful servant! Thou knewest that I reap where I sow not, and gather where I have not strewed! Thou oughtest therefore to have committed my money to the bankers, and at my coming I should have received my own with usury! Take ye away therefore the talent from him, and give it to him that hath ten talents! For to everyone that hath shall be given, and he shall abound: but from him that hath not, that also which he seemeth to have shall be taken away! And the unprofitable servant cast ye out into the exterior darkness! There shall be weeping and gnashing of teeth!’” (Matthew 25:14-30).
Have You Buried Your Sacramentals?
Are your Sacramentals dead and buried? Now, of course, once Sacramentals have deteriorated so much that they can no longer be used―for example Scapulars―they should not be just thrown away, but they should either BURNED or BURIED. Yet that is not what we mean here by the phrase: “Are your Sacramentals dead and buried?” By this we mean, “Are you Sacramentals, in effect, useless―bring you little or no profit?” Are they effectively “dead” by not having any effect on your life and your needs? Did you receive them and then, like the man who buried his talent, fail to use them?
Such is the approach and attitude of most Catholics―they don’t mind having Sacramentals, but they will not use them correctly. Their house might be loaded with blessed Crucifixes, Statues, Images, Rosaries, Scapulars, Medals, Holy Water, etc., but that is it and it goes no further than that―they are like a “Sacramental warehouse” where these objects and stored but not used as they were meant to be used. It is similar to a person who has tons of books on the shelves, but few or none of them in the mind or memory. They have them, they store them like trophies, but they rarely or never read them―they just sit there and gather dust. The person has the potential to become intelligent (books on the shelf), but never becomes intelligent―because the books remain on the shelf and are not transferred into the mind and memory. It is like having a cupboard full of food, yet dying of starvation.
Use It Or Lose It
Do we have to use Sacramentals? Does a Catholic HAVE TO wear a Scapular, or use Holy Water, or pray the Rosary? Strictly speaking, no. The Sacraments are necessary for salvation―but the Sacramentals are not necessary for salvation. Nevertheless, the prayers, blessed objects, sacred signs and ceremonies of Mother Church are means to salvation, they promote things that can lead to our salvation, they are helps on the road to salvation.
In a very broad and loose sense, you could compare Sacraments and Sacramentals to “Divine Public Revelation” (which is made up of Tradition and Scripture) with “Divine Private Revelation”. We HAVE TO accept and believe certain parts of “Divine Public Revelation” in order to be saved―but DO NOT HAVE TO believe “Divine Private Revelation” in order to saved, but we can sin through imprudence and presumption by neglecting the helps that Heaven gives to us through “Divine Private Revelation.”
Neglect of the Sacramentals leads to a loss of the graces attached to them. The Church not only sets things aside for a sacred use, she also attaches definite benefits and blessings to certain objects and good works. Many Sacramentals have indulgences attached. An indulgence is the taking away, outside of confession, in whole or in part, of the temporal punishment due to sin which is already forgiven. Yet, as already stated above, these indulgences will not “kick-in” by themselves―you have to make efforts to enliven, enkindle, invigorate and intensify your Faith and devotion. Too many folk falsely imagine that there is no effort demanded and required on their part―that the mere possession and wearing of this “holy lucky object” has some kind of “abracadabra” power to open the flood gates of grace in Heaven―no matter what! Wrong! As you sow, so you reap! The more you put into it―the more you get out of it!
Stirring-Up Our Sacramental Use
We must, first of all, be honest with ourselves―we suffer from spiritual sloth and thus, as an offshoot of that, we suffer from Sacramental sloth. Most people are “spiritual minimalists” who seek to get what they can with only minimal spiritual exertions and exercises. Thus only 2% to 3% of American Catholics pray the Rosary daily. Thus weekday Masses are so poorly attended, spotting a person in the pews is almost like looking for a needle in a haystack! We might have blessed crucifixes, statues and images around the house―but things like the fridge, the smartphone, the laptop or tablet, and the television get more attention. Unless we admit to this “spiritual sloth” or religious indifference, then we will not take any steps to remedy the problem.
Alcoholics Anonymous and Secret Spiritual Sloths
Once we are ready to admit to our “spiritual sloth” or religious indifference or lukewarmness―the next step is to admit the problem time and time again, many times a day. Of course this will make us feel uncomfortable―nobody likes to admit there is something wrong with them―but it is a little like the Sacrament of Confession, if we do not admit and confess our wrongdoing, then we cannot enter upon the road of forgiveness and amendment. Furthermore, just admitting our “spiritual sloth” or religious indifference or lukewarmness just once, is like sweeping everything under the carpet―we need visibility, transparency and regular ‘medication’ in order to heal and change. Take a leaf out of the TWELVE STEP system used by Alcoholics Anonymous to help persons recover from their addiction―in this case, it can be used to help Catholics recover from their “spiritual sloth” or religious indifference or lukewarmness and help them profit more from the Sacramentals the Church offers as helps for their sanctification and salvation. The co-founders of Alcoholics Anonymous―Bill Wilson and Dr. Bob Smith―though not Catholics themselves, were deeply influenced by Catholic theology―with Bill Wilson accepting, for over 20 years, spiritual direction from a Catholic priest, Fr. Edward Dowling―a Catholic non-alcoholic who profoundly influenced AA in its early days. Although his involvement with AA was only one of many apostolic and charitable works, his influence on AA was considerable.
The “Twelve Steps” Can Be “Sacramental Recovery Steps”
Alcoholics Anonymous emphasizes a remedy to alcoholism based on the “moral and spiritual regeneration” of its members. Reduced to a simple formula, the Alcoholics Anonymous approach looks like this:
(1) Problem: the alcoholic lacks the personal power to control his drinking.
(2) Solution: there is an external source of power that can remedy the problem.
(3) Action: the Steps provide a means for tapping into that power.
An Alcoholics Anonymous old-timer observed that “the Twelve Steps are twelve tools that will fit any nut.” The philosophy behind the Twelve Steps supposes that alcoholics are spiritually and emotionally cut off from the God, and that they must repair the harm they have done to that relationship and so re-establish that connection. The Twelve Steps, then, are the means by which that relationship is mended. That is almost identical to the problem/solution/action that manifests itself in our misuse/non-use/abuse of Sacramentals―we have cut ourselves off from God to some degree and do not value God-given Sacramentals. We must repair the harm done and re-establish and mend that relationship. Let us briefly look at the so-called Twelve Steps and see how we can use and apply them to our misuse/non-use/abuse of Sacramentals.
STEP 1 : We admitted we were powerless over alcohol—that our lives had become unmanageable.
An indifference, lack of appreciation, lack of devotion and non-use of Sacramentals is often allied to an addiction to the world and its intoxicating ‘goodies’―which besiege and besot our minds and hearts. We need to admit our powerlessness in overcoming the world and the truth of Our Lord’s words: “You cannot serve God and mammon!” (Matthew 6:24) and St. John’s words: “Love not the world, nor the things which are in the world. If any man love the world, the charity of the Father is not in him!” (1 John 2:15) and the words of St. James: “Adulterers, know you not that the friendship of this world is the enemy of God? Whosoever therefore will be a friend of this world, becometh an enemy of God!” (James 4:4).
STEP 2 : We came to believe that a Power greater than ourselves could restore us to sanity.
We need to realize that only God can restore us to or lead us to true sanctity. We need to admit our powerlessness in overcoming the world and the truth of Our Lord’s words: “Without Me, you can do nothing!” (John 15:5) and “And behold a leper came and adored Him, saying: ‘Lord, if Thou wilt, Thou canst make me clean!’” (Matthew 8:2). The leper had Faith in Christ’s power and St. John adds: “This is the victory which overcometh the world, our Faith!” (1 John 5:4).
STEP 3 : We made a decision to turn our will and our lives over to the care of God.
STEP 4 : We made a searching and fearless moral inventory of ourselves.
STEP 5 : We admitted to God, to ourselves, and to another human being the exact nature of our wrongs.
STEP 6 : We were entirely ready to have God remove all these defects of character.
STEP 7 : Humbly asked Him to remove our shortcomings.
STEP 8 : We made a list of all persons we had harmed, and became willing to make amends to them all.
STEP 9 : We made direct amends to such people wherever possible, except when to do so would injure them or others.
STEP 10 : We continued to take personal inventory and when we were wrong promptly admitted it.
STEP 11 : We sought through prayer and meditation to improve our conscious contact with God, praying only for knowledge of His will for us and the power to carry that out.
STEP 12 : Having had a spiritual awakening as the result of these Steps, we tried to carry this message to alcoholics, and to practice these principles in all our affairs.
You can have the fanciest car in town―but it is of little use to you if the engine won’t start, or if you have no gasoline in its tank. You can have a powerful computer―but if there is a power outage and your battery is flat, then it is pretty useless. Something similar to this can happen in our use of Sacramentals. You can have can have one Sacaramental or one hundred Sacramentals―you still need some kind of “power-source” or “energy” in order to make them work for you.
Sacramentals are not unlike the Sacraments in that they are channels of grace and can obtain for us these benefits:
(1) Actual graces
(2) Forgiveness of venial sins
(3) Remission of temporal punishment
(4) Health of body and material blessings
(5) Protection from evil spirits
How do Sacramentals Work?
The power of Sacramentals, then, depends greatly on (1) the devotion of both the priest who gives the blessing and (2) the devotion of the person who is receiving the Sacramental. Sacramentals depend on the prayers of the Church, the prayers of the blessings that are imposed on them, and the merits of Jesus Christ, the Blessed Mother, and the Saints. Of themselves Sacramentals do not save souls, but they are the means for securing heavenly help for those who use them properly.
Regarding blessed objects of devotion, it is good to remember that it is the blessing the priest gives an object that makes it a Sacramental. The blessing gives God ownership over the object and dedicates it to Him, and He then works through it. This is why it is very important to have Sacramentals blessed―without the blessing they do not hold any of the graces of benefits promised by the Church. To believe otherwise is to degrade the Sacramental to the level of a good luck charm. It is superstition to hold that the grace and spiritual benefit one may receive comes from the Sacramental itself; all grace comes from God. A Sacramental is merely a channel through which He has chosen to work.
Sacramentals obtain favors from God (1) through the prayers of the Church, offered for those who make use of them, and (2) through the devotion they inspire. Since they are blessed objects, Sacramentals should always be treated with reverence and devotion. It is a custom of Catholics to kiss a Rosary or Scapular that they have accidentally dropped on the ground. The Sign of the Cross or a genuflection should be made deliberately and prayerfully.
How can mere material things help us on the way to Heaven? How can water, metal, or a piece of cloth help save our souls? You must always remember that Sacramentals, in themselves, have no power to save or help us. It would be superstitious to say they had any such power. But things like a crucifix, a holy picture, a statue, a candle, do excite spiritual thoughts and intense spiritual feelings in those who use them correctly. They excite the fear and love of God; they arouse trust and hope in His mercy; they awaken sorrow and joy in the Lord. Their value lies in the fact that they have been set aside by the Church for sacred purposes, by the power of the Church’s official prayer, and by the merits of Christ, preserved and distributed by His Church.
The efficacy or effectiveness of Sacramentals depends on the power of the Church’s impetration (entreaty, intercession or beseeching), and not solely on the devotion of the subject who uses them. We say that the Sacraments work “ex opere operato,” that is, in virtue of the outward signs that are performed, e.g. the pouring of water while saying the words of Baptism; or making the Sign of the Cross over a penitent while saying the words of absolution. On the other hand, we are accustomed to hear that the Sacramentals work “ex opere operantis” ― which means according to the degree of the intensity of devotion in those who use them. Yet this is only part of the truth. The thing is cast in an altogether different light when it is stated in full precision, namely, that the Sacramentals work “ex opere operantis Ecclesiae,” which means that their efficacy is in first place dependent on the power of the Church’s intercession, and only secondly on the intensity of the devout dispositions of the person possessing or using the Sacramental.
Lack of Esteem Results in Lack of Power
If it is true that, in the world of today, the worldliness of most people has led to very low evaluation and appreciation of the seven Sacraments of Christ, then surely it can be said, all the more readily, that the Sacramentals fare even worse. If a certain measure of humility and simplicity is needed by man to recognize God at work with, and in, and for us in the greater mysteries, the Eucharist and the other Sacraments, it is required even in greater measure to recognize His action in those consecratory acts which are lesser than those seven, namely, the Sacramentals. For a long time the Sacramental acts such as the many consecrations and blessings of the Church have been, if not actually disdained or despised, looked upon with apathy and indifference by most Catholics. In all honesty―how many people seek to have the priest bless their home; or give them blessings for the sick; or have Rosaries, medals, statues and images blessed? A minority!
What requires stressing here is that men should not belittle the Sacramentals! Why? Because of the fact that they owe their institution in greatest part―not to the positive will and act of Christ―but instead to the will and act of the Church. For in the light of the doctrine of the Mystical Body of Christ, both have a sacred origin, the Sacraments from the person of the historical Christ, the Sacraments from the Mystic Christ, the Mystical Body of Christ--Christ living and working in His Mystical Bride, the Church. The Sacramentals are very aptly designated as extensions and radiation of the Sacraments. Both are sources of divine life; both have an identical purpose, divine life. They have, moreover, an identical cause or source―which is the Passion, Death and Resurrection of Jesus Christ; although the Sacraments differ from Sacramentals in nature, effectiveness, and intensity.
Although we have stressed the truth that the Sacramentals derive their efficacy chiefly from the intercessory power of the Church, we should not minimize the role played by man’s own subjective dispositions. The Sacraments, too, for that matter, demand something of the individual recipient―at the very least that the subject place no obstacle in the way of grace. But, in the case of the Sacramentals, man’s cooperation has a very large part to play if they are to attain their full purpose. Their function is to provide an atmosphere in which the virtue of religion can thrive, and to produce a psychological reaction in man, to raise his thoughts and aspirations out of the realm of profane and worldly things, and up to the realm of the sacred, to fix his heart on the things of the spirit, to impress on his consciousness God’s will for him and God’s providence always hovering over him.
Sacramentals are Helps to Salvation, Not Guarantees of Salvation
The tendency of many―or even most―people, is to see in the Sacramentals (especially such as the Brown Scapular) a ‘magical’, automatic, unconditional guarantee of salvation―looking upon the Scapular as a kind “holy lucky rabbit’s foot” or “holy lucky horseshoe”! They falsely imagine that there is no effort demanded and required on their part―that the mere possession and wearing of this “holy lucky object” has some kind of “abracadabra” power to open the gates of Heaven―no matter what! We might apply here what St. Alphonsus says about devotion to Mary in general: “When we declare that it is impossible for a servant of Mary to be lost, we do not mean those who by their devotion to Mary think themselves warranted to sin freely. We state that these reckless people, because of their presumption, deserve to be treated with rigor and not with kindness.”
Sacramentals are a “Quid Pro Quo”
You could―in a broad sense―say that the Sacramentals work on a “quid pro quo” basis. “Quid pro quo” is a Latin phrase that literally means “something for something”―in the sense of “you get nothing for nothing” and is used in English to mean an exchange of goods or services, in which one transfer is dependent upon the other; “a favor for a favor.” Phrases with similar meanings include: “give and take”, “tit for tat”, and “you scratch my back, and I'll scratch yours” and “one hand washes the other”.
Holy Scripture says more or less the same thing in various ways: “All things therefore whatsoever you would that men should do to you, do you also to them” (Matthew 7:12) … “As you would that men should do to you, do you also to them in like manner” (Luke 6:31) … “For what things a man shall sow, those also shall he reap. For he that soweth in his flesh, of the flesh also shall reap corruption. But he that soweth in the spirit, of the spirit shall reap life everlasting” {Galatians 6:8) … “He that soweth iniquity shall reap evils” (Proverbs 22:8) … “He who soweth sparingly, shall also reap sparingly: and he who soweth in blessings, shall also reap blessings” (2 Corinthians 9:6) … “With what measure you mete, it shall be measured to you again” (Matthew 7:2). If it true, as Our Lord says: “Many sins are forgiven her, because she hath loved much. But to whom loveth less, less is forgiven” (Luke 7:47)―then you can also say: “Many graces are given to him who loves much, but less graces are given to him who loves less!” That is pretty much how the Sacramentals work―the more we love, the more devotion we show, the more intense we are―then the more we get through the Sacramentals, the more we get out of them.
The Parable of the Talents and Sacramentals
Even though the Parable of the Talents has nothing to do with Sacramentals―the principle that Our Lord teaches in that parable is just as applicable to the matter of Sacramentals as well as all God’s gifts. The principle being that we are meant to diligently work with and draw profit out of what gives us. Here is the parable―you could, in your mind, substitute the word “Sacramental” for the word “talent”.
“For even as a man going into a far country, called his servants, and delivered to them his goods. And to one he gave five talents, and to another two, and to another one, to everyone according to his proper ability: and immediately he took his journey. And he that had received the five talents, went his way, and traded with the same, and gained other five. And in like manner he that had received the two, gained other two. But he that had received the one, going his way dug into the earth, and hid his lord’s money.
“But after a long time the lord of those servants came, and reckoned with them. And he that had received the five talents coming, brought other five talents, saying: ‘Lord, thou didst deliver to me five talents, behold I have gained other five over and above!’ His lord said to him: ‘Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord!’
“And he also that had received the two talents came and said: ‘Lord, thou deliveredst two talents to me: behold I have gained other two!’ His lord said to him: ‘Well done, good and faithful servant: because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord!’
“But he that had received the one talent, came and said: ‘Lord, I know that thou art a hard man; thou reapest where thou hast not sown, and gatherest where thou hast not strewed. And being afraid I went and hid thy talent in the earth: behold here thou hast that which is thine!’ And his lord answering, said to him: ‘Wicked and slothful servant! Thou knewest that I reap where I sow not, and gather where I have not strewed! Thou oughtest therefore to have committed my money to the bankers, and at my coming I should have received my own with usury! Take ye away therefore the talent from him, and give it to him that hath ten talents! For to everyone that hath shall be given, and he shall abound: but from him that hath not, that also which he seemeth to have shall be taken away! And the unprofitable servant cast ye out into the exterior darkness! There shall be weeping and gnashing of teeth!’” (Matthew 25:14-30).
Have You Buried Your Sacramentals?
Are your Sacramentals dead and buried? Now, of course, once Sacramentals have deteriorated so much that they can no longer be used―for example Scapulars―they should not be just thrown away, but they should either BURNED or BURIED. Yet that is not what we mean here by the phrase: “Are your Sacramentals dead and buried?” By this we mean, “Are you Sacramentals, in effect, useless―bring you little or no profit?” Are they effectively “dead” by not having any effect on your life and your needs? Did you receive them and then, like the man who buried his talent, fail to use them?
Such is the approach and attitude of most Catholics―they don’t mind having Sacramentals, but they will not use them correctly. Their house might be loaded with blessed Crucifixes, Statues, Images, Rosaries, Scapulars, Medals, Holy Water, etc., but that is it and it goes no further than that―they are like a “Sacramental warehouse” where these objects and stored but not used as they were meant to be used. It is similar to a person who has tons of books on the shelves, but few or none of them in the mind or memory. They have them, they store them like trophies, but they rarely or never read them―they just sit there and gather dust. The person has the potential to become intelligent (books on the shelf), but never becomes intelligent―because the books remain on the shelf and are not transferred into the mind and memory. It is like having a cupboard full of food, yet dying of starvation.
Use It Or Lose It
Do we have to use Sacramentals? Does a Catholic HAVE TO wear a Scapular, or use Holy Water, or pray the Rosary? Strictly speaking, no. The Sacraments are necessary for salvation―but the Sacramentals are not necessary for salvation. Nevertheless, the prayers, blessed objects, sacred signs and ceremonies of Mother Church are means to salvation, they promote things that can lead to our salvation, they are helps on the road to salvation.
In a very broad and loose sense, you could compare Sacraments and Sacramentals to “Divine Public Revelation” (which is made up of Tradition and Scripture) with “Divine Private Revelation”. We HAVE TO accept and believe certain parts of “Divine Public Revelation” in order to be saved―but DO NOT HAVE TO believe “Divine Private Revelation” in order to saved, but we can sin through imprudence and presumption by neglecting the helps that Heaven gives to us through “Divine Private Revelation.”
Neglect of the Sacramentals leads to a loss of the graces attached to them. The Church not only sets things aside for a sacred use, she also attaches definite benefits and blessings to certain objects and good works. Many Sacramentals have indulgences attached. An indulgence is the taking away, outside of confession, in whole or in part, of the temporal punishment due to sin which is already forgiven. Yet, as already stated above, these indulgences will not “kick-in” by themselves―you have to make efforts to enliven, enkindle, invigorate and intensify your Faith and devotion. Too many folk falsely imagine that there is no effort demanded and required on their part―that the mere possession and wearing of this “holy lucky object” has some kind of “abracadabra” power to open the flood gates of grace in Heaven―no matter what! Wrong! As you sow, so you reap! The more you put into it―the more you get out of it!
Stirring-Up Our Sacramental Use
We must, first of all, be honest with ourselves―we suffer from spiritual sloth and thus, as an offshoot of that, we suffer from Sacramental sloth. Most people are “spiritual minimalists” who seek to get what they can with only minimal spiritual exertions and exercises. Thus only 2% to 3% of American Catholics pray the Rosary daily. Thus weekday Masses are so poorly attended, spotting a person in the pews is almost like looking for a needle in a haystack! We might have blessed crucifixes, statues and images around the house―but things like the fridge, the smartphone, the laptop or tablet, and the television get more attention. Unless we admit to this “spiritual sloth” or religious indifference, then we will not take any steps to remedy the problem.
Alcoholics Anonymous and Secret Spiritual Sloths
Once we are ready to admit to our “spiritual sloth” or religious indifference or lukewarmness―the next step is to admit the problem time and time again, many times a day. Of course this will make us feel uncomfortable―nobody likes to admit there is something wrong with them―but it is a little like the Sacrament of Confession, if we do not admit and confess our wrongdoing, then we cannot enter upon the road of forgiveness and amendment. Furthermore, just admitting our “spiritual sloth” or religious indifference or lukewarmness just once, is like sweeping everything under the carpet―we need visibility, transparency and regular ‘medication’ in order to heal and change. Take a leaf out of the TWELVE STEP system used by Alcoholics Anonymous to help persons recover from their addiction―in this case, it can be used to help Catholics recover from their “spiritual sloth” or religious indifference or lukewarmness and help them profit more from the Sacramentals the Church offers as helps for their sanctification and salvation. The co-founders of Alcoholics Anonymous―Bill Wilson and Dr. Bob Smith―though not Catholics themselves, were deeply influenced by Catholic theology―with Bill Wilson accepting, for over 20 years, spiritual direction from a Catholic priest, Fr. Edward Dowling―a Catholic non-alcoholic who profoundly influenced AA in its early days. Although his involvement with AA was only one of many apostolic and charitable works, his influence on AA was considerable.
The “Twelve Steps” Can Be “Sacramental Recovery Steps”
Alcoholics Anonymous emphasizes a remedy to alcoholism based on the “moral and spiritual regeneration” of its members. Reduced to a simple formula, the Alcoholics Anonymous approach looks like this:
(1) Problem: the alcoholic lacks the personal power to control his drinking.
(2) Solution: there is an external source of power that can remedy the problem.
(3) Action: the Steps provide a means for tapping into that power.
An Alcoholics Anonymous old-timer observed that “the Twelve Steps are twelve tools that will fit any nut.” The philosophy behind the Twelve Steps supposes that alcoholics are spiritually and emotionally cut off from the God, and that they must repair the harm they have done to that relationship and so re-establish that connection. The Twelve Steps, then, are the means by which that relationship is mended. That is almost identical to the problem/solution/action that manifests itself in our misuse/non-use/abuse of Sacramentals―we have cut ourselves off from God to some degree and do not value God-given Sacramentals. We must repair the harm done and re-establish and mend that relationship. Let us briefly look at the so-called Twelve Steps and see how we can use and apply them to our misuse/non-use/abuse of Sacramentals.
STEP 1 : We admitted we were powerless over alcohol—that our lives had become unmanageable.
An indifference, lack of appreciation, lack of devotion and non-use of Sacramentals is often allied to an addiction to the world and its intoxicating ‘goodies’―which besiege and besot our minds and hearts. We need to admit our powerlessness in overcoming the world and the truth of Our Lord’s words: “You cannot serve God and mammon!” (Matthew 6:24) and St. John’s words: “Love not the world, nor the things which are in the world. If any man love the world, the charity of the Father is not in him!” (1 John 2:15) and the words of St. James: “Adulterers, know you not that the friendship of this world is the enemy of God? Whosoever therefore will be a friend of this world, becometh an enemy of God!” (James 4:4).
STEP 2 : We came to believe that a Power greater than ourselves could restore us to sanity.
We need to realize that only God can restore us to or lead us to true sanctity. We need to admit our powerlessness in overcoming the world and the truth of Our Lord’s words: “Without Me, you can do nothing!” (John 15:5) and “And behold a leper came and adored Him, saying: ‘Lord, if Thou wilt, Thou canst make me clean!’” (Matthew 8:2). The leper had Faith in Christ’s power and St. John adds: “This is the victory which overcometh the world, our Faith!” (1 John 5:4).
STEP 3 : We made a decision to turn our will and our lives over to the care of God.
STEP 4 : We made a searching and fearless moral inventory of ourselves.
STEP 5 : We admitted to God, to ourselves, and to another human being the exact nature of our wrongs.
STEP 6 : We were entirely ready to have God remove all these defects of character.
STEP 7 : Humbly asked Him to remove our shortcomings.
STEP 8 : We made a list of all persons we had harmed, and became willing to make amends to them all.
STEP 9 : We made direct amends to such people wherever possible, except when to do so would injure them or others.
STEP 10 : We continued to take personal inventory and when we were wrong promptly admitted it.
STEP 11 : We sought through prayer and meditation to improve our conscious contact with God, praying only for knowledge of His will for us and the power to carry that out.
STEP 12 : Having had a spiritual awakening as the result of these Steps, we tried to carry this message to alcoholics, and to practice these principles in all our affairs.
DOUBLE DAY ARTICLE : Thursday October 24th & Friday October 25th
Article 10
Protect Home and Self by Sacramentals
This article is still being written. Sections will be posted as they are completed. Please check back later.
Article 10
Protect Home and Self by Sacramentals
This article is still being written. Sections will be posted as they are completed. Please check back later.
The Means of Protection are Many
Some years ago, two women were touring a desert region in southwest USA. Unfortunately, they had wandered off from their party and were lost. For two full days they tramped and tramped in search of a road or a house―but to no avail, nothing was found. Totally exhausted, parched with thirst and aching with hunger, they felt could not walk another step. One of them―in true womanly fashion―took out her make-up compact in order to try and repair the damage done by sun, heat and dust. She suddenly noticed that the sun flashed off the mirror. This gave her an idea. If she would continue to flash the sun in her mirror, then perhaps someone might see the reflected light and investigate what it was. They flashed the mirror in all directions. Eventually, the rescuers who had been alerted about the missing women, saw the flashes, hurried to the source, and saved the two ladies. Who would have thought that such a simple thing as a mirror could save human lives? This essential piece of ‘female equipment’ did not directly save their lives, but it was the indirect means―the instrument for attracting attention and bringing help.
The Sacramentals are something like that. Of themselves and by themselves, they do not automatically save soul―but they are the means that can be used for obtaining heavenly help and protection for those who use them properly. So what is a Sacramental? A Sacramental is a sacred object, or religious action, which the Catholic Church―in imitation of the Sacraments―uses for the purpose of obtaining spiritual favors, especially through the prayer and power of the Church given to Her by Christ. A Sacramental is anything that is set apart or blessed by the Church, which is meant to provoke good thoughts and to be a help to devotion, and thereby secure grace, as well as taking away venial sin, or the temporal punishment due to sin.
The Nature of Sacramentals
Before we get into particular Sacramentals, their power and relating some of the accounts where they have obtained Heaven’s help and protection―in some cases in a truly miraculous manner―let us first of all correctly understand what a Sacramental is; and then look at how Sacramentals differ from the Sacraments.
Let us begin with an explanation of the nature of Sacramentals and what they are. The word “Sacramental” might easily be mistaken for the word “Sacrament”―but they are two different types or classifications, even though they both are mainly concerned with grace.
Sacramentals operate in a manner similar to the above story of the two women lost in the desert. You could loosely compare a Sacramental to the mirror in the woman’s handbag. It was used to attract attention, it relied on the light of the sun in the sky, it gave hope, it obtained help and it saved their lives. Similarly, a Sacramental exists for attracting the attention of Heaven or God, it relies the power of God in Heaven, it gives us hope of assistance by God’s grace, it will draw down grace in proportion to how well we use it, and it exists to be of a help in the saving of our souls. To better understand this, it is necessary to look at how Sacramentals work and how they differ from Sacraments.
The Difference Between Sacraments and Sacramentals
Let us now, in short sharp style, examine the differences between the Sacraments and the Sacramentals:
(1) The Sacraments were instituted by Christ Himself; the Sacramentals were instituted by Christ’s Church.
(2) The Sacraments are limited to the seven instituted by Christ, namely, Baptism, Confirmation, Confession, Holy Eucharist, Extreme Unction, Holy Orders and Matrimony; the Sacramentals are numerous and varied, according to the directions of Mother Church.
(3) The Sacraments produce grace directly in the soul, if there is no obstacle on the part of the recipient; the Sacramentals do not produce grace directly and of themselves―they produce grace indirectly by disposing and preparing the soul for this divine gift.
(4) The words used in the Sacraments, except in Extreme Unction, positively declare that God is producing certain effects in the soul; the prayers used in the Sacramentals merely ask God to produce certain effects and to grant certain graces.
(5) The Sacraments give or increase sanctifying grace; and the Sacramentals are the means to actual graces.
The Various Types of Sacramentals
After having differentiated between Sacraments and Sacramentals, let us now briefly look at the various types of Sacramentals the Church offers us.
Sacramentals can be divided into four general classifications: (1) prayers, (2) blessed or holy objects, (3) sacred signs, and (4) religious ceremonies. Some Sacramentals are a combination―they fall into two or more classes. The ROSARY, for example, is a blessed object and a prayer. The SIGN OF THE CROSS is a Sacramental that is both a prayer and a sign. The CRUCIFIX, PICTURES and statues are blessed objects. The ceremonies performed in the various Sacraments are also Sacramentals, like the extending of the hands in Confirmation.
Blessed Crucifixes, Statues and Images
Among the different four types Sacramentals, the chief importance is allocated to blessings of persons, meals, objects, and places. Every blessing praises God and prays for his gifts. In Christ, Christians are blessed by God the Father “with spiritual blessings” (Ephesians 1:3). This is why the Church imparts blessings by invoking the Name of Jesus, usually while making the holy Sign of the Cross of Christ―the Sign of the Cross also being a Sacramental, being both a sign and a prayer at the same time.
There are many people who might have crucifixes, statues and images of Our Lord, Our Lady, the Saints or Angels in their homes―but they have FAILED TO GET THEM BLESSED BY THE PRIEST. It is like ensuring your security and safety in the home by owning a gun―but having no ammunition for it. The blessing of objects imparts a power and efficacity to the blessed objects which, in a certain sense, load our ‘spiritual weapon’ with graces. It is well worth reflecting on the words of the blessing, which give us some indication of the power of the words used in the blessing―for they are not mere empty words, but power-giving words.
For example, in blessing the crucifix, the priest will say (the following is only one small part of the blessing): “Holy Lord, almighty Father, everlasting God, be pleased to bless + this cross, that it may be a saving help to mankind. Let it be the support of Faith, an encouragement to good works, the redemption of souls; and let it be consolation, protection, and a shield against the cruel darts of the enemy … and may all who kneel and pray before this cross in honor of Our Lord find health in body and soul.”
If you are lucky enough to have the priest use the more solemn blessing of the crucifix from the Roman Ritual, then, in addition to the above mentioned words, you will the find the following extracts:
“It is indeed fitting … that we should always and everywhere give thanks to You, O holy Lord … For, among Your visible creatures, even fruitful trees never cease to praise and bless Your holy and awesome Name … You beautified the Garden of Eden with the tree of life, and, by its fruit, You warned our first parents to beware of death and to seek everlasting life. Condemned as we were to a just death, by the touch of the forbidden tree, You mercifully recalled us from death to life by Jesus Christ, our Lord and God. Therefore, sanctify with a blessing this sign [the crucifix], wrought and raised up for the faithful’s devotion in remembrance of that first holy standard on which You conquered by the precious Blood of Your Son. May all who kneel before it, experience true compunction and obtain forgiveness of their transgressions; and … may they seek only what pleases You, and speedily obtain what they request. Grant … that, as often as we gaze upon and call to mind the triumphant sign of Your divine humility, which crushed the pride of our foe, we may be filled with Hope and be strengthened against the wiles of that same foe, and receive greater grace to live humbly and devoutly in Your sight. And on that dreadful judgment day, when this glorified sign of our redemption shall appear in the heavens, may we pass from death to life, and deserve to see the everlasting joys of a blessed resurrection.
“God, who by the gibbet of the holy cross, a one time instrument of punishment for criminals, restored life to the redeemed, grant that Your faithful people may find in it a strong support, who see in it their standard of battle. Let the cross be for them a foundation of Faith, a pillar of Hope, a safeguard in adversity, an aid in prosperity; let it be victory amid enemies, a guard in cities, a shield in the country, a support in their homes. By it may the Good Shepherd keep His flock unharmed … May all weakness, all infirmity, and all assaults of the enemy, flee and be kept far from Your creature, man, that he may never again suffer from the sting of the ancient serpent … May this wood be sanctified … And may the blessing of this wood remain ever in it, so that all who kneel in prayer before this cross in God’s honor may have health in body and soul … We appeal to Your tender-hearted mercy, asking that … this cross … serve as a reminder of Your victory and our redemption, a victorious and glorious sign of Christ’s love. Behold this unconquerable sign of the cross by which diabolical power was destroyed and human liberty restored, which once was a symbol of shame, but now by Your grace has been turned into a symbol of honor; which once punished the guilty with death, but now absolves criminals from their debt.
“And, as the world’s guilt was expiated by that cross, so may Your servants merit deliverance from sin by this cross, as they honor it in praise of You. Under the protection of the true cross, may they advance step by step as victors. Here on the cross may the splendor of Your only-begotten Son, our Lord, sparkle in the gold of Your glance; may the renown of His death on the wood shine out; may our redemption from death, the purification of our life, be reflected in the effulgent crystal of the cross. Let the cross be a safeguard and assurance to its followers; let it unite them in Faith with the people of all nations, bringing them together in peace and in hope, advancing them in victories, increasing their good fortunes, helping them for all time to advance toward everlasting life, thus assuring their happiness in this life, and leading them by its mighty power to the glory of the heavenly kingdom.”
The blessing used for statues and images is much less elaborate and less eloquent―but no less important. Hey! The words used to baptize someone are not very elaborate and eloquent―yet look what power they have! They have the power to remove all trace of sins―Original Sin and Actual Sin, remove all debt for sin, and open the gates of Heaven! So do not put stock in mere word content alone―put stock in Him Who is to be found behind those words―God Himself!
“Almighty everlasting God, who do not forbid us to carve or paint likenesses of your saints, in order that whenever we look at them with our bodily eyes we may call to mind their holy lives, and resolve to follow in their footsteps; may it please you to bless and to hallow this statue (or picture) … And grant that all, who in its presence, pay devout homage to your only-begotten Son (or the blessed Virgin, or the glorious apostle, or martyr, or pontiff, or confessor, or virgin) may by His (or his or her) merits (and intercession) obtain your grace in this life and everlasting glory in the life to come; through Christ our Lord.”
The Blessing of Rosary Beads
Similar to the principle indicated above―about meditation being the ammunition for the Rosary―Rosary beads that are not blessed are like a person whose immune-system has been compromised and weakened. Blessed Rosary beads become a Sacramental of the Church―something that draws down the grace of God. Non-blessed Rosary beads and are just bits of wood and metal―with no in-built power to draw down any grace at all. SO GET THEM BLESSED!
Furthermore, it well worth looking at what the Church gives to you through Her blessing of your Rosary beads. Here are some relevant extracts from that rite of blessing:
“Almighty and merciful God, … we humbly beg You in your boundless goodness to bless + and to hallow + these Rosaries, which Your faithful Church has consecrated to the honor and praise of the Mother of Your Son. Let them be endowed with such power of the Holy + Spirit, that whoever carries one on his person or reverently keeps one in his home, or devoutly prays to You, while meditating on the divine mysteries, according to the rules of this holy society, may fully participate in all the graces, privileges, and indulgences which the Holy See has granted to this society [of the Confraternity of the Holy Rosary]. And may he always and everywhere in this life be shielded from all enemies, visible and invisible, and at his death deserve to be presented to You by the blessed Virgin Mary, Mother of God, laden with the merits of good works; through Christ our Lord.”
On a side note, it is recommended that you find someone who makes Rosaries to make you a custom-made “Sacramental Rosary.” You may well ask what is a “Sacramental Rosary”? Well, even though there is no such “official” title for such a Rosary, when you think about it, you could actually have a Rosary made with Sacramentals―at least in part. The choice of what “parts” you use is totally up to you―however, here are some visual images along the lines of what is being recommended.
Some years ago, two women were touring a desert region in southwest USA. Unfortunately, they had wandered off from their party and were lost. For two full days they tramped and tramped in search of a road or a house―but to no avail, nothing was found. Totally exhausted, parched with thirst and aching with hunger, they felt could not walk another step. One of them―in true womanly fashion―took out her make-up compact in order to try and repair the damage done by sun, heat and dust. She suddenly noticed that the sun flashed off the mirror. This gave her an idea. If she would continue to flash the sun in her mirror, then perhaps someone might see the reflected light and investigate what it was. They flashed the mirror in all directions. Eventually, the rescuers who had been alerted about the missing women, saw the flashes, hurried to the source, and saved the two ladies. Who would have thought that such a simple thing as a mirror could save human lives? This essential piece of ‘female equipment’ did not directly save their lives, but it was the indirect means―the instrument for attracting attention and bringing help.
The Sacramentals are something like that. Of themselves and by themselves, they do not automatically save soul―but they are the means that can be used for obtaining heavenly help and protection for those who use them properly. So what is a Sacramental? A Sacramental is a sacred object, or religious action, which the Catholic Church―in imitation of the Sacraments―uses for the purpose of obtaining spiritual favors, especially through the prayer and power of the Church given to Her by Christ. A Sacramental is anything that is set apart or blessed by the Church, which is meant to provoke good thoughts and to be a help to devotion, and thereby secure grace, as well as taking away venial sin, or the temporal punishment due to sin.
The Nature of Sacramentals
Before we get into particular Sacramentals, their power and relating some of the accounts where they have obtained Heaven’s help and protection―in some cases in a truly miraculous manner―let us first of all correctly understand what a Sacramental is; and then look at how Sacramentals differ from the Sacraments.
Let us begin with an explanation of the nature of Sacramentals and what they are. The word “Sacramental” might easily be mistaken for the word “Sacrament”―but they are two different types or classifications, even though they both are mainly concerned with grace.
Sacramentals operate in a manner similar to the above story of the two women lost in the desert. You could loosely compare a Sacramental to the mirror in the woman’s handbag. It was used to attract attention, it relied on the light of the sun in the sky, it gave hope, it obtained help and it saved their lives. Similarly, a Sacramental exists for attracting the attention of Heaven or God, it relies the power of God in Heaven, it gives us hope of assistance by God’s grace, it will draw down grace in proportion to how well we use it, and it exists to be of a help in the saving of our souls. To better understand this, it is necessary to look at how Sacramentals work and how they differ from Sacraments.
The Difference Between Sacraments and Sacramentals
Let us now, in short sharp style, examine the differences between the Sacraments and the Sacramentals:
(1) The Sacraments were instituted by Christ Himself; the Sacramentals were instituted by Christ’s Church.
(2) The Sacraments are limited to the seven instituted by Christ, namely, Baptism, Confirmation, Confession, Holy Eucharist, Extreme Unction, Holy Orders and Matrimony; the Sacramentals are numerous and varied, according to the directions of Mother Church.
(3) The Sacraments produce grace directly in the soul, if there is no obstacle on the part of the recipient; the Sacramentals do not produce grace directly and of themselves―they produce grace indirectly by disposing and preparing the soul for this divine gift.
(4) The words used in the Sacraments, except in Extreme Unction, positively declare that God is producing certain effects in the soul; the prayers used in the Sacramentals merely ask God to produce certain effects and to grant certain graces.
(5) The Sacraments give or increase sanctifying grace; and the Sacramentals are the means to actual graces.
The Various Types of Sacramentals
After having differentiated between Sacraments and Sacramentals, let us now briefly look at the various types of Sacramentals the Church offers us.
Sacramentals can be divided into four general classifications: (1) prayers, (2) blessed or holy objects, (3) sacred signs, and (4) religious ceremonies. Some Sacramentals are a combination―they fall into two or more classes. The ROSARY, for example, is a blessed object and a prayer. The SIGN OF THE CROSS is a Sacramental that is both a prayer and a sign. The CRUCIFIX, PICTURES and statues are blessed objects. The ceremonies performed in the various Sacraments are also Sacramentals, like the extending of the hands in Confirmation.
Blessed Crucifixes, Statues and Images
Among the different four types Sacramentals, the chief importance is allocated to blessings of persons, meals, objects, and places. Every blessing praises God and prays for his gifts. In Christ, Christians are blessed by God the Father “with spiritual blessings” (Ephesians 1:3). This is why the Church imparts blessings by invoking the Name of Jesus, usually while making the holy Sign of the Cross of Christ―the Sign of the Cross also being a Sacramental, being both a sign and a prayer at the same time.
There are many people who might have crucifixes, statues and images of Our Lord, Our Lady, the Saints or Angels in their homes―but they have FAILED TO GET THEM BLESSED BY THE PRIEST. It is like ensuring your security and safety in the home by owning a gun―but having no ammunition for it. The blessing of objects imparts a power and efficacity to the blessed objects which, in a certain sense, load our ‘spiritual weapon’ with graces. It is well worth reflecting on the words of the blessing, which give us some indication of the power of the words used in the blessing―for they are not mere empty words, but power-giving words.
For example, in blessing the crucifix, the priest will say (the following is only one small part of the blessing): “Holy Lord, almighty Father, everlasting God, be pleased to bless + this cross, that it may be a saving help to mankind. Let it be the support of Faith, an encouragement to good works, the redemption of souls; and let it be consolation, protection, and a shield against the cruel darts of the enemy … and may all who kneel and pray before this cross in honor of Our Lord find health in body and soul.”
If you are lucky enough to have the priest use the more solemn blessing of the crucifix from the Roman Ritual, then, in addition to the above mentioned words, you will the find the following extracts:
“It is indeed fitting … that we should always and everywhere give thanks to You, O holy Lord … For, among Your visible creatures, even fruitful trees never cease to praise and bless Your holy and awesome Name … You beautified the Garden of Eden with the tree of life, and, by its fruit, You warned our first parents to beware of death and to seek everlasting life. Condemned as we were to a just death, by the touch of the forbidden tree, You mercifully recalled us from death to life by Jesus Christ, our Lord and God. Therefore, sanctify with a blessing this sign [the crucifix], wrought and raised up for the faithful’s devotion in remembrance of that first holy standard on which You conquered by the precious Blood of Your Son. May all who kneel before it, experience true compunction and obtain forgiveness of their transgressions; and … may they seek only what pleases You, and speedily obtain what they request. Grant … that, as often as we gaze upon and call to mind the triumphant sign of Your divine humility, which crushed the pride of our foe, we may be filled with Hope and be strengthened against the wiles of that same foe, and receive greater grace to live humbly and devoutly in Your sight. And on that dreadful judgment day, when this glorified sign of our redemption shall appear in the heavens, may we pass from death to life, and deserve to see the everlasting joys of a blessed resurrection.
“God, who by the gibbet of the holy cross, a one time instrument of punishment for criminals, restored life to the redeemed, grant that Your faithful people may find in it a strong support, who see in it their standard of battle. Let the cross be for them a foundation of Faith, a pillar of Hope, a safeguard in adversity, an aid in prosperity; let it be victory amid enemies, a guard in cities, a shield in the country, a support in their homes. By it may the Good Shepherd keep His flock unharmed … May all weakness, all infirmity, and all assaults of the enemy, flee and be kept far from Your creature, man, that he may never again suffer from the sting of the ancient serpent … May this wood be sanctified … And may the blessing of this wood remain ever in it, so that all who kneel in prayer before this cross in God’s honor may have health in body and soul … We appeal to Your tender-hearted mercy, asking that … this cross … serve as a reminder of Your victory and our redemption, a victorious and glorious sign of Christ’s love. Behold this unconquerable sign of the cross by which diabolical power was destroyed and human liberty restored, which once was a symbol of shame, but now by Your grace has been turned into a symbol of honor; which once punished the guilty with death, but now absolves criminals from their debt.
“And, as the world’s guilt was expiated by that cross, so may Your servants merit deliverance from sin by this cross, as they honor it in praise of You. Under the protection of the true cross, may they advance step by step as victors. Here on the cross may the splendor of Your only-begotten Son, our Lord, sparkle in the gold of Your glance; may the renown of His death on the wood shine out; may our redemption from death, the purification of our life, be reflected in the effulgent crystal of the cross. Let the cross be a safeguard and assurance to its followers; let it unite them in Faith with the people of all nations, bringing them together in peace and in hope, advancing them in victories, increasing their good fortunes, helping them for all time to advance toward everlasting life, thus assuring their happiness in this life, and leading them by its mighty power to the glory of the heavenly kingdom.”
The blessing used for statues and images is much less elaborate and less eloquent―but no less important. Hey! The words used to baptize someone are not very elaborate and eloquent―yet look what power they have! They have the power to remove all trace of sins―Original Sin and Actual Sin, remove all debt for sin, and open the gates of Heaven! So do not put stock in mere word content alone―put stock in Him Who is to be found behind those words―God Himself!
“Almighty everlasting God, who do not forbid us to carve or paint likenesses of your saints, in order that whenever we look at them with our bodily eyes we may call to mind their holy lives, and resolve to follow in their footsteps; may it please you to bless and to hallow this statue (or picture) … And grant that all, who in its presence, pay devout homage to your only-begotten Son (or the blessed Virgin, or the glorious apostle, or martyr, or pontiff, or confessor, or virgin) may by His (or his or her) merits (and intercession) obtain your grace in this life and everlasting glory in the life to come; through Christ our Lord.”
The Blessing of Rosary Beads
Similar to the principle indicated above―about meditation being the ammunition for the Rosary―Rosary beads that are not blessed are like a person whose immune-system has been compromised and weakened. Blessed Rosary beads become a Sacramental of the Church―something that draws down the grace of God. Non-blessed Rosary beads and are just bits of wood and metal―with no in-built power to draw down any grace at all. SO GET THEM BLESSED!
Furthermore, it well worth looking at what the Church gives to you through Her blessing of your Rosary beads. Here are some relevant extracts from that rite of blessing:
“Almighty and merciful God, … we humbly beg You in your boundless goodness to bless + and to hallow + these Rosaries, which Your faithful Church has consecrated to the honor and praise of the Mother of Your Son. Let them be endowed with such power of the Holy + Spirit, that whoever carries one on his person or reverently keeps one in his home, or devoutly prays to You, while meditating on the divine mysteries, according to the rules of this holy society, may fully participate in all the graces, privileges, and indulgences which the Holy See has granted to this society [of the Confraternity of the Holy Rosary]. And may he always and everywhere in this life be shielded from all enemies, visible and invisible, and at his death deserve to be presented to You by the blessed Virgin Mary, Mother of God, laden with the merits of good works; through Christ our Lord.”
On a side note, it is recommended that you find someone who makes Rosaries to make you a custom-made “Sacramental Rosary.” You may well ask what is a “Sacramental Rosary”? Well, even though there is no such “official” title for such a Rosary, when you think about it, you could actually have a Rosary made with Sacramentals―at least in part. The choice of what “parts” you use is totally up to you―however, here are some visual images along the lines of what is being recommended.
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You can use the regular beads (wooden, metal, glass, etc.) for the “Hail Mary beads”, but for the “Our Father and Glory Be beads” it is recommended that you use small St. Benedict Medals. For the centerpiece (where the chains for the 5 mysteries are joined to the crucifix chain, you can use a Miraculous Medal. For the crucifix itself, use a “St. Benedict Crucifix” which is a standard crucifix that incorporates the St. Benedict Medal. If this seems problematic, then the next step might be said to be more problematic―which is that of trying to find a priest who will not just give your “Sacramental Rosary” a mere general blessing for the Rosary, but will actually give, in addition to the Rosary blessing, the particular Roman Ritual blessing assigned to (1) the crucifix for your Rosary, (2) the Miraculous Medal that is the centerpiece for the chains, (3) the 7 St. Benedict Medals on your Rosary―1 medal on the crucifix and the other 6 serve as the “Our Father/Glory Be” beads. The St. Benedict Medal is the longest of them all, but the solemn Rosary blessing is not just a short “one-liner” either! You are talking about 4 different blessings that may take around 4 to 5 minute in total, or longer, depending upon whether your priest is a “speedster” or recites prayers respectfully and slowly. Sadly, though it should not be so, most priests will be irked at having to do four blessings and will probably tell you one will suffice―namely, the Rosary blessing only.
The Blessing of the Miraculous Medal
Our Lady herself presented St. Catherine Labouré with the design for the popularly titled “Miraculous Medal”―though its proper title is “The Sacred Medal of Mary Immaculate” or “The Sacred Medal of the Immaculate Conception”. It was on the evening of Saturday, November 27th, 1830, when all the Sisters of Charity at the convent on the Rue du Bac, Paris, were gathered in the chapel for their evening meditation. Suddenly, Catherine's heart leapt with anticipating joy. She had heard a rustling, that faint swish of silk she could never forget, the sound of Our Lady’s gown as she had walked in an earlier apparition to St. Catherine Labouré! Now she heard that familiar sound again—and there was the Queen of Heaven, there in the sanctuary, standing upon a globe. Though others were in the chapel, only Catherine saw Our Lady. Catherine took note of every detail of the Blessed Virgin’s dress. She remarked that her robe was of silk, “of the whiteness of the dawn,” the neck of it was cut high and the sleeves plain, that she wore a white veil which fell to her feet. Her hands were resplendent with rings set with precious stones of different sizes―three on each finger―that glittered and flashed in a brilliant cascade of light. So bright was the flood of glory cast upon the globe below that Catherine could no longer see Our Lady's feet.
The Blessing of the Miraculous Medal
Our Lady herself presented St. Catherine Labouré with the design for the popularly titled “Miraculous Medal”―though its proper title is “The Sacred Medal of Mary Immaculate” or “The Sacred Medal of the Immaculate Conception”. It was on the evening of Saturday, November 27th, 1830, when all the Sisters of Charity at the convent on the Rue du Bac, Paris, were gathered in the chapel for their evening meditation. Suddenly, Catherine's heart leapt with anticipating joy. She had heard a rustling, that faint swish of silk she could never forget, the sound of Our Lady’s gown as she had walked in an earlier apparition to St. Catherine Labouré! Now she heard that familiar sound again—and there was the Queen of Heaven, there in the sanctuary, standing upon a globe. Though others were in the chapel, only Catherine saw Our Lady. Catherine took note of every detail of the Blessed Virgin’s dress. She remarked that her robe was of silk, “of the whiteness of the dawn,” the neck of it was cut high and the sleeves plain, that she wore a white veil which fell to her feet. Her hands were resplendent with rings set with precious stones of different sizes―three on each finger―that glittered and flashed in a brilliant cascade of light. So bright was the flood of glory cast upon the globe below that Catherine could no longer see Our Lady's feet.
Sometimes the Medal of St. Benedict is also incorporated into a crucifix, as seen above.
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But some of the gems gave off no light at all. While Catherine was wondering why some jewels gave off no light, the Blessed Virgin turned her eyes on her and made her understand with what generosity and great joy she dispensed grace. But she indicated that there are graces for which she is not asked, and it is for this reason that some of the gemstones did not send forth rays of light: “These rays symbolize the graces I shed upon those who ask for them. The gems, from which rays do not fall, are the graces for which souls neglect to ask.”
At this moment, the golden ball vanished from Mary's hands; her arms swept wide in a gesture of motherly compassion, while from her jeweled fingers the rays of light streamed upon the white globe at her feet. Then a change took place in what Catherine was seeing. An oval frame formed around the Blessed Virgin, and written within it in letters of gold Catherine read the words: “O Mary, conceived without sin, pray for us who have recourse to thee.” The voice spoke again: “Have a Medal struck after this model. All who wear it will receive great graces; they should wear it around the neck. Graces will abound for persons who wear it with confidence.” The Medal revolved around, and Catherine saw the reverse side of the Medal that she was to have made. It contained a large “M” surmounted by a bar and a cross. Beneath the “M” were the Hearts of Jesus and Mary, the one crowned with thorns, the other pierced with a sword. Twelve stars encircled the whole. And then the vision was gone. Here are some extracts from the blessing and investiture with “The Sacred Medal Of Mary Immaculate”, or “The Sacred Medal of the Immaculate Conception”, commonly known as the “Miraculous Medal”: “Almighty and merciful God, who by the many appearances on earth of the Immaculate Virgin Mary were pleased to work miracles again and again for the salvation of souls; kindly pour out your blessing + on this medal, so that all who devoutly wear it and reverence it may experience the patronage of Mary Immaculate and obtain mercy from You; through Christ our Lord.” The priest sprinkles the medal with holy water, and presents it to the person, saying: “Take this holy Medal; wear it with Faith, and handle it with the devotion due to it, so that the holy and immaculate Queen of heaven may protect and defend you. And as she is ever ready to renew her wondrous acts of kindness, may she obtain for you in her mercy whatever you humbly ask of God, so that both in life and in death you may rest happily in her motherly embrace." The priest continues: “Lord Jesus Christ, who willed that your Mother, the blessed Virgin Mary conceived without sin, should become illustrious through countless miracles; grant that we who ever seek her patronage may finally possess everlasting joys.” The Blessing of the St. Benedict Medal
Who better, than a Benedictine monk, is there to give us an explanation of the Medal of St. Benedict? And among Benedictines, who better than the renowned abbot of Solesmes, Dom Guéranger? He has written a booklet that gives a very thorough and detailed account of the history and miracles of the Medal of St. Benedict, as well as an enlightening explanation of the all the letters and symbolism that can be seen on both sides of the Medal. The entire booklet runs to scores of pages, and we will share only the essentials here. God, in order to assist us in our necessities, in His wisdom and providence, sometimes makes use of extremely simple means, thus to keep us in humility and filial confidence. The Church, which is guided by His Spirit, delights in imitating this, and hence she communicates the divine power, which she possesses, to those objects which she sanctifies as helps and consolations for her children. Every Christian should look on the Medal of St. Benedict with respect, and, when he hears of any of those heavenly favors of which it has been the instrument, he should give thanks to God, Who authorizes us to make use of His Son’s Cross as a shield of protection, and to rely with confidence on the assistance of the Saints in Heaven. During life, they will be placed in circumstances when they will feel that they need a special help from Heaven—let them, at these times, have recourse to the Medal of St. Benedict, as so many Christians have the habit of doing; and if their Faith be strong and simple, they may depend on the promise of Our Lord—such faith shall not go unrewarded. There is a great wish on the part of many Catholics to have clear ideas regarding the St. Benedict Medal. We will begin with a description of the Medal. A Christian needs only to reflect for a moment on the power of the Cross of Jesus Christ, in order to understand how worthy of respect a Medal is, on which that Cross is represented. The Cross was the instrument of the world’s redemption. St. Paul tells us that the sentence of our condemnation was fastened to the Cross, and blotted out by the Blood of our Redeemer. In a word, the Cross, which the Church salutes as our only hope, “Spes Unica,” is to appear at the last day in the clouds of Heaven, as the trophy of tine victory of the Man-God. Animated by sentiments of the purest religion, the primitive Christians had, from the very beginning of the Church, the profoundest veneration for the image of the Cross. When, after three hundred years of persecution, God had decreed to give peace to His Church, there appeared, in the heavens, a Cross, on which were these words, “In this sign shalt thou conquer;” and the Emperor Constantine, to whom this vision was granted, had his army go to battle, under a standard bearing the image of the Cross, with the monogram of the word “Christ.” This standard was called the Labarum. The Cross is an object of terror to the wicked spirits; they cannot endure its presence; they no sooner see it, than the let go their prey and take to flight. The honor of appearing, on the same medal with the image of the Holy Cross, has been given to St. Benedict. St. Gregory the Great tells us how, by the Sign of the Cross, Benedict, overcame his temptations, and broke the cup of poisoned drink which was offered to him, thus unmasking the wicked design of those who had plotted to take away his life. When the Evil Spirit, in order to terrify his Religious, made the Monastery of Monte Cassino appear to be on fire, St. Benedict immediately dispels the artifice, by making over the fiery phantom this same Sign of our Redeemer’s Passion. The disciples of St. Benedict have had a like confidence in this sacred Sign, and have worked innumerable miracles by it. Let it here suffice to mention St. Maurus giving sight to a blind man, St. Placid curing many who were sick, St. Richmir liberating captives, St. Wulstan preserving a work man in the very act of falling from the top of the Church-tower, St. Odilo drawing out from a man’s eye a splinter of wood, which had run through it; St. Anselm of Canterbury driving away from an old man the horrid specters which were tormenting him in his dying moments; St. Hugh of Cluny quelling a storm; St. Gregory the Seventh arresting the conflagration at Rome, etc.—these, and a thousand other such miracles, which are related in the Acts of the Saints of the Order of St. Benedict, were all worked by the Sign of the Cross. The glory and efficacy, of the august instrument of our salvation, have been celebrated with enthusiasm by the children of the great Patriarch Benedict; they loved to extol it, for their hearts were full of gratitude towards it. Not to speak of the Little Office of the Holy Cross, which St. Udalric, Bishop of Augsburg, used to recite, and which was also said in choir in the abbeys of St. Gall, of Reichenau, of Bursfeld, etc.; the Blessed Rhabanus Maurus and St. Peter Damian consecrated their talent for Poetry in singing the praises of the Holy Cross; St. Anselm of Canterbury has written its praises in the form of most exquisite prayers; Venerable Bede, St. Odilo of Cluny, Rupert of Deutz, Ecbert of Schonaugen, and a long list of others of the Order, have left us Sermons on the Holy Cross; Eginhard wrote a Book in defence of the worship paid to it against the Iconoclasts, and Peter the Venerable defended, a set Treatise, the use of the Sign of the Cross which had been at tacked by the Petrobrusians. |
Such are in brief the facts which give to the person and name of St. Benedict a special connection with the Holy Cross; it is, therefore, with a most evident appropriateness that the Figure of this Holy Patriarch has been put on the same Medal with the Image of the Cross of our Lord Jesus Christ.
THE LETTERS, WHICH ARE INSCRIBED ON THE MEDAL
Besides the two Images of the Cross and—St. Benedict, there are also inscribed on the Medal a certain number of Letters, each of which is the initial of a Latin word. These words compose one or two sentences, which explain the Medal and its object. They express the relation existing between the Holy Patriarch of the Monks of the West and the sacred sign of the Salvation of mankind, at the same time that they offer the faithful a formula, which they may make use of, for employing the virtue of the Holy Cross against the evil spirits.
Those mysterious letters are arranged on that side of the medal on which is the Cross. Let us begin by noticing the four which are placed near the Cross, one at each of the outward corners: C S P B that is: Crux Sancti Patris Benedicti; in English: “The Cross of Holy Father Benedict.” These words explain the nature of the Medal.
On the perpendicular line of the Cross itself, are these letters: C S S M L they stand for these words : CRUX SANCTA SIT MIHI LUX; in English: “May the Holy Cross be my Light.”
On the horizontal line of the Cross are these letters: N. D. St. M. D. the words which they imply are: NON DRACO SIT MIHI DUX; in English: “Let not the Dragon be my guide.”
These two lines put together forum a pentametre verse, containing the Christian's protestation that he confides in the Holy Cross, and refuses to bear the yoke which the devil would limit upon him.
On the rim of the Medal there are inscribed several other Letters; and first the well-known Monogram of the holy name of Jesus, IH St. Faith and our own experience convince us of the all-powerfulness of this divine Name. Then below, beginning at the right hand, the following letters: V. R. St. N. St. M. V. St. M. Q. L. I. V. B. These initials stand for the two following verses. VADE RETRO, SATANA; NUNQUAM SUADE MIHI VANA. SUNT MALA QUAE LIBAS; IPSE VENENA BIBAS. in English: “Begone, Satan! And suggest not to me thy vain things; the Cup thou profferest me is evil; drink thou thy poison.”
These words are supposed to be said by St. Benedict; those of the first verse when he was suffering the temptation in his cave, and which he overcame by the Sign of the Cross; and those of the second verse, at the moment of his enemies offering to him the draught of death, which he discovered by his making over the poisoned cup the Sign of Life. The Christian may make use of these same words as often as he finds himself tormented by temptations and insults of the invisible enemy of our salvation. Our Savior sanctified the first of these words, by Himself making use of them “Begone, Satan!” — "Vade retro, Satana". Their efficacy has thus been tested, and the very Gospel is the guarantee of their power. The vain things, to which the devil incites us are disobedience to the law of God; they are also the pomps and false maxims of the world. The cup proffered us by this angel of darkness is evil, that is sin, which brings death to the soul: instead of receiving it at his hands, we ought to bid him keep it to himself, for it is the inheritance which he chose for himself. (Excerpts from an explanation of the St. Benedict Medal by Dom Gueranger).
Let us now take a look at some extracts from the prayer of blessing for the St. Benedict Medal:
“I cast out the demon from you, creature medals, by God the Father almighty, who made the heavens and the Earth and the seas and all that they contain. May all power of the adversary, all assaults and pretensions of Satan, be repulsed and driven afar from these medals, so that they may be, for all who will use them, a help in mind and body … Let all who will wear them, with hearts intent on good works, deserve to obtain health of mind and body, Your holy grace, and the indulgences that have been granted to us. And may they escape, by Your merciful help, all attacks and wiles of the devil, and finally appear in Your presence sinless and holy … Lord Jesus Christ … by Your sacred passion, expel all attacks and wiles of the devil from the person who devoutly calls on Your Holy Name, using these words and signs ascribed to You. May it please You to lead him (her) to the harbor of everlasting salvation, You who live and reign forever and ever.”
THE LETTERS, WHICH ARE INSCRIBED ON THE MEDAL
Besides the two Images of the Cross and—St. Benedict, there are also inscribed on the Medal a certain number of Letters, each of which is the initial of a Latin word. These words compose one or two sentences, which explain the Medal and its object. They express the relation existing between the Holy Patriarch of the Monks of the West and the sacred sign of the Salvation of mankind, at the same time that they offer the faithful a formula, which they may make use of, for employing the virtue of the Holy Cross against the evil spirits.
Those mysterious letters are arranged on that side of the medal on which is the Cross. Let us begin by noticing the four which are placed near the Cross, one at each of the outward corners: C S P B that is: Crux Sancti Patris Benedicti; in English: “The Cross of Holy Father Benedict.” These words explain the nature of the Medal.
On the perpendicular line of the Cross itself, are these letters: C S S M L they stand for these words : CRUX SANCTA SIT MIHI LUX; in English: “May the Holy Cross be my Light.”
On the horizontal line of the Cross are these letters: N. D. St. M. D. the words which they imply are: NON DRACO SIT MIHI DUX; in English: “Let not the Dragon be my guide.”
These two lines put together forum a pentametre verse, containing the Christian's protestation that he confides in the Holy Cross, and refuses to bear the yoke which the devil would limit upon him.
On the rim of the Medal there are inscribed several other Letters; and first the well-known Monogram of the holy name of Jesus, IH St. Faith and our own experience convince us of the all-powerfulness of this divine Name. Then below, beginning at the right hand, the following letters: V. R. St. N. St. M. V. St. M. Q. L. I. V. B. These initials stand for the two following verses. VADE RETRO, SATANA; NUNQUAM SUADE MIHI VANA. SUNT MALA QUAE LIBAS; IPSE VENENA BIBAS. in English: “Begone, Satan! And suggest not to me thy vain things; the Cup thou profferest me is evil; drink thou thy poison.”
These words are supposed to be said by St. Benedict; those of the first verse when he was suffering the temptation in his cave, and which he overcame by the Sign of the Cross; and those of the second verse, at the moment of his enemies offering to him the draught of death, which he discovered by his making over the poisoned cup the Sign of Life. The Christian may make use of these same words as often as he finds himself tormented by temptations and insults of the invisible enemy of our salvation. Our Savior sanctified the first of these words, by Himself making use of them “Begone, Satan!” — "Vade retro, Satana". Their efficacy has thus been tested, and the very Gospel is the guarantee of their power. The vain things, to which the devil incites us are disobedience to the law of God; they are also the pomps and false maxims of the world. The cup proffered us by this angel of darkness is evil, that is sin, which brings death to the soul: instead of receiving it at his hands, we ought to bid him keep it to himself, for it is the inheritance which he chose for himself. (Excerpts from an explanation of the St. Benedict Medal by Dom Gueranger).
Let us now take a look at some extracts from the prayer of blessing for the St. Benedict Medal:
“I cast out the demon from you, creature medals, by God the Father almighty, who made the heavens and the Earth and the seas and all that they contain. May all power of the adversary, all assaults and pretensions of Satan, be repulsed and driven afar from these medals, so that they may be, for all who will use them, a help in mind and body … Let all who will wear them, with hearts intent on good works, deserve to obtain health of mind and body, Your holy grace, and the indulgences that have been granted to us. And may they escape, by Your merciful help, all attacks and wiles of the devil, and finally appear in Your presence sinless and holy … Lord Jesus Christ … by Your sacred passion, expel all attacks and wiles of the devil from the person who devoutly calls on Your Holy Name, using these words and signs ascribed to You. May it please You to lead him (her) to the harbor of everlasting salvation, You who live and reign forever and ever.”
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The Blessing of Holy Water
In the Liturgy, and especially in the Sacraments of the Church, outward signs are mainly symbolic of the effects which they produce in the soul. Thus the pouring and washing with water in Baptism is symbolic of cleansing the soul of Original Sin and pouring in of sanctifying grace. The bread under the form of which the Blessed Eucharist is received is a symbol of food for the soul, and so on. In the same way Holy Water is a beautiful, profound symbol of its significance and its effects on body and soul. Pure water is clear and transparent. In it the heavens are reflected, the light of the sun, and the light of the stars. Similarly our souls should radiate purity that in them may be clearly reflected the heavens of faith, the sun of divine charity, and the starlight of the Christian virtues. Water cleanses and purifies. Holy water reminds us that our souls have been washed and made pure by the water of holy Baptism, and thereby we have been received into the community of the children of God. Every time we sign our foreheads with Holy Water, we are reminded of our holy baptismal vows and of the obligation then undertaken, to keep our souls pure. So too Holy Water is a constant exhortation to purge our hearts from sin by penance and reparation. For this reason pious Christians when taking Holy Water, pray: “Thou shalt sprinkle me with hyssop, O Lord, and I shall be cleansed; Thou shalt wash me, and I shall be made whiter than snow.” Water quenches our thirst and refreshes us, it irrigates and revives the earth, falling from the heavens as rain or dew, Holy water is a symbol of the dew of divine grace which refreshes our souls and fructifies our work, so that it becomes a service of God. Water cools the hot air and extinguishes fire. Holy water should remind us that we must cool the ardor of our passions and extinguish the fire of inordinate desires. The salt which is mixed with the water during the blessing bears a threefold symbolic meaning. In the first place, salt preserves from corruption. Our souls should be preserved from the corruption of sin, especially grievous sin and kept fresh and pure throughout our lives as children of God. Again, salt has always been regarded as a symbol of wisdom. But Christian wisdom leads to a wholesome fear of God and thence to a love of God. Finally, salt imparts an agreeable taste to food to which it is added; and so, too, virtue makes our souls pleasing to God. Finally, let us consider the many Signs of the Cross which the priest makes over the elements when blessing the Holy Water and mixing the salt with it; and how we ourselves make the sign of the cross when we take Holy Water. The meaning of this is that all the graces and helps which we receive from God have been merited for us by the sacrifice made by Jesus Christ on the Cross and flow to us from this source. Let us also draw some hope, comfort and strength from the words used in the blessing of Holy Water, which are also a lesson and instruction to us as regards the purpose and power of Holy Water. First of all the priest performs an exorcism over the salt, after which he blesses the salt. Then he exorcises water and blesses it. Finally, he mixes the blessed salt and blessed water with the blessed salt to finish the process of making Holy Water. Here are some key extracts from the rite of blessing. |
"I exorcise thee, creature of salt, by the living + God, by the true + God, by the holy + God, by that God who ordered thee [salt] to be put by Eliseus the prophet into the water, that the barrenness of the water might be healed; that thou mayest become exorcised salt for the salvation of those that believe; and that thou mayest be for the healing of soul and body to all those receiving thee, and that there may be banished from the place in which thou hast been sprinkled every kind of hallucination and wickedness, or wile of devilish deceit, and every unclean spirit, ... O Almighty and eternal God, we humbly implore Thine infinite mercy, that this creature of salt which Thou hast bestowed for the use of mankind may be blessed +and sanctified + through Thy mercy, that it may make for health of mind and body to all who partake of it; and that what ever is touched or sprinkled with it may be freed from all uncleanness, and from the assaults of the evil spirit. ...
"I exorcise thee, creature of water, in the Name of God the Father Almighty, and in the name of Jesus Christ His Son our Lord, and in the power of the Holy Spirit, that thou mayest be made exorcised water for the banishment of every power of the enemy, and that thou mayest be able to uproot and cast out that enemy himself, together with his rebel angels ... O God ... fill this element ... with Thy power and blessing, so that this creature of Thine may be endowed with divine grace to drive away devils and to cast out diseases; that whatever in the houses or possessions of the faithful may be sprinkled by this water may be freed from everything unclean and delivered from what is hurtful. Let no spirit of pestilence or baleful breath abide therein; let all the snares of the enemy who lieth in wait be driven forth; and let everything that threatens the safety or peace of the dwellers therein be banished by the sprinkling of this water; so that the health which they seek by calling upon Thy holy Name may be guarded from all assault."
[The Priest puts blessed salt thrice into the water crosswise, saying:]
"Let salt and water mingle together in the name of the Father and of the Son, and of the Holy Ghost. Amen ... O God, the giver of invincible strength, and King of irresistible power, ever wonderful in triumph, Who holdest in check the power of the enemy, Who overcomest the fury of raging enemies, Who by Thy might gainest the victory over all their guile; we humbly pray and beseech Thee, O Lord, to look upon this Thy creation of salt and water, to bless it in Thy mercy and hallow it with the dew of Thy loving kindness: that wherever it be sprinkled and Thy holy Name shall be invoked in prayer, every assault of the unclean spirit may be baffled, all fear of the venomous serpent cast out, and the presence of the Holy Spirit everywhere vouchsafed to us who entreat Thy mercy."
From all this we see how inspiring Holy Water is. It is true that only the Catholic who is imbued with holy Faith can understand these truths and receive the grace that is derived from its use. Only the believing Catholic can have a right understanding of the beneficial operation of Holy Water on body and soul.
"I exorcise thee, creature of water, in the Name of God the Father Almighty, and in the name of Jesus Christ His Son our Lord, and in the power of the Holy Spirit, that thou mayest be made exorcised water for the banishment of every power of the enemy, and that thou mayest be able to uproot and cast out that enemy himself, together with his rebel angels ... O God ... fill this element ... with Thy power and blessing, so that this creature of Thine may be endowed with divine grace to drive away devils and to cast out diseases; that whatever in the houses or possessions of the faithful may be sprinkled by this water may be freed from everything unclean and delivered from what is hurtful. Let no spirit of pestilence or baleful breath abide therein; let all the snares of the enemy who lieth in wait be driven forth; and let everything that threatens the safety or peace of the dwellers therein be banished by the sprinkling of this water; so that the health which they seek by calling upon Thy holy Name may be guarded from all assault."
[The Priest puts blessed salt thrice into the water crosswise, saying:]
"Let salt and water mingle together in the name of the Father and of the Son, and of the Holy Ghost. Amen ... O God, the giver of invincible strength, and King of irresistible power, ever wonderful in triumph, Who holdest in check the power of the enemy, Who overcomest the fury of raging enemies, Who by Thy might gainest the victory over all their guile; we humbly pray and beseech Thee, O Lord, to look upon this Thy creation of salt and water, to bless it in Thy mercy and hallow it with the dew of Thy loving kindness: that wherever it be sprinkled and Thy holy Name shall be invoked in prayer, every assault of the unclean spirit may be baffled, all fear of the venomous serpent cast out, and the presence of the Holy Spirit everywhere vouchsafed to us who entreat Thy mercy."
From all this we see how inspiring Holy Water is. It is true that only the Catholic who is imbued with holy Faith can understand these truths and receive the grace that is derived from its use. Only the believing Catholic can have a right understanding of the beneficial operation of Holy Water on body and soul.
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The Blessing of Candles There are various different rites of blessing for candles in the Roman Ritual. The commonly used blessing is as follows: "Lord Jesus Christ, Son of the living God, bless + these candles at our lowly request. Endow them, Lord, by the power of the Holy + Cross, with a blessing from on high, you who gave them to mankind in order to dispel darkness. Let the blessing that they receive from the sign of the Holy + Cross be so effectual that, wherever they are lighted or placed, the princes of darkness may depart in trembling from all these places, and flee in fear, along with all their legions, and never more dare to disturb or molest those who serve you, the almighty God, who live and reign forever and ever." Another blessing is the one used for candles to be used by the Rosary Society, and this reads as follows: Lord Jesus Christ, the true light that enlightens every man who comes into the world, by the prayers of the blessed Virgin Mary, your Mother, and the fifteen mysteries of her Rosary, pour out your blessing + on these candles and tapers, and hallow + them by the light of your grace. Mercifully grant that as these lights with their visible fire dispel the darkness of the night, so may the Holy + Spirit with His invisible fire and splendor dispel the darkness of our transgressions. May He help us ever to discern with the pure eye of the spirit the things that are pleasing to you and beneficial to us, so that in spite of the darkness and pitfalls of this world we may come at last to the unending light. We ask this of you who live and reign forever and ever. Yet another blessing is that which is given to candles to be used for the blessing of throats on the Feast of St. Blaise (February 3rd). The relevant excerpts are as follows: “God, almighty … we implore Your majesty that, overlooking our guilt and considering only his merits and intercession, it may please You to bless + and sanctify + and impart your grace to these candles. Let all men of Faith, whose necks are touched with them, be healed of every malady of the throat, and being restored in health and good spirits let them return thanks to You in your holy Church, and praise Your glorious Name which is blessed forever … After blessing the candles on the feast of St. Blaise, the priest holds two candles fastened like a cross to the throat of the person kneeling before him, and says: “By the intercession of St. Blaise, bishop and martyr, may God deliver you from every malady of the throat and from every possible mishap; in the name of the Father, and of the Son, + and of the Holy Spirit.” |
MULTIPLE DAY ARTICLE : Saturday October 19th to Wednesday October 23rd
Article 9
Is Your Home Spiritually Protected?
Article 9
Is Your Home Spiritually Protected?
Holy Scripture on Protection and Destruction
There are numerous instances in Holy Scripture where we see the both the protection of God and the destruction of God come into play. Before we look at the individual examples―which begin with God’s protection of Noe and his family, while at the same time we God’s destruction of the rest of the world―let us first of look at God’s own words that lay down the general principles governing His protection and destruction. We find the entire 26th chapter of the Book of Leviticus laying down those principles in no uncertain terms―which we do well to absorb into the depths of mind and memory. Here is an abbreviated version of that chapter of Leviticus:
The Two Sides of God—Protection and Destruction—Mercy and Justice
“If you walk in My precepts, and keep My commandments, and do them, then I will give you rain in due seasons. And the ground shall bring forth its increase, and the trees shall be filled with fruit. The threshing of your harvest shall reach unto the vintage, and the vintage shall reach unto the sowing time: and you shall eat your bread to the full, and dwell in your land without fear. I will give peace in your coasts: you shall sleep, and there shall be none to make you afraid. I will take away evil beasts: and the sword shall not pass through your quarters. You shall pursue your enemies, and they shall fall before you. Five of yours shall pursue a hundred others, and a hundred of you ten thousand: your enemies shall fall before you by the sword. I will look on you, and make you increase: you shall be multiplied, and I will establish My covenant with you. You shall eat the oldest of the old store, and, new coming on, you shall cast away the old. I will set My tabernacle in the midst of you, and My soul shall not cast you off. I will walk among you, and will be your God, and you shall be My people. But if you will not hear Me, nor do all My commandments, if you despise My laws, and contemn My judgments so as not to do those things which are appointed by Me, and to make void My covenant, then …” (Leviticus 26:3-14) … then, for not “paying the price”, God says:
“I will quickly visit you with poverty, and burning heat, which shall waste your eyes, and consume your lives. You shall sow your seed in vain, which shall be devoured by your enemies. I will set My face against you, and you shall fall down before your enemies, and shall be made subject to them that hate you, you shall flee when no man pursueth you. I will break the pride of your stubbornness, and I will make to you the Heaven above as iron, and the Earth as brass! Your labor shall be spent in vain, the ground shall not bring forth her increase, nor the trees yield their fruit. I will bring seven times more plagues upon you for your sins! And I will send in upon you the beasts of the held, to destroy you and your cattle, and make you few in number, and that your highways may be desolate. And I will bring in upon you the sword that shall avenge My covenant. And when you shall flee into the cities, I will send the pestilence in the midst of you, and you shall be delivered into the hands of your enemies! I will destroy and break your idols. You shall fall among the ruins of your idols, and My soul shall abhor you. I will bring your cities to be a wilderness, and I will make your sanctuaries desolate, and will receive no more your sweet odors. And I will destroy your land, and your enemies shall be astonished at it, when they shall be the inhabitants thereof. And I will scatter you among the Gentiles, and I will draw out the sword after you, and your land shall be desert, and your cities destroyed. You shall perish among the Gentiles, and an enemy’s land shall consume you. And if of them also some remain, they shall pine away in their iniquities, in the land of their enemies, and they shall be afflicted for the sins of their fathers, and their own―until they confess their iniquities and the iniquities of their ancestors, whereby they have transgressed Me, and walked contrary unto Me. Therefore I also will walk them, and bring them into their enemies’ land until their uncircumcised mind be ashamed: then shall they pray for their sins!” (Leviticus 26:16-41). That is the abbreviated version―you would not waste your time reading the full version.
A Clear Principle of Protection and Destruction
Herein the principle of God is clear―obey Me and I will give you my protection you; disobey Me and you will experience increasing destruction. “Ah!” you may say, “but that was the Old Testament! Things are different now!” Such a complacent attitude is based more upon wishful thinking rather than solid theology! That principle of God’s is true for the Old Testament, the New Testament and in our own day.
In the New Testament we see Jesus prophesy the total destruction of Jerusalem at some future date―which was fulfilled in 70 AD: “Jerusalem, Jerusalem, that killest the prophets, and stonest them that are sent to thee, how often would I have gathered thy children as the bird doth her brood under her wings, and thou wouldest not? Behold your house shall be left to you desolate! … The days will come in which there shall not be left a stone upon a stone that shall not be thrown down!” (Luke 13:34-35; 21:6)―in that fateful Roman siege of Jerusalem in 70 AD, over 1 million Jews were killed, among whom tens of thousands were crucified!
Today, Our Lady announces the same old principle―both at La Salette in 1846 and at Akita in 1973―she warneds of the consequences of our increasing sinfulness and neglect of God: “Woe to the inhabitants of the Earth! God will exhaust His wrath upon them, and no one will be able to escape so many afflictions together. Physical and moral agonies will be suffered. God will abandon mankind to itself and will send punishments which will follow one after the other. The society of men is on the eve of the most terrible scourges and of gravest events. Mankind must expect to be ruled with an iron rod and to drink from the chalice of the wrath of God!” (La Salette, 1846).
“Many men in this world afflict the Lord … In order that the world might know His anger, the Heavenly Father is preparing to inflict a great chastisement on all mankind … If men do not repent and better themselves, the Father will inflict a terrible punishment on all humanity. It will be a punishment greater than the deluge, such as one never seen before. Fire will fall from the sky and will wipe out a great part of humanity, the good as well as the bad, sparing neither priests nor faithful. The survivors will find themselves so desolate that they will envy the dead!” (Akita, 1973).
So what’s new? Nothing! “With the Father of lights there is no change, nor shadow of alteration!” (James 1:17).
We All Want Protection―But God Is Not Mocked, Nor Fooled
Who doesn’t want protection? We all―deep down―want or even crave the protection of God. “Be not deceived! God is not mocked! For what things a man shall sow, those also shall he reap! For he that soweth in his flesh, of the flesh also shall reap corruption! But he that soweth in the spirit, of the spirit shall reap life everlasting!” (Galatians 6:7-8). If you will be faithful to God, then God will be faithful to you: “Their hope is on Him that saveth them, and the eyes of God are upon them that love Him” (Ecclesiasticus 34:15). “God is a buckler [= a shield] to them that hope in Him” (Proverbs 30:5).
This protection of God is heralded all throughout Holy Scripture. Perhaps one of the most comforting of Psalms is Psalm 90, wherein the protection of God is the theme throughout the entire psalm. For your comfort, here it is:
“Thou art my protector, and my refuge! My God, in Him will I trust! For He hath delivered me from the snare of the hunters: and from the sharp word. He will overshadow thee with His shoulders: and under His wings thou shalt trust. His truth shall compass thee with a shield! Thou shalt not be afraid of the terror of the night, or the arrow that flieth in the day, of the business that walketh about in the dark: of invasion, or of the noonday devil. A thousand shall fall at thy side, and ten thousand at thy right hand: but it shall not come nigh thee. But thou shalt consider with thy eyes: and shalt see the reward of the wicked. Because Thou, O Lord, art my hope!
“Thou hast made the most High thy refuge. There shall no evil come to thee: nor shall the scourge come near thy dwelling. For He hath given His angels charge over thee; to keep thee in all thy ways. In their hands they shall bear thee up: lest thou dash thy foot against a stone. Thou shalt walk upon the asp and the basilisk: and thou shalt trample under foot the lion and the dragon. Because he hoped in Me I will deliver him! I will protect him because he hath known My Name. He shall cry to Me, and I will hear him! I am with him in tribulation, I will deliver him, and I will glorify him!” (Psalm 90:2-15).
What is emerging here is the need for a Faith, Hope and Love of God in order to secure His help and protection. For elsewhere in Scripture, God speaks about being deaf to the cries of some folk: “They are returned to the former iniquities of their fathers, who refused to hear My words: so these, likewise, have gone after strange gods, to serve them! Wherefore, saith the Lord, Behold I will bring in evils upon them, which they shall not be able to escape: and they shall cry to Me, and I will not hearken to them!” (Jeremias 11:10-11). God is here speaking of His very own Chosen People! Yet He has no problem turning a deaf ear to them and punishing them severely.
Passover Protection but Desert Destruction
The one and the same Chosen People―in the time of Moses―received both astounding protection as well as awful destruction. When the appointed time came for the Exodus from Egypt under Moses, we see the awesome level of protection that God gave to His Chosen People by (1) preserving them during the Passover of the Avenging Angel, that killed all the first-born children, cattle and beasts in Egypt, (2) the miraculous protection shown by God to the Chosen People in preserving them from the pursuing Egyptian army, by parting the Red Sea to allow the Israelites to cross, and then drowning their pursuers by bringing the divided waters back into place, (3) God preserved the Chosen People for forty years by miraculously feeding them for forty years―and remember, they were not a handful of people, but anywhere from 4 million to 6 million in number! That is an awful lot of food providing to do on a daily basis! There were many more incidents of protection and preservation, let these suffice as an example.
Yet the very persons that God initially protected, He had no problem destroying―due to their murmuring, complaining, dissatisfaction, disobedience and rebellion. “And the Lord being angry against Israel, led them about through the desert forty years, until the whole generation, that had done evil in his sight, was consumed” (Numbers 32:13). Why did God do this? Because the Israelites refused to enter and conquer the Promised Land out of fear of its inhabitants and a lack of trust in God’s help and protection:
“The Lord spoke to Moses, saying: ‘Send men to view the land of Chanaan, which I will give to the children of Israel, one of every tribe, of the rulers!’ Moses did what the Lord had commanded … And when they were gone up, they viewed the land from the desert … And they that went to spy out the land returned after forty days, having gone round all the country … and said: We came into the land to which thou sentest us, which in very deed floweth with milk and honey as may be known by these fruits! But it hath very strong inhabitants, and the cities are great and walled!’ ... In the meantime, Caleb, to quieten the murmuring of the people that rose against Moses, said: ‘Let us go up and possess the land, for we shall be able to conquer it!’ But the others, that had been with him spying, said: ‘No, we are not able to go up to this people, because they are stronger than we!’ And they spoke ill of the land, which they had viewed” (Numbers 13:2-33).
“Wherefore the whole multitude crying wept that night. And all the children of Israel murmured against Moses and Aaron, saying: ‘Would God that we had died in Egypt and would God we may die in this vast wilderness, and that the Lord may not bring us into this land, lest we fall by the sword, and our wives and children be led away captives. Is it not better to return into Egypt?’ And they said one to another: ‘Let us appoint a leader, and let us return into Egypt!’ … But Josue and Caleb, who themselves also had viewed the land, tore their garments, and said to all the multitude of the children of Israel: ‘The land which we have gone round is very good! If the Lord be favorable, He will bring us into it, and give us a land flowing with milk and honey! Be not rebellious against the Lord! And fear ye not the people of this land, for we are able to eat them up as bread. All aid is gone from them! The Lord is with us, fear ye not!’ And when all the multitude cried out, and would have stoned them, the glory of the Lord appeared over the tabernacle of the covenant to all the children of Israel. And the Lord said to Moses: ‘How long will this people detract Me? How long will they not believe Me despite all the signs that I have wrought before them? I will strike them therefore with pestilence, and will consume them!” (Numbers 14:1-12).
As a result of their murmuring, complaining, lack of trust, disobedience and rebellion, God pronounced a sentence of destruction against those who provoked that attitude and those who participated in it (which was almost everyone): “And the Lord said: ‘As I live, the whole Earth shall be filled with the glory of the Lord. But all the men that have seen My majesty, and the signs that I have done in Egypt, and in the wilderness, and have tempted Me now ten times, and have not obeyed My voice, they shall not see the land which I promised to their fathers, neither shall any one of them that hath detracted Me behold it! My servant Caleb, who being full of another spirit hath followed Me, I will bring into this land which he hath gone round: and his seed shall possess it! Tomorrow, remove the camp, and return into the wilderness by the way of the Red Sea!’
“And the Lord spoke to Moses and Aaron, saying: ‘How long doth this wicked multitude murmur against Me? I have heard the murmurings of the children of Israel! Say therefore to them: “As I live, saith the Lord, according as you have spoken in My hearing, so will I do to you! In the wilderness shall your carcasses lie! All you, that were numbered from twenty years old and upward, and have murmured against Me, shall not enter into the land, over which I lifted up My hand to make you dwell therein―except for Caleb and Josue. But your children, of whom you said, that they should be a prey to the enemies, will I bring in [into the Promised Land], so that they may see the land which you have despised. Your carcasses shall lie in the wilderness! Your children shall wander in the desert forty years, and shall bear your fornication, until the carcasses of their fathers be consumed in the desert! According to the number of the forty days, wherein you viewed the land― a year shall be counted for a day. And forty years you shall receive your iniquities, and shall know My revenge! For as I have spoken, so will I do to all this wicked multitude, that hath risen up together against me: in this wilderness shall it faint away and die!”’” (Numbers 14:20-35).
Perilous Presumption for Protection!
St. Paul―in speaking of the plight of the Chosen People under Moses―warns us not to fall into vain presumption on God’s protection, citing the many presumptuous elements they vainly counted on: “For I would not have you ignorant, brethren, that our fathers were all under the cloud, and all passed through the sea! And all in Moses were baptized, in the cloud, and in the sea! And did all eat the same spiritual food, and all drank the same spiritual drink; and they drank of the spiritual rock that followed them, and the rock was Christ! But with most of them God was not well pleased―for they were overthrown in the desert! Now these things were done in a figure of us, that we should not covet evil things as they also coveted. Neither become ye idolaters, as some of them, as it is written: The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed fornication, and there fell in one day three and twenty thousand. Neither let us tempt Christ: as some of them tempted, and perished by the serpents. Neither do you murmur as some of them murmured, and were destroyed by the destroyer. Now all these things happened to them in figure: and they are written for our correction, upon whom the ends of the world are come. Wherefore he that thinketh himself to stand, let him take heed lest he fall!” (1 Corinthians 10:1-12).
Our Lord Himself similarly warned us against such presumption when He said: “Not everyone that saith to Me: ‘Lord! Lord!’ shall enter into the Kingdom of Heaven: but he that doth the will of My Father, Who is in Heaven, he shall enter into the Kingdom of Heaven. Many will say to me in that day: ‘Lord! Lord! Have not we prophesied in Thy Name, and cast out devils in Thy Name, and done many miracles in Thy Name?’ And then will I profess unto them: ‘I never knew you! Depart from Me, you that work iniquity!’ Everyone therefore that heareth these My words, and doth them, shall be likened to a wise man that built his house upon a rock, and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell not, for it was founded on a rock. And every one that heareth these My words, and doth them not, shall be like a foolish man that built his house upon the sand, and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell, and great was the fall thereof!” (Matthew 7:21-27).
What Must We Do To Ensure God’s Protection?
The bottom-line is you get what you pay for! Just as it is with insurance, so too it is with God. You can “buy” the basic, minimal, very limited protection policy. Or you can “pay more” and get a more comprehensive, more encompassing, higher level of protection.
Let us not expect God to start performing “Protection Miracles” on our behalf at the drop of a hat! There is a principle of theology we need to drill into our minds and hearts, and it is this― “God will not do the extraordinary when the ordinary will suffice!” In other words, God has already given us ORDINARY means of protection for our use, which, in most cases, suffice to take care of us and to protect us. We have the Sacraments and Sacramentals. We have plentiful sources of grace―both sanctifying grace and actual grace. Grace not only perfects nature, but grace protects nature. All is down to grace―as Our Lord said: “Without Me, you can do nothing!” (John 15:5). He is not going to rain apples and oranges from the sky―like manna in the desert―when there are seeds that we can plant, nurture and grow into apple trees and orange trees in order to get our fruit. The ordinary means are possible and thus the extraordinary means will not be activated. It is this context that Sister Lucia of Fatima revealed the protective power of the Holy Rosary, when she said:
“The Most Holy Virgin, in these last times in which we live, has given a new efficacy to the recitation of the Rosary, to such an extent, that there is no problem, no matter how difficult it is, whether temporal or, above all, spiritual, in the personal life of each one of us, of our families, of the families of the world, or of the religious communities, or even of the life of peoples and nations, that cannot be solved by the Rosary. There is no problem, I tell you, no matter how difficult it is, that we cannot resolve by the prayer of the Holy Rosary. With the Holy Rosary, we will save ourselves, we will sanctify ourselves, we will console Our Lord and obtain the salvation of many souls!” (Sr. Lucia of Fatima to Fr. Fuentes, December 26th, 1957).
In other words, God is not going to blow the boat along when we can row the boat. He expects us to play our part and do our work―as Our Lord says: “The Kingdom of Heaven suffereth violence, and the violent bear it away!” (Matthew 11:12). That very phrase is loaded! Loaded with violence in the sense of intensity as well as “doing violence” to ourselves, to our own opinions, our thoughts, our words, our desires, our actions, etc. In other words, the “violence” of mortification (which literally means “putting to death”, the Latin word mors, mortis meaning “death” as in “mortality” (the state of being subject to death), “mortal wound” (a fatal injury causing or liable to cause death). “moribund” (a person at the point of death), “mortuary” (a place where dead people are kept), etc. The whole purpose of the spiritual life is dying to ourselves so that we may live totally for God. “Amen, amen I say to you, unless the grain of wheat falling into the ground die―itself remaineth alone. But if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world, keepeth it unto life eternal” (John 12:24-25).
Which is why St. Paul writes: “For to me, to live is Christ; and to die is gain!” (Philippians 1:21) and “If you live according to the flesh, you shall die! But if, by the Spirit, you mortify the deeds of the flesh, you shall live!” (Romans 8:13) … “For we that are dead to sin, how shall we live any longer therein? Know you not that all we, who are baptized in Christ Jesus, are baptized in His death? For we are buried together with Him by baptism into death; that as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection. Knowing this, that our old man is crucified with Him, that the body of sin may be destroyed, to the end that we may serve sin no longer. Now if we be dead with Christ, we believe that we shall live also together with Christ: For in that He died to sin, He died once; but in that He liveth, He liveth unto God. So do you also reckon, that you are dead to sin, but alive unto God, in Christ Jesus our Lord!” (Romans 6:2-11). To die to sin―as St. Paul says―requires a violent struggle. Hence “the Kingdom of Heaven suffereth violence, and the violent bear it away!” (Matthew 11:12).
The Two Chief Weapons of Protection and Attack
Like Christ, it is under the cross that we suffer and do violence to our innate love of comfort, ease and pleasure; and like Christ, it on the cross that we die to our selves so that we might live for God. Christ’s death on the cross was violent, intense, sorrowful―it was a chalice He did not really want to drink, but accepted it as His Father’s will: “Father, all things are possible to Thee! Remove this chalice from Me! But not what I will, but what Thou wilt!” (Mark 14:36). To us He says what He said to James and John: “Jesus said: ‘Can you drink the chalice that I shall drink?’ They said to Him: ‘We can!’ He said to them: ‘My chalice indeed you shall drink!’” (Matthew 20:22-23) … “And He said to all: ‘If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me!” (Luke 9:23) … “And he that taketh not up his cross, and followeth Me, is not worthy of Me!” (Matthew 10:38). In the cross is protection; in the cross is consolation; in the cross is salvation! As the liturgy of the Church so rightly says: “In cruce salus!” ― “In the cross is salvation!” … “Ave crux, spes unica!” ― “Hail O cross, our sole hope!”
Thus, in the Rosary and in the Cross we have two chief sources of grace and protection. This is what Our Lady tried to communicate to us in her modern day apparitions―especially at Fatima and Akita―where she stressed the need for suffering and the need of Rosary: “Jesus wishes to establish the devotion to my Immaculate Heart throughout the world. I promise salvation to whoever embraces it … Pray the Rosary every day in honor of Our Lady of the Rosary … because only she can help you!” (Fatima July 13th, 1917) … “Pray, pray very much, and make sacrifices” (Fatima August 19th, 1917) … “Are you willing to offer yourselves to God and bear all the sufferings He wills to send you, as an act of reparation for the conversion of sinners … Then you are going to have much to suffer, but the grace of God will be your comfort” (Fatima May 13th, 1917) … “Prayer, penance and courageous sacrifices can soften the Father’s anger” (Akita, August 3rd, 1973) … “If men do not repent and better themselves, the Father will inflict a terrible punishment on all humanity. It will be a punishment greater than the deluge, such as one never seen before … The only weapons which will remain for you will be the Rosary and the Sign left by my Son!” (Akita, October 13th, 1973).
What is that “Sign left by my Son”? It is, of course, the Sign of the Cross in all its fullness and plenitude―the Sign of the Cross as in the Sacrifice of the Cross renewed in every Holy Sacrifice of the Mass; the Sign of the Cross as in the Holy Eucharist and the Blessed Sacrament, which comes from the Sacrifice of the Mass; the Sign of the Cross as in our own personal crosses which we have to carry, both as a payment and penalty for our own sins, and which we must also carry for the good of Holy Mother Church and the conversion of sinners, for “the blood of martyrs is the seed of the Church.”
Already centuries beforehand, St. Louis de Montfort had said more or less the same thing―as we can read in his writings, especially in his book, The Secret of the Rosary, wherein he states:
“If you say the Rosary faithfully until death, I do assure you that, in spite of the gravity of your sins, you shall receive a never‑fading crown of glory. Even if you are on the brink of damnation, even if you have one foot in Hell, even if you have sold your soul to the devil as sorcerers do who practice black magic, and even if you are a heretic as obstinate as a devil, sooner or later you will be converted and will amend your life and save your soul, if ― and mark well what I say ― if you say the Rosary devoutly every day until death for the purpose of knowing the truth and obtaining contrition and pardon for your sins!” (St. Louis de Montfort, The Secret of the Rosary, §4). St. Louis then reports the incident where Our Lady forced the devils to admit the following to St. Dominic: “This Mother of Jesus is most powerful in saving her servants from falling into Hell! She is like the sun which destroys the darkness of our wiles and subtlety. It is she who uncovers our hidden plots, breaks our snares, and makes our temptations useless and ineffective! We have to say, however, reluctantly, that no soul who has really persevered in her service has ever been damned with us; one single sigh that she offers to the Blessed Trinity is worth far more than all the prayers, desires, and aspirations of all the saints. We fear her more than all the other saints in Heaven together, and we have no success with her faithful servants! Many Christians who call on her at the hour of death and who really ought to be damned according to our ordinary standards are saved by her intercession. And if that Marietta (it is thus in their fury they called her) did not counter our plans and our efforts, we should have overcome the Church and destroyed it long before this, and caused all the Orders in the Church to fall into error and infidelity. Now that we are forced to speak, we must also tell you that nobody who perseveres in saying the Rosary will be damned, because she obtains for her servants the grace of true contrition for their sins by which they obtain pardon and mercy!” (St. Louis de Montfort, The Secret of the Rosary, §104).
We are always seeking novelties―new ways of doing things, new pastimes, new recipes and foods, new drinks, new clothes, new cars, new appliances, new friends, new this and new that. Yet in order to gain Heaven and gain Heaven’s protection, it is “more of the same old, same old” stuff―prayer and penance, or looking at the box from another angle, the Rosary and the Mass with Holy Communion, or from another angle, devotion to the Immaculate Heart of Mary and the Sacred Heart of Jesus, or another angle being the First Fridays and First Saturdays, or another angle, suffering or carrying the cross of Christ with Mary’s help. Whichever way to look at it, from whichever angle you approach, it is “more of the same old, same old!” Yet the same is true for our natural and physical life―in order to stay alive and live it is always a case of “more of the same old, same old” air that we breath every few seconds of our entire life, and “more of the same old, same old” water that we have to drink every single day all life long. Nothing ever changes, just “more of the same old, same old.” With other things, we can vary them, change them, abstain from them for a while―but we cannot abstain or do without air and water.
Likewise with prayer and penance, the Rosary and the Mass with Communion, devotion to Jesus and Mary, etc. We neglect those things at our own risk. Without those things we compromise, not only our spiritual safety and protection, but even our physical, material, financial well-being. For as Our Lady of Good Success said: “Woe to the world should it lack monasteries and convents! Men do not comprehend their importance, for, if they understood, they would do all in their power to multiply them, because in them can be found the remedy for all physical and moral evils ... No one on the face of the Earth is aware whence comes the salvation of souls, the conversion of great sinners, the end of great scourges, the fertility of the land, the end of pestilence and wars, and the harmony between nations. All this is due to the prayers that rise up from monasteries and convents. Oh, if mortals only understood how to appreciate the time given to them, and would take advantage of each moment of their lives, how different the world would be! And a considerable number of souls would not fall to their eternal perdition! But this contempt is the fundamental cause for their downfall!” (Our Lady of Good Success).
Multiple Other Sources of Protection
There are, of course, many other powerful means and sources for obtaining the protection of Heaven in our many different needs―and these need to be briefly examined. The following items are NOT placed in any specific order according to power, efficiency, usefulness, range, popularity, etc. They are merely listed in the order that they come to mind.
The Holy Sacrifice of the Mass, Holy Communion, the Blessed Sacrament
Yes, we have already spoken about these―but the let us not forget that every blessing, even the blessings given to the Sacramentals and even the Sacraments themselves, draw their power from the Passion and Death of Our Lord Jesus Christ on the Cross of Calvary―which the Holy Sacrifice of the Mass perpetuates, repeats and re-presents each and every time it is validly offered in time and in space (meaning “every time” and “everywhere” it is offered). The fruits of the Mass are Holy Communion (which we receive during Mass) and the Blessed Sacrament (which remains once Mass is over).
We DO NOT profit enough from these things―we do not attend Mass enough; we do not receive Holy Communion often enough, nor well enough; we do not visit the Blessed Sacrament enough; nor do we spend enough time with the Blessed Sacrament; nor do we spend enough time preparing for Holy Communion, nor enough time giving thanks after Holy Communion. The end result is that we do not get the massive plenitude of graces that are on offer in this the greatest and most efficacious of all the Sacraments, which not only contains grace, but also the Author of all grace. Much as in physical exercise, start to increase the ‘load’ that you will lift―gradually add to the number of Masses you are resolved to participate in―beginning with an extra one or two a month, then an extra one or two each week, and perhaps even to the point of attending Mass every day or on most days! Yes, it will cost you something―it will be painful to give up this and that to be able to attend Mass―but, as they say with physical exercise: “No pain, no gain!”
The Holy Rosary
Just like the Holy Mass, Holy Communion and the Blessed Sacrament―the Holy Rosary is not prayed enough, nor is it prayed well-enough whenever it is prayed. It cannot be stressed enough that MEDITATION IS THE LIFE AND SOUL OF THE ROSARY. Our Lady herself has said that―as reported by St. Louis de Montfort in his book, The Secret of the Rosary: “Our Lady taught Saint Dominic this excellent method of praying and ordered him to preach it far and wide so as to reawaken the fervor of Christians and to revive in their hearts a love for our Blessed Lord. She also taught it to Blessed Alan de la Roche and said to him in a vision― ‘When people say 150 Hail Marys, that prayer is very helpful to them and a most pleasing tribute to me. But they will do better still and will please me more if they say these salutations while meditating on the life, death, and passion of Jesus Christ, for this meditation is the soul of this prayer’ ― For the Rosary said without the meditation on the sacred mysteries of our salvation would almost be a body without a soul, excellent matter, but without the form, which is the meditation” (St. Louis de Montfort, The Secret of the Rosary, §61). St. Louis also adds: “The Hail Mary is a blessed dew that falls from Heaven upon the souls of the predestinate. It gives them a marvelous spiritual fertility so that they can grow in all virtues. The more the garden of the soul is watered by this prayer, the more enlightened in mind we become, the more zealous in heart, the stronger against all our enemies” (St. Louis de Montfort, The Secret of the Rosary, §51).
However, only around 2% of Catholics pray the Rosary daily―and how many of that meager 2% actually MEDITATE the mysteries? Sadly, the number would fit in with what St. Louis de Montfort says of the number of friends of the Cross there are in the world: “The elect who are willing to be made conformable to the crucified Christ by carrying their cross are few in number. It would cause us to faint away from grief to learn how surprisingly small is their number. It is so small, that among ten thousand people, there is scarcely one to be found, as was revealed to several Saints, among whom St. Simon Stylites, referred to by the holy Abbot Nilus, followed by St. Basil, St. Ephrem and others. So small, indeed, that if God willed to gather them together, He would have to cry out as He did in days of old, through the voice of a prophet: ‘Come ye together one by one’ (Isaias 27:12), one from this province and one from that kingdom” (St. Louis de Montfort, Letter to Friends of the Cross, §14).
It would probably not be too wide of the mark―using the above figures or numbers―to say that out of every half-a-million, or 500,000 Catholics, only 10,000 (2%) SAY the Rosary (just saying the vocal prayers), while there will be ONLY ONE PERSON out of 10,000 “sayers” of the Rosary (as St. Louis says: “among ten thousand people, there is scarcely one to be found”) who will actually MEDITATE THE MYSTERIES of the Rosary. Remember this―meditation is NOT merely announcing the title of the mystery, meditation is NOT vaguely having a foggy indistinct picture of the mystery in your mind; meditation is NOT even thinking about the mystery to a greater depth. None of these things―though not wrong in themselves and good in themselves―qualifies as being meditation. True meditation is an in-depth CONSIDERATION OF THE MYSTERY THAT IS COMPLETED BY TAKING A CONCRETE RESOLUTION―OF SOME KIND―TO MAKE SOME CHANGES TO ONE’S LIFE. In other words, for a period of thinking, or reading, or listening to something spiritual, to qualify as a meditation―there has to be a RESOLUTION, a DECISION, an ACT OF THE WILL to PUT INTO PRACTICE something that has been learned from the thinking, or reading, or listening to spiritual things. It might mean beginning something, or stopping something. It could be beginning/stopping certain thoughts, words, actions or omissions, etc. Without that concrete resolution, without that fruit―it remains merely an act of pious thinking, or spiritual reading, or interesting listening, but without any real fruit coming out of it. It would be like reading about how to cook a certain meal, then buying the ingredients, then cooking the meal―but then, instead of actually eating it, you merely walk away from the table and leave it uneaten.
Finally, as we pass on to the subject of other blessed articles, it is important to mention the usefulness and advisability of having all your Rosary beads blessed. More on that iin the next article.
There are numerous instances in Holy Scripture where we see the both the protection of God and the destruction of God come into play. Before we look at the individual examples―which begin with God’s protection of Noe and his family, while at the same time we God’s destruction of the rest of the world―let us first of look at God’s own words that lay down the general principles governing His protection and destruction. We find the entire 26th chapter of the Book of Leviticus laying down those principles in no uncertain terms―which we do well to absorb into the depths of mind and memory. Here is an abbreviated version of that chapter of Leviticus:
The Two Sides of God—Protection and Destruction—Mercy and Justice
“If you walk in My precepts, and keep My commandments, and do them, then I will give you rain in due seasons. And the ground shall bring forth its increase, and the trees shall be filled with fruit. The threshing of your harvest shall reach unto the vintage, and the vintage shall reach unto the sowing time: and you shall eat your bread to the full, and dwell in your land without fear. I will give peace in your coasts: you shall sleep, and there shall be none to make you afraid. I will take away evil beasts: and the sword shall not pass through your quarters. You shall pursue your enemies, and they shall fall before you. Five of yours shall pursue a hundred others, and a hundred of you ten thousand: your enemies shall fall before you by the sword. I will look on you, and make you increase: you shall be multiplied, and I will establish My covenant with you. You shall eat the oldest of the old store, and, new coming on, you shall cast away the old. I will set My tabernacle in the midst of you, and My soul shall not cast you off. I will walk among you, and will be your God, and you shall be My people. But if you will not hear Me, nor do all My commandments, if you despise My laws, and contemn My judgments so as not to do those things which are appointed by Me, and to make void My covenant, then …” (Leviticus 26:3-14) … then, for not “paying the price”, God says:
“I will quickly visit you with poverty, and burning heat, which shall waste your eyes, and consume your lives. You shall sow your seed in vain, which shall be devoured by your enemies. I will set My face against you, and you shall fall down before your enemies, and shall be made subject to them that hate you, you shall flee when no man pursueth you. I will break the pride of your stubbornness, and I will make to you the Heaven above as iron, and the Earth as brass! Your labor shall be spent in vain, the ground shall not bring forth her increase, nor the trees yield their fruit. I will bring seven times more plagues upon you for your sins! And I will send in upon you the beasts of the held, to destroy you and your cattle, and make you few in number, and that your highways may be desolate. And I will bring in upon you the sword that shall avenge My covenant. And when you shall flee into the cities, I will send the pestilence in the midst of you, and you shall be delivered into the hands of your enemies! I will destroy and break your idols. You shall fall among the ruins of your idols, and My soul shall abhor you. I will bring your cities to be a wilderness, and I will make your sanctuaries desolate, and will receive no more your sweet odors. And I will destroy your land, and your enemies shall be astonished at it, when they shall be the inhabitants thereof. And I will scatter you among the Gentiles, and I will draw out the sword after you, and your land shall be desert, and your cities destroyed. You shall perish among the Gentiles, and an enemy’s land shall consume you. And if of them also some remain, they shall pine away in their iniquities, in the land of their enemies, and they shall be afflicted for the sins of their fathers, and their own―until they confess their iniquities and the iniquities of their ancestors, whereby they have transgressed Me, and walked contrary unto Me. Therefore I also will walk them, and bring them into their enemies’ land until their uncircumcised mind be ashamed: then shall they pray for their sins!” (Leviticus 26:16-41). That is the abbreviated version―you would not waste your time reading the full version.
A Clear Principle of Protection and Destruction
Herein the principle of God is clear―obey Me and I will give you my protection you; disobey Me and you will experience increasing destruction. “Ah!” you may say, “but that was the Old Testament! Things are different now!” Such a complacent attitude is based more upon wishful thinking rather than solid theology! That principle of God’s is true for the Old Testament, the New Testament and in our own day.
In the New Testament we see Jesus prophesy the total destruction of Jerusalem at some future date―which was fulfilled in 70 AD: “Jerusalem, Jerusalem, that killest the prophets, and stonest them that are sent to thee, how often would I have gathered thy children as the bird doth her brood under her wings, and thou wouldest not? Behold your house shall be left to you desolate! … The days will come in which there shall not be left a stone upon a stone that shall not be thrown down!” (Luke 13:34-35; 21:6)―in that fateful Roman siege of Jerusalem in 70 AD, over 1 million Jews were killed, among whom tens of thousands were crucified!
Today, Our Lady announces the same old principle―both at La Salette in 1846 and at Akita in 1973―she warneds of the consequences of our increasing sinfulness and neglect of God: “Woe to the inhabitants of the Earth! God will exhaust His wrath upon them, and no one will be able to escape so many afflictions together. Physical and moral agonies will be suffered. God will abandon mankind to itself and will send punishments which will follow one after the other. The society of men is on the eve of the most terrible scourges and of gravest events. Mankind must expect to be ruled with an iron rod and to drink from the chalice of the wrath of God!” (La Salette, 1846).
“Many men in this world afflict the Lord … In order that the world might know His anger, the Heavenly Father is preparing to inflict a great chastisement on all mankind … If men do not repent and better themselves, the Father will inflict a terrible punishment on all humanity. It will be a punishment greater than the deluge, such as one never seen before. Fire will fall from the sky and will wipe out a great part of humanity, the good as well as the bad, sparing neither priests nor faithful. The survivors will find themselves so desolate that they will envy the dead!” (Akita, 1973).
So what’s new? Nothing! “With the Father of lights there is no change, nor shadow of alteration!” (James 1:17).
We All Want Protection―But God Is Not Mocked, Nor Fooled
Who doesn’t want protection? We all―deep down―want or even crave the protection of God. “Be not deceived! God is not mocked! For what things a man shall sow, those also shall he reap! For he that soweth in his flesh, of the flesh also shall reap corruption! But he that soweth in the spirit, of the spirit shall reap life everlasting!” (Galatians 6:7-8). If you will be faithful to God, then God will be faithful to you: “Their hope is on Him that saveth them, and the eyes of God are upon them that love Him” (Ecclesiasticus 34:15). “God is a buckler [= a shield] to them that hope in Him” (Proverbs 30:5).
This protection of God is heralded all throughout Holy Scripture. Perhaps one of the most comforting of Psalms is Psalm 90, wherein the protection of God is the theme throughout the entire psalm. For your comfort, here it is:
“Thou art my protector, and my refuge! My God, in Him will I trust! For He hath delivered me from the snare of the hunters: and from the sharp word. He will overshadow thee with His shoulders: and under His wings thou shalt trust. His truth shall compass thee with a shield! Thou shalt not be afraid of the terror of the night, or the arrow that flieth in the day, of the business that walketh about in the dark: of invasion, or of the noonday devil. A thousand shall fall at thy side, and ten thousand at thy right hand: but it shall not come nigh thee. But thou shalt consider with thy eyes: and shalt see the reward of the wicked. Because Thou, O Lord, art my hope!
“Thou hast made the most High thy refuge. There shall no evil come to thee: nor shall the scourge come near thy dwelling. For He hath given His angels charge over thee; to keep thee in all thy ways. In their hands they shall bear thee up: lest thou dash thy foot against a stone. Thou shalt walk upon the asp and the basilisk: and thou shalt trample under foot the lion and the dragon. Because he hoped in Me I will deliver him! I will protect him because he hath known My Name. He shall cry to Me, and I will hear him! I am with him in tribulation, I will deliver him, and I will glorify him!” (Psalm 90:2-15).
What is emerging here is the need for a Faith, Hope and Love of God in order to secure His help and protection. For elsewhere in Scripture, God speaks about being deaf to the cries of some folk: “They are returned to the former iniquities of their fathers, who refused to hear My words: so these, likewise, have gone after strange gods, to serve them! Wherefore, saith the Lord, Behold I will bring in evils upon them, which they shall not be able to escape: and they shall cry to Me, and I will not hearken to them!” (Jeremias 11:10-11). God is here speaking of His very own Chosen People! Yet He has no problem turning a deaf ear to them and punishing them severely.
Passover Protection but Desert Destruction
The one and the same Chosen People―in the time of Moses―received both astounding protection as well as awful destruction. When the appointed time came for the Exodus from Egypt under Moses, we see the awesome level of protection that God gave to His Chosen People by (1) preserving them during the Passover of the Avenging Angel, that killed all the first-born children, cattle and beasts in Egypt, (2) the miraculous protection shown by God to the Chosen People in preserving them from the pursuing Egyptian army, by parting the Red Sea to allow the Israelites to cross, and then drowning their pursuers by bringing the divided waters back into place, (3) God preserved the Chosen People for forty years by miraculously feeding them for forty years―and remember, they were not a handful of people, but anywhere from 4 million to 6 million in number! That is an awful lot of food providing to do on a daily basis! There were many more incidents of protection and preservation, let these suffice as an example.
Yet the very persons that God initially protected, He had no problem destroying―due to their murmuring, complaining, dissatisfaction, disobedience and rebellion. “And the Lord being angry against Israel, led them about through the desert forty years, until the whole generation, that had done evil in his sight, was consumed” (Numbers 32:13). Why did God do this? Because the Israelites refused to enter and conquer the Promised Land out of fear of its inhabitants and a lack of trust in God’s help and protection:
“The Lord spoke to Moses, saying: ‘Send men to view the land of Chanaan, which I will give to the children of Israel, one of every tribe, of the rulers!’ Moses did what the Lord had commanded … And when they were gone up, they viewed the land from the desert … And they that went to spy out the land returned after forty days, having gone round all the country … and said: We came into the land to which thou sentest us, which in very deed floweth with milk and honey as may be known by these fruits! But it hath very strong inhabitants, and the cities are great and walled!’ ... In the meantime, Caleb, to quieten the murmuring of the people that rose against Moses, said: ‘Let us go up and possess the land, for we shall be able to conquer it!’ But the others, that had been with him spying, said: ‘No, we are not able to go up to this people, because they are stronger than we!’ And they spoke ill of the land, which they had viewed” (Numbers 13:2-33).
“Wherefore the whole multitude crying wept that night. And all the children of Israel murmured against Moses and Aaron, saying: ‘Would God that we had died in Egypt and would God we may die in this vast wilderness, and that the Lord may not bring us into this land, lest we fall by the sword, and our wives and children be led away captives. Is it not better to return into Egypt?’ And they said one to another: ‘Let us appoint a leader, and let us return into Egypt!’ … But Josue and Caleb, who themselves also had viewed the land, tore their garments, and said to all the multitude of the children of Israel: ‘The land which we have gone round is very good! If the Lord be favorable, He will bring us into it, and give us a land flowing with milk and honey! Be not rebellious against the Lord! And fear ye not the people of this land, for we are able to eat them up as bread. All aid is gone from them! The Lord is with us, fear ye not!’ And when all the multitude cried out, and would have stoned them, the glory of the Lord appeared over the tabernacle of the covenant to all the children of Israel. And the Lord said to Moses: ‘How long will this people detract Me? How long will they not believe Me despite all the signs that I have wrought before them? I will strike them therefore with pestilence, and will consume them!” (Numbers 14:1-12).
As a result of their murmuring, complaining, lack of trust, disobedience and rebellion, God pronounced a sentence of destruction against those who provoked that attitude and those who participated in it (which was almost everyone): “And the Lord said: ‘As I live, the whole Earth shall be filled with the glory of the Lord. But all the men that have seen My majesty, and the signs that I have done in Egypt, and in the wilderness, and have tempted Me now ten times, and have not obeyed My voice, they shall not see the land which I promised to their fathers, neither shall any one of them that hath detracted Me behold it! My servant Caleb, who being full of another spirit hath followed Me, I will bring into this land which he hath gone round: and his seed shall possess it! Tomorrow, remove the camp, and return into the wilderness by the way of the Red Sea!’
“And the Lord spoke to Moses and Aaron, saying: ‘How long doth this wicked multitude murmur against Me? I have heard the murmurings of the children of Israel! Say therefore to them: “As I live, saith the Lord, according as you have spoken in My hearing, so will I do to you! In the wilderness shall your carcasses lie! All you, that were numbered from twenty years old and upward, and have murmured against Me, shall not enter into the land, over which I lifted up My hand to make you dwell therein―except for Caleb and Josue. But your children, of whom you said, that they should be a prey to the enemies, will I bring in [into the Promised Land], so that they may see the land which you have despised. Your carcasses shall lie in the wilderness! Your children shall wander in the desert forty years, and shall bear your fornication, until the carcasses of their fathers be consumed in the desert! According to the number of the forty days, wherein you viewed the land― a year shall be counted for a day. And forty years you shall receive your iniquities, and shall know My revenge! For as I have spoken, so will I do to all this wicked multitude, that hath risen up together against me: in this wilderness shall it faint away and die!”’” (Numbers 14:20-35).
Perilous Presumption for Protection!
St. Paul―in speaking of the plight of the Chosen People under Moses―warns us not to fall into vain presumption on God’s protection, citing the many presumptuous elements they vainly counted on: “For I would not have you ignorant, brethren, that our fathers were all under the cloud, and all passed through the sea! And all in Moses were baptized, in the cloud, and in the sea! And did all eat the same spiritual food, and all drank the same spiritual drink; and they drank of the spiritual rock that followed them, and the rock was Christ! But with most of them God was not well pleased―for they were overthrown in the desert! Now these things were done in a figure of us, that we should not covet evil things as they also coveted. Neither become ye idolaters, as some of them, as it is written: The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed fornication, and there fell in one day three and twenty thousand. Neither let us tempt Christ: as some of them tempted, and perished by the serpents. Neither do you murmur as some of them murmured, and were destroyed by the destroyer. Now all these things happened to them in figure: and they are written for our correction, upon whom the ends of the world are come. Wherefore he that thinketh himself to stand, let him take heed lest he fall!” (1 Corinthians 10:1-12).
Our Lord Himself similarly warned us against such presumption when He said: “Not everyone that saith to Me: ‘Lord! Lord!’ shall enter into the Kingdom of Heaven: but he that doth the will of My Father, Who is in Heaven, he shall enter into the Kingdom of Heaven. Many will say to me in that day: ‘Lord! Lord! Have not we prophesied in Thy Name, and cast out devils in Thy Name, and done many miracles in Thy Name?’ And then will I profess unto them: ‘I never knew you! Depart from Me, you that work iniquity!’ Everyone therefore that heareth these My words, and doth them, shall be likened to a wise man that built his house upon a rock, and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell not, for it was founded on a rock. And every one that heareth these My words, and doth them not, shall be like a foolish man that built his house upon the sand, and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell, and great was the fall thereof!” (Matthew 7:21-27).
What Must We Do To Ensure God’s Protection?
The bottom-line is you get what you pay for! Just as it is with insurance, so too it is with God. You can “buy” the basic, minimal, very limited protection policy. Or you can “pay more” and get a more comprehensive, more encompassing, higher level of protection.
Let us not expect God to start performing “Protection Miracles” on our behalf at the drop of a hat! There is a principle of theology we need to drill into our minds and hearts, and it is this― “God will not do the extraordinary when the ordinary will suffice!” In other words, God has already given us ORDINARY means of protection for our use, which, in most cases, suffice to take care of us and to protect us. We have the Sacraments and Sacramentals. We have plentiful sources of grace―both sanctifying grace and actual grace. Grace not only perfects nature, but grace protects nature. All is down to grace―as Our Lord said: “Without Me, you can do nothing!” (John 15:5). He is not going to rain apples and oranges from the sky―like manna in the desert―when there are seeds that we can plant, nurture and grow into apple trees and orange trees in order to get our fruit. The ordinary means are possible and thus the extraordinary means will not be activated. It is this context that Sister Lucia of Fatima revealed the protective power of the Holy Rosary, when she said:
“The Most Holy Virgin, in these last times in which we live, has given a new efficacy to the recitation of the Rosary, to such an extent, that there is no problem, no matter how difficult it is, whether temporal or, above all, spiritual, in the personal life of each one of us, of our families, of the families of the world, or of the religious communities, or even of the life of peoples and nations, that cannot be solved by the Rosary. There is no problem, I tell you, no matter how difficult it is, that we cannot resolve by the prayer of the Holy Rosary. With the Holy Rosary, we will save ourselves, we will sanctify ourselves, we will console Our Lord and obtain the salvation of many souls!” (Sr. Lucia of Fatima to Fr. Fuentes, December 26th, 1957).
In other words, God is not going to blow the boat along when we can row the boat. He expects us to play our part and do our work―as Our Lord says: “The Kingdom of Heaven suffereth violence, and the violent bear it away!” (Matthew 11:12). That very phrase is loaded! Loaded with violence in the sense of intensity as well as “doing violence” to ourselves, to our own opinions, our thoughts, our words, our desires, our actions, etc. In other words, the “violence” of mortification (which literally means “putting to death”, the Latin word mors, mortis meaning “death” as in “mortality” (the state of being subject to death), “mortal wound” (a fatal injury causing or liable to cause death). “moribund” (a person at the point of death), “mortuary” (a place where dead people are kept), etc. The whole purpose of the spiritual life is dying to ourselves so that we may live totally for God. “Amen, amen I say to you, unless the grain of wheat falling into the ground die―itself remaineth alone. But if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world, keepeth it unto life eternal” (John 12:24-25).
Which is why St. Paul writes: “For to me, to live is Christ; and to die is gain!” (Philippians 1:21) and “If you live according to the flesh, you shall die! But if, by the Spirit, you mortify the deeds of the flesh, you shall live!” (Romans 8:13) … “For we that are dead to sin, how shall we live any longer therein? Know you not that all we, who are baptized in Christ Jesus, are baptized in His death? For we are buried together with Him by baptism into death; that as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection. Knowing this, that our old man is crucified with Him, that the body of sin may be destroyed, to the end that we may serve sin no longer. Now if we be dead with Christ, we believe that we shall live also together with Christ: For in that He died to sin, He died once; but in that He liveth, He liveth unto God. So do you also reckon, that you are dead to sin, but alive unto God, in Christ Jesus our Lord!” (Romans 6:2-11). To die to sin―as St. Paul says―requires a violent struggle. Hence “the Kingdom of Heaven suffereth violence, and the violent bear it away!” (Matthew 11:12).
The Two Chief Weapons of Protection and Attack
Like Christ, it is under the cross that we suffer and do violence to our innate love of comfort, ease and pleasure; and like Christ, it on the cross that we die to our selves so that we might live for God. Christ’s death on the cross was violent, intense, sorrowful―it was a chalice He did not really want to drink, but accepted it as His Father’s will: “Father, all things are possible to Thee! Remove this chalice from Me! But not what I will, but what Thou wilt!” (Mark 14:36). To us He says what He said to James and John: “Jesus said: ‘Can you drink the chalice that I shall drink?’ They said to Him: ‘We can!’ He said to them: ‘My chalice indeed you shall drink!’” (Matthew 20:22-23) … “And He said to all: ‘If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me!” (Luke 9:23) … “And he that taketh not up his cross, and followeth Me, is not worthy of Me!” (Matthew 10:38). In the cross is protection; in the cross is consolation; in the cross is salvation! As the liturgy of the Church so rightly says: “In cruce salus!” ― “In the cross is salvation!” … “Ave crux, spes unica!” ― “Hail O cross, our sole hope!”
Thus, in the Rosary and in the Cross we have two chief sources of grace and protection. This is what Our Lady tried to communicate to us in her modern day apparitions―especially at Fatima and Akita―where she stressed the need for suffering and the need of Rosary: “Jesus wishes to establish the devotion to my Immaculate Heart throughout the world. I promise salvation to whoever embraces it … Pray the Rosary every day in honor of Our Lady of the Rosary … because only she can help you!” (Fatima July 13th, 1917) … “Pray, pray very much, and make sacrifices” (Fatima August 19th, 1917) … “Are you willing to offer yourselves to God and bear all the sufferings He wills to send you, as an act of reparation for the conversion of sinners … Then you are going to have much to suffer, but the grace of God will be your comfort” (Fatima May 13th, 1917) … “Prayer, penance and courageous sacrifices can soften the Father’s anger” (Akita, August 3rd, 1973) … “If men do not repent and better themselves, the Father will inflict a terrible punishment on all humanity. It will be a punishment greater than the deluge, such as one never seen before … The only weapons which will remain for you will be the Rosary and the Sign left by my Son!” (Akita, October 13th, 1973).
What is that “Sign left by my Son”? It is, of course, the Sign of the Cross in all its fullness and plenitude―the Sign of the Cross as in the Sacrifice of the Cross renewed in every Holy Sacrifice of the Mass; the Sign of the Cross as in the Holy Eucharist and the Blessed Sacrament, which comes from the Sacrifice of the Mass; the Sign of the Cross as in our own personal crosses which we have to carry, both as a payment and penalty for our own sins, and which we must also carry for the good of Holy Mother Church and the conversion of sinners, for “the blood of martyrs is the seed of the Church.”
Already centuries beforehand, St. Louis de Montfort had said more or less the same thing―as we can read in his writings, especially in his book, The Secret of the Rosary, wherein he states:
“If you say the Rosary faithfully until death, I do assure you that, in spite of the gravity of your sins, you shall receive a never‑fading crown of glory. Even if you are on the brink of damnation, even if you have one foot in Hell, even if you have sold your soul to the devil as sorcerers do who practice black magic, and even if you are a heretic as obstinate as a devil, sooner or later you will be converted and will amend your life and save your soul, if ― and mark well what I say ― if you say the Rosary devoutly every day until death for the purpose of knowing the truth and obtaining contrition and pardon for your sins!” (St. Louis de Montfort, The Secret of the Rosary, §4). St. Louis then reports the incident where Our Lady forced the devils to admit the following to St. Dominic: “This Mother of Jesus is most powerful in saving her servants from falling into Hell! She is like the sun which destroys the darkness of our wiles and subtlety. It is she who uncovers our hidden plots, breaks our snares, and makes our temptations useless and ineffective! We have to say, however, reluctantly, that no soul who has really persevered in her service has ever been damned with us; one single sigh that she offers to the Blessed Trinity is worth far more than all the prayers, desires, and aspirations of all the saints. We fear her more than all the other saints in Heaven together, and we have no success with her faithful servants! Many Christians who call on her at the hour of death and who really ought to be damned according to our ordinary standards are saved by her intercession. And if that Marietta (it is thus in their fury they called her) did not counter our plans and our efforts, we should have overcome the Church and destroyed it long before this, and caused all the Orders in the Church to fall into error and infidelity. Now that we are forced to speak, we must also tell you that nobody who perseveres in saying the Rosary will be damned, because she obtains for her servants the grace of true contrition for their sins by which they obtain pardon and mercy!” (St. Louis de Montfort, The Secret of the Rosary, §104).
We are always seeking novelties―new ways of doing things, new pastimes, new recipes and foods, new drinks, new clothes, new cars, new appliances, new friends, new this and new that. Yet in order to gain Heaven and gain Heaven’s protection, it is “more of the same old, same old” stuff―prayer and penance, or looking at the box from another angle, the Rosary and the Mass with Holy Communion, or from another angle, devotion to the Immaculate Heart of Mary and the Sacred Heart of Jesus, or another angle being the First Fridays and First Saturdays, or another angle, suffering or carrying the cross of Christ with Mary’s help. Whichever way to look at it, from whichever angle you approach, it is “more of the same old, same old!” Yet the same is true for our natural and physical life―in order to stay alive and live it is always a case of “more of the same old, same old” air that we breath every few seconds of our entire life, and “more of the same old, same old” water that we have to drink every single day all life long. Nothing ever changes, just “more of the same old, same old.” With other things, we can vary them, change them, abstain from them for a while―but we cannot abstain or do without air and water.
Likewise with prayer and penance, the Rosary and the Mass with Communion, devotion to Jesus and Mary, etc. We neglect those things at our own risk. Without those things we compromise, not only our spiritual safety and protection, but even our physical, material, financial well-being. For as Our Lady of Good Success said: “Woe to the world should it lack monasteries and convents! Men do not comprehend their importance, for, if they understood, they would do all in their power to multiply them, because in them can be found the remedy for all physical and moral evils ... No one on the face of the Earth is aware whence comes the salvation of souls, the conversion of great sinners, the end of great scourges, the fertility of the land, the end of pestilence and wars, and the harmony between nations. All this is due to the prayers that rise up from monasteries and convents. Oh, if mortals only understood how to appreciate the time given to them, and would take advantage of each moment of their lives, how different the world would be! And a considerable number of souls would not fall to their eternal perdition! But this contempt is the fundamental cause for their downfall!” (Our Lady of Good Success).
Multiple Other Sources of Protection
There are, of course, many other powerful means and sources for obtaining the protection of Heaven in our many different needs―and these need to be briefly examined. The following items are NOT placed in any specific order according to power, efficiency, usefulness, range, popularity, etc. They are merely listed in the order that they come to mind.
The Holy Sacrifice of the Mass, Holy Communion, the Blessed Sacrament
Yes, we have already spoken about these―but the let us not forget that every blessing, even the blessings given to the Sacramentals and even the Sacraments themselves, draw their power from the Passion and Death of Our Lord Jesus Christ on the Cross of Calvary―which the Holy Sacrifice of the Mass perpetuates, repeats and re-presents each and every time it is validly offered in time and in space (meaning “every time” and “everywhere” it is offered). The fruits of the Mass are Holy Communion (which we receive during Mass) and the Blessed Sacrament (which remains once Mass is over).
We DO NOT profit enough from these things―we do not attend Mass enough; we do not receive Holy Communion often enough, nor well enough; we do not visit the Blessed Sacrament enough; nor do we spend enough time with the Blessed Sacrament; nor do we spend enough time preparing for Holy Communion, nor enough time giving thanks after Holy Communion. The end result is that we do not get the massive plenitude of graces that are on offer in this the greatest and most efficacious of all the Sacraments, which not only contains grace, but also the Author of all grace. Much as in physical exercise, start to increase the ‘load’ that you will lift―gradually add to the number of Masses you are resolved to participate in―beginning with an extra one or two a month, then an extra one or two each week, and perhaps even to the point of attending Mass every day or on most days! Yes, it will cost you something―it will be painful to give up this and that to be able to attend Mass―but, as they say with physical exercise: “No pain, no gain!”
The Holy Rosary
Just like the Holy Mass, Holy Communion and the Blessed Sacrament―the Holy Rosary is not prayed enough, nor is it prayed well-enough whenever it is prayed. It cannot be stressed enough that MEDITATION IS THE LIFE AND SOUL OF THE ROSARY. Our Lady herself has said that―as reported by St. Louis de Montfort in his book, The Secret of the Rosary: “Our Lady taught Saint Dominic this excellent method of praying and ordered him to preach it far and wide so as to reawaken the fervor of Christians and to revive in their hearts a love for our Blessed Lord. She also taught it to Blessed Alan de la Roche and said to him in a vision― ‘When people say 150 Hail Marys, that prayer is very helpful to them and a most pleasing tribute to me. But they will do better still and will please me more if they say these salutations while meditating on the life, death, and passion of Jesus Christ, for this meditation is the soul of this prayer’ ― For the Rosary said without the meditation on the sacred mysteries of our salvation would almost be a body without a soul, excellent matter, but without the form, which is the meditation” (St. Louis de Montfort, The Secret of the Rosary, §61). St. Louis also adds: “The Hail Mary is a blessed dew that falls from Heaven upon the souls of the predestinate. It gives them a marvelous spiritual fertility so that they can grow in all virtues. The more the garden of the soul is watered by this prayer, the more enlightened in mind we become, the more zealous in heart, the stronger against all our enemies” (St. Louis de Montfort, The Secret of the Rosary, §51).
However, only around 2% of Catholics pray the Rosary daily―and how many of that meager 2% actually MEDITATE the mysteries? Sadly, the number would fit in with what St. Louis de Montfort says of the number of friends of the Cross there are in the world: “The elect who are willing to be made conformable to the crucified Christ by carrying their cross are few in number. It would cause us to faint away from grief to learn how surprisingly small is their number. It is so small, that among ten thousand people, there is scarcely one to be found, as was revealed to several Saints, among whom St. Simon Stylites, referred to by the holy Abbot Nilus, followed by St. Basil, St. Ephrem and others. So small, indeed, that if God willed to gather them together, He would have to cry out as He did in days of old, through the voice of a prophet: ‘Come ye together one by one’ (Isaias 27:12), one from this province and one from that kingdom” (St. Louis de Montfort, Letter to Friends of the Cross, §14).
It would probably not be too wide of the mark―using the above figures or numbers―to say that out of every half-a-million, or 500,000 Catholics, only 10,000 (2%) SAY the Rosary (just saying the vocal prayers), while there will be ONLY ONE PERSON out of 10,000 “sayers” of the Rosary (as St. Louis says: “among ten thousand people, there is scarcely one to be found”) who will actually MEDITATE THE MYSTERIES of the Rosary. Remember this―meditation is NOT merely announcing the title of the mystery, meditation is NOT vaguely having a foggy indistinct picture of the mystery in your mind; meditation is NOT even thinking about the mystery to a greater depth. None of these things―though not wrong in themselves and good in themselves―qualifies as being meditation. True meditation is an in-depth CONSIDERATION OF THE MYSTERY THAT IS COMPLETED BY TAKING A CONCRETE RESOLUTION―OF SOME KIND―TO MAKE SOME CHANGES TO ONE’S LIFE. In other words, for a period of thinking, or reading, or listening to something spiritual, to qualify as a meditation―there has to be a RESOLUTION, a DECISION, an ACT OF THE WILL to PUT INTO PRACTICE something that has been learned from the thinking, or reading, or listening to spiritual things. It might mean beginning something, or stopping something. It could be beginning/stopping certain thoughts, words, actions or omissions, etc. Without that concrete resolution, without that fruit―it remains merely an act of pious thinking, or spiritual reading, or interesting listening, but without any real fruit coming out of it. It would be like reading about how to cook a certain meal, then buying the ingredients, then cooking the meal―but then, instead of actually eating it, you merely walk away from the table and leave it uneaten.
Finally, as we pass on to the subject of other blessed articles, it is important to mention the usefulness and advisability of having all your Rosary beads blessed. More on that iin the next article.
TRIPLE DAY ARTICLE : Wednesday, Thursday & Friday, October 16th, 17th & 18th
Article 8
Francis, Putin, Mary, Russia and Our Plight
This article is still to be finished. Sections will be posted as they are completed. Please check back later.
Article 8
Francis, Putin, Mary, Russia and Our Plight
This article is still to be finished. Sections will be posted as they are completed. Please check back later.
A Real Conundrum ― A Catholic Caldron ― A Veritable Stew!
What a stew we find ourselves in! “Hubble, bubble, toil and trouble” ― a phrase which derives from “Double, double toil and trouble; Fire burn and caldron bubble!” ― as spoken by the Three Witches in William Shakespeare’s play Macbeth, which is at the beginning of Act IV, Scene 1. In a certain sense you could say that the scene portraying the Three Witches is symbolic of the scene faced by the Church today. No longer do the Three Persons of the Holy Trinity seem to rule and guide, but Three Witches seem to have taken the Trinity’s place!
Macbeth, Act IV, Scene 1
SCENE: A dark Cave. In the middle, a caldron boiling. Thunder.
1st WITCH: Thrice the brinded cat hath mewed. (brinded - having obscure dark streaks or flecks on gray)
2nd WITCH: Thrice and once, the hedge-pig whined.
3rd WITCH: Harpier cries: 'tis time! 'tis time!
1st WITCH: Round about the caldron go;
In the poisoned entrails throw.--
Toad, that under cold stone,
Days and nights has thirty-one;
Sweltered venom sleeping got,
Boil thou first in the charmed pot!
ALL WITCHES: Double, double toil and trouble! Fire burn and caldron bubble!
2nd WITCH: Fillet of a fenny snake,
In the caldron boil and bake;
Eye of newt, and toe of frog,
Wool of bat, and tongue of dog,
Adder's fork, and blind-worm's sting,
Lizard's leg, and owlet's wing,--
For a charm of powerful trouble,
ALL WITCHES: Double, double toil and trouble! Fire burn and caldron bubble!
3rd WITCH: Scale of dragon; tooth of wolf;
Witches' mummy; maw and gulf (gulf = the throat)
Of the ravined salt-sea shark;
Root of hemlock digged in the dark;
Liver of blaspheming Jew;
Gall of goat, and slips of yew
Slivered in the moon's eclipse;
Nose of Turk, and Tartar's lips;
Finger of birth-strangled babe
Ditch-delivered by a drab, (drab = prostitute)
Make the gruel thick and slab:
Add thereto a tiger's chaudron, (chaudron = entrails)
For the ingredients of our caldron.
ALL WITCHES: Double, double toil and trouble! Fire burn and caldron bubble!
2nd WITCH: WITCH. Cool it with a baboon's blood,
Then the charm is firm and good.
The Symbolism of the Witches
As commentators on Macbeth say: “The intervention of the supernatural is a common motif in Shakespeare’s plays. Macbeth provides the most obvious example. An understanding of the witches and witch symbolism leads to a better understanding of the play. The witches symbolize the following: (1) They symbolize the darkness and depravity of the human soul, the part of the soul that bends itself toward evil and darkness; (2) The witches influence the external forces that tempt humans; (3) More specifically, the witches symbolize the darkness that resides in Macbeth’s heart; (4) The witches are an outward manifestation of Macbeth’s wickedness and the horrible acts he commits.
“When the play begins, the witches enter with thunder and lightning. A storm is coming. This already foreshadows something dark and ominous. The first witch asks when they will meet again, “In thunder, lightning, or in rain?” (1.1.2). In Shakespeare’s time, witches were associated with Satan and evil in general. As part of the folklore about witches, it was also believed that they could cause bad weather. So, quite literally, they could change the landscape and the environment. In other words, they could cause things in the world to become dark and evil. They set the stage with a general sense of evil.
“The first and second witches mention Grimalkin and Paddock. These are called “familiars” which are attending evil spirits. With the storm and the attending evil spirits, the witches are imbuing the world with darkness, storms, and evil. The scene ends with all three chanting: “Fair is foul, and foul is fair! Hover through the fog and filthy air!” (1.1.10-11). Again we have the repetition that the environment has become filthy and evil. With these final lines, the witches indicate that what had been good (“fair”) will become evil (“foul”). This foreshadows Macbeth's descent from a loyal Thane to a murderous tyrant. He was fair and will become foul. The witches symbolize this shifting in the world from foul to fair. The line “Double, double toil and trouble” speaks of their wish to increase the trials and hardships of the human race (Catholic Church?).
“There is always debate as to whether they cause Macbeth's downfall or whether they simply plant the idea in his mind. The latter supports the idea that they put evil in the air and that they put greed and ambition in his mind, leaving it up to him to act upon these thoughts.”
Huh? Where Is This Leading To?
Now at this point, you may well be asking: “What on earth have Shakespeare, Macbeth and the Three Witches got to do with Francis, Putin, Mary, Russia and ourselves? Has this article taken a wrong turn somewhere? Please explain!”
Well, as they say: “There is nothing new under the sun!”―which actually is not a new saying but is found in the Old Testament in Holy Scripture, where it says: “Nothing under the sun is new, neither is any man able to say: ‘Behold this is new!’―for it hath already gone before in the ages that were before us” (Ecclesiastes 1:10).
Not only have Pope Francis’ critics been speaking of a potential schism emerging in the Catholic Church in the near future―but even Pope Francis himself has said he might be the cause of a schism. This division within the Church brings to mind the English Schism under King Henry VIII in 1534. Henry was the father of Mary Tudor and Elizabeth―both of whom became queens of England after Henry’s death. Shakespeare, in his play Macbeth, would covertly cast the evil “Lady Macbeth” as a symbol of “Queen Beth” or Queen Elizabeth. The so-called “English Reformation”―which was nothing other than the English Catholic Church’s schism from Rome―could be said to be representative of the current “Vatican Reformation” under Pope Francis―which is nothing other than the Modern Catholic Church’s schism from “Eternal Rome” and seems to be well on its way to fulfilling the prophecy of Our Lady of La Salette, who warned: “Rome will lose the Faith and become the seat of the Antichrist.”
So, let us first of all look at the chief players in that yo-yo period of the “English Reformation” so that we draw similarities to the current “Vatican Reformation” that is taking place before our very eyes. The "Three Witches" of the "Vatican Reformation", with their cry ― "Double, double toil and trouble! Fire burn and caldron bubble!" ― will make their appearance later in the article!
► KING HENRY VIII, 1491-1547 (King of England from 1509 until his death in 1547)―takes the English Catholic Church into schism because the Pope would not annul Henry’s first marriage. He would end up having six wives! The first marriage lasted a childless 24 years and Henry got it annulled; the second lasted 3 years and ended in an annulment and beheading; the third lasted 16 months and she died after childbirth; the fourth lasted 6 months and was annulled; the fifth lasted 15 months and ended with a beheading; the sixth wife survived because Henry himself died! Henry would have heartily agreed with and accepted Pope Francis’ desire to allow remarried divorcees to receive the Sacraments. Unfortunately for Henry, the popes of that time were not of the same mindset as Pope Francis!
► QUEEN MARY TUDOR, 1516-1558 (Queen of England 1553-1558; daughter of Henry VIII and his first wife Catherine of Aragon; half-sister to Queen Elizabeth of England)―re-establishes the English Catholic Church and reunites it to Rome.
► QUEEN ELIZABETH I, 1533-1603 (Queen of England 1558-1603; daughter of Henry VIII and Anne Boleyn, his second wife; half-sister to Mary Tudor)―Elizabeth undoes the work of the Catholic Queen Mary and establishes an English Protestant church―hence going a step further than her father, Henry VIII. Upon Mary's death in 1558, Elizabeth I took the English throne. Elizabeth became a determined opponent of papal control and re-introduced separatist ideas. In 1559, the English Parliament recognized Elizabeth as the Church’s supreme governor, with a new Act of Supremacy that also overthrew the remaining anti-Protestant legislation. Elizabeth presided over the “Elizabethan Settlement”―which was an attempt to satisfy both the Puritan and Catholic forces in England within a single national Church. Elizabeth was eventually excommunicated in 1570 by Pope Pius V, finally breaking communion between Rome and the Anglican Church.
► WILLIAM SHAKESPEARE, 1564-1616, was not yet born when King Henry VIII (1491-1547) schismatically separated the English Catholic Church from Rome and declared himself its head in 1534. Henry had already been dead for 17 years before Shakespeare was born. Neither was Shakespeare born to see the Mary Tudor (1516-1558) become Queen of England in 1553 and her aggressive attempt to reverse the English (Protestant) Reformation, which had begun during the reign of her father, Henry VIII. During Mary's reign, Elizabeth was imprisoned for nearly a year on suspicion of supporting Protestant rebels. During her five-year reign, Mary had over 280 religious dissenters burned at the stake in the Marian persecutions―which resulted in the Protestants giving her the title “Bloody Mary.”
Neither was Shakespeare around at the time of Mary Tudor’s death in 1558, after which her re-establishment of Roman Catholicism was reversed by her younger half-sister and successor Elizabeth I, daughter of Henry and Anne Boleyn, at the beginning of the 45-year Elizabethan era. Upon succeeding Mary Tudor to the throne of England, one of Elizabeth’s first actions as queen, was the establishment of an English Protestant church, of which she made herself the Supreme Governor―thus imitating the antics of her father, King Henry VIII, who had made himself the head of the Catholic Church in England, but who had did not become Protestant, yet remained schismatic. Shakespeare would have been a mere boy of 13 at the time of Elizabeth’s death―but, as a secret practicing Catholic, Shakespeare would have to endure the persecutory legislation that had been enacted against Catholics. Like the hidden and secret Christian symbols of the early Catholic Church’s persecution days under Rome, known as the “Catacombs Era”― Shakespeare’s plays are full similar hidden and secret signs and comments regarding the Catholic Faith and its persecution in an increasingly Protestant England.
As we proceed, we shall see Pope Francis practicing similar tactics to the anti-Catholic English monarchy (except, of course, Queen Mary Tudor) and Francis’ demeaning mockery and harsh criticism of traditionally-minded Catholics is similar to Henry’s and Elizabeth’s treatment of traditionally-minded Catholics in Tudor and Elizabethan England in the 16th century. As they say―if you do not know your history, you will be forced to learn it by repeating the mistakes of history. That is exactly what is happening today―we have been so dumbed-down by entertainment of all kinds that we no longer have any real depth of historical knowledge―it is boring and not entertaining; it taxes the mind rather than titillates the mind. This dumbed-down state has so weakened the mind that we can no longer recall and understand the past, and we have trouble seeing and understanding the present. Hence things like the Second Vatican Council and its implications; the various Synods that have occurred and their implications; the theological utterances of modernist clergy and the events within the Catholic Church are mostly beyond the comprehension or understanding of most Catholics―which is great for the enemy and plays right into their hands.
The Devil’s Caldron―The Devil’s Stew
The devil is a “slow-cooker”―because the frog will stay in the caldron as long the heat does not increase too quickly. As the saying goes: “Little by little one goes a long way!” ― and little by little the devil has a field day. The modern-day stew―that we find ourselves in―has been bubbling for centuries. Little by little the devil has been adding the ingredients to his infernal stew. As regards our current day defection from God―you could say that pot started boiling with Humanism.
Stir in Some Humanism
Humanism was being born in the mid-1200s as St. Thomas Aquinas was dying (1274). Humanism is commonly stated to have been born in 1264 with Dante―though Dante was not a fully fledged Humanist, but a mixture of the old and the new. Humanism was a return to the past in the search of perfection. The past that Humanism sought to return to was the time of the Greeks and the Romans. Humanism did not directly oppose religion―some Humanists actually thought that their return to classical times―the era of Ancient Greece and Rome―would benefit religion and seductive case was made out for that argument. However, even the common dumbed-down guy on the street should be able to see that there is no hint of the Divine in the word “Humanism”―human is about man―HuMANism. It wasn’t that Humanists rejected God, but they focused upon man, upon man’s ancient achievements, man’s knowledge, man’s skills and capabilities, man’s dignity and honor, etc., more than they focused upon God. Humanist thinkers also began to consider humanity more as creators, world-changers, who made their own lives (self-made man) and who should not be trying to imitate Christ but finding themselves. Humanism, in seed form, contained all the garbage that we now have to deal with. From Humanism sprang Rationalism, Liberalism, Protestantism, Agnosticism, Atheism, Hedomism, Communism, Capitalism and Paganism.
Humanism was as a cultural movement, aesthetic, literary and educational―it was a liberation from the old dominant way of thinking. It was taking from the ancient world to reform the “modern” and giving a worldlier, more human outlook, focusing on the ability of humans to act for themselves and not just blindly follow a religious plan. Humanists believed God had given humanity options and potential―and humanist thinkers had to act to make the most of this. The promoters of this new form learning―Humanism―believed that there was great knowledge to be found in the ancients of Greece and Rome, which could bring new ideas to achieve these aims. Humanism began to affect culture and society. It ignited and powered, in large part, what we now call the “Renaissance”. However, its tentacles did not stop at the Renaissance―but have reached out and firmly grasped and held each successive century since then.
Humanism spread across Europe. By the 1500s, Humanism was the dominant form of education. Humanism gradually penetrated and overran most of the universities of Europe―and thus it was almost impossible for the “movers and shakers” of Europe to escape from Humanism and its almost obsessive focus on man in general, and on the classical antiquity of Greece and Rome. God, as it were, had to take a seat at the back of the class! Today, Humanism is alive and kicking―that is to say kicking God further and further way from having any relevance in today’s humanity.
King Henry VIII was a Humanist. St. Thomas More was a Humanist. Martin Luther was a Humanist. Queen Elizabeth I was a Humanist. Shakespeare, to a certain extent, was a Humanist. Humanism was also favored by the popes. Pope Nicholas V (1447-55), sought to restore the glory of Rome by the collection of books and manuscripts (particularly Greek) and by the erection of buildings. Pope Pius II (1458-64) was a Humanist himself and had won fame as poet, orator, interpreter of ancient Greek writings, and showed himself in various ways a patron of literature and art. Pope Sixtus IV (1471-84) re-established the Vatican Library. Under Pope Leo X (1513-21) Humanism and art enjoyed a second golden age.
Today, Pope Francis shows those same individualistic Humanist and Earth or world focused tendencies that led to Rationalism, Liberalism, Protestantism, Agnosticism, Atheism, Hedonism, Communism, Capitalism and Paganism. On November 10th, 2015, speaking in Florence, the Pope said: “I don’t want to design in the abstract a ‘new humanism,’ a certain idea of man, but to present with simplicity some features of the practical Christian humanism that is present in the ‘mind’ of Christ Jesus … a new humanism in Christ Jesus … A Christian’s humanity is not narcissistic or self-centered, but always goes out to others, which leads us always to work and to fight to make the world a better place!” On March 24th, 2017, Pope Francis addressed European leaders and said: “As leaders, you are called to blaze the path of a new European humanism!”
On September 12th, 2019, speaking of next year’s Vatican meeting with world leaders and religions ― in May, 2020, on the theme “Reinventing the Global Educational Alliance”― Pope Francis Francis announced that he is hosting an initiative for a “Global Pact” to create a “new humanism.” The Pope said that “A global educational pact is needed to educate us in universal solidarity and a new humanism … This will result in men and women who are open, responsible, prepared to listen, dialogue and reflect with others, and capable of weaving relationships with families, between generations, and with civil society, and thus to create a new humanism!” ― more like a new Protestantism!
We Are Not Shocked Because We Are Humanists Ourselves
Why does this not shock us very much? Because we are all bitten and smitten with the virus of Humanism―not the original version of Humanism (which sought to return to and learn from the Greeks and Romans), but the principle that eventually motivated Humanism, which was giving more of a focus to human things than divine things. Is that not our case today? If you disagree, then simply look at the time people spend on the human in comparison to the time they spend on the divine. In fact, for many of them, the human has become divine! The objects of their focus have become their idols. Just look at the time spent ‘worshiping’ in front of the screen―TV screen, computer screen, smartphone screen, tablet screen, video-game screen, etc. ― and your objections will be obliterated. We have, you see, become more Humanist than religious―the human aspect of our life has replaced the spiritual side of our life as the main object of focus. Just like the original Humanists, we do not disbelief in God, nor do we hate God, but we simply don’t have too much time to spare for God amidst all our enjoyable and obligatory Humanistic activities.
Thus Humanism could, in a very broad sense, be said to be the “Witches Broth” into which (pardon the pun) will be placed and out which will come the ingredients that go into making the “Witches Stew”― Rationalism, Liberalism, Protestantism, Agnosticism, Atheism, Hedonism, Communism, Capitalism and Paganism―and we have all tasted or even gobbled-down some of that “Witches Stew” in our own lives. Some of us may have vomited it out, others will have swallowed it and assimilated it. Yet just as we are all sinners― “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8) ― we are all, to one degree or another, also Rationalists (for we rationalize away our sins and create excuses in our minds); we are also Liberals (for we always seek to think, say and do what WE want to do and not so much what God wants us to do); we are also Modernists (for we are seeking ways that will allow us and excuse us in adapting and modifying the Faith to suit our personal family culture); we are also Protestants (in that we “protest” at some of the demands of the Church and, like Luther, seek the wrong means in combating the abuses in the Church); we are all Hedonists (in that we seek to get as much pleasure as we can out of life―with little care about mortification, penance and sacrifice); we are all Capitalists (in that we seek to accumulate more and more money and possessions); and perhaps we are also like Pagans (in that our religious life is reserved mainly for Sunday, but for the rest of the week we live like the pagans that surround us).
This all starts with placing “Humanistic” or “Human” values above divine or spiritual values. Since we live in an overwhelmingly Humanistic world―focused on man, the physical, the material, the economic, the social―it is hard to fight against this tsunami of Humanism. Just look at the agenda of the Amazon Synod of Bishops―it is heavily Humanistic, placing the desires and needs of humans above the desires and needs of God. The whole tone of the Synod has descended from what it should be―predominantly spiritual and eternal considerations―down to the level of merely human, economic, ecological, cultural level. The same is true of the lives of most of us! In a sense, we are made up of the “human” and the “divine” ― we have a human body and soul, but we have been divinized by sanctifying grace, which is the indwelling of God through grace in our soul. The soul is more important than the body―the divine is more important than the human. Yet, as the devil always tries to do, these values have been inverted or reversed―and we now find ourselves focusing (humanistically) more on the body than the soul. That is why Humanism―and all its derivatives or branches―seem normal, acceptable and without threat or danger to us.
Humanistic Henry and Futuristic Francis
This brings us back to King Henry VIII―or as we could call him “Humanistic Henry.” Henry had been raised in a traditional Catholic environment (at least exteriorly traditional Catholic), but a Catholic environment which had already―for over 200 years―been increasingly veering towards, if we could coin a phrase, “Humanistic Catholicism” rather than “Divine Catholicism”―a Catholicism that was increasingly allowing human considerations and human goals to be placed on the same level as―or even above―divine considerations or the goals of God. In other words, Humansim quickly led to a serving of God and mammon―something that was condemned by Our Lord: “Lay not up to yourselves treasures on Earth: … But lay up to yourselves treasures in Heaven … For where thy treasure is, there is thy heart also … No man can serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon!” (Matthew 6:19-24). “For what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul? Or what exchange shall a man give for his soul?” (Matthew 16:26).
King Henry VIII was a ‘traditional’ Catholic “mammonizer” and womanizer. Henry was an extravagant spender, using the proceeds from the dissolution of the monasteries and acts of the Reformation Parliament. He also converted the money that was formerly paid to Rome into royal revenue. Despite the money from these sources, he was continually on the verge of financial ruin due to his personal extravagance. As a womanizer, Henry was a ‘traditional’ Catholic went through six wives, and numerous mistresses. When Henry failed to produce a male heir to the throne in his 23 year marriage to Catherine of Aragon―the first male child, Henry, died at two months; the next two babies, both boys, were stillborn; the next bay, Mary, survived but saddened Henry because she was not the male heir he wanted; the next baby was a girl who died at birth―Henry sought the ill-fated annulment in his marriage with Catherine. The pope refused to grant an annulment and after much argument, King Henry was persuaded, in 1534, to make himself the head of the Catholic Church in England, overriding the authority of the pope. Thus the schism occurred that separated Catholic England from Rome.
Talking of schisms―prophecies tell us that we are headed for a big whopper of a schism sometime in the future: the greatest schism in the history of the Church! Pope Francis’ namesake, St. Francis of Assisi (1181-1226), prophesied: “There will be an uncanonically elected pope who will cause a great Schism, there will be diverse thoughts preached which will cause many, even those in the different orders to doubt, yea, even agree with those heretics, which will cause such universal dissension and persecutions that, if those days were not shortened, even the elect would be lost ... Those who preserve their fervor and adhere to virtue with love and zeal for the truth, will suffer injuries and, persecutions as rebels and schismatics; for their persecutors, urged on by the evil spirits, will say they are rendering a great service to God by destroying such pestilent men from the face of the Earth.” The attitudes and behavior of Pope Francis are, in no little way, in line with that prophecy. Francis blasts and ridicules Traditional and Conservative Catholics, while being kind and gentle with Liberals, Modernists, Protestants and Pagans! He is not far from showering the Traditionalists and Conservatives with (as St. Francis foresees) “injuries and persecutions, as rebels and schismatics”, all the while thinking that he is “rendering a great service to God by destroying such pestilent men from the face of the Earth.”
The ‘traditional’ Catholic King Henry is known for his radical changes to the English Constitution. He frequently used charges of treason and heresy to quell dissent, and those accused were often executed without a formal trial. Pope Francis is also getting to be well-known for his radical changes (or at least a great desire for radical changes) to the Catholic Faith―as is seen by his subtle pushing to allow non-Catholic spouses of Catholics to receive Holy Communion; by the radical Modernist tone taken by the Synods of Bishops he has organized; also shown by his leanings towards Marxism and Communism as a result of his childhood in a Socialist Argentina and long-time association with a Communist woman who acted as Francis’ mentor for many years; shown also by the continuation of the post-Vatican II policy of false ecumenism and tacit or implicit acceptance of all religions as being capable of saving souls.
What a stew we find ourselves in! “Hubble, bubble, toil and trouble” ― a phrase which derives from “Double, double toil and trouble; Fire burn and caldron bubble!” ― as spoken by the Three Witches in William Shakespeare’s play Macbeth, which is at the beginning of Act IV, Scene 1. In a certain sense you could say that the scene portraying the Three Witches is symbolic of the scene faced by the Church today. No longer do the Three Persons of the Holy Trinity seem to rule and guide, but Three Witches seem to have taken the Trinity’s place!
Macbeth, Act IV, Scene 1
SCENE: A dark Cave. In the middle, a caldron boiling. Thunder.
1st WITCH: Thrice the brinded cat hath mewed. (brinded - having obscure dark streaks or flecks on gray)
2nd WITCH: Thrice and once, the hedge-pig whined.
3rd WITCH: Harpier cries: 'tis time! 'tis time!
1st WITCH: Round about the caldron go;
In the poisoned entrails throw.--
Toad, that under cold stone,
Days and nights has thirty-one;
Sweltered venom sleeping got,
Boil thou first in the charmed pot!
ALL WITCHES: Double, double toil and trouble! Fire burn and caldron bubble!
2nd WITCH: Fillet of a fenny snake,
In the caldron boil and bake;
Eye of newt, and toe of frog,
Wool of bat, and tongue of dog,
Adder's fork, and blind-worm's sting,
Lizard's leg, and owlet's wing,--
For a charm of powerful trouble,
ALL WITCHES: Double, double toil and trouble! Fire burn and caldron bubble!
3rd WITCH: Scale of dragon; tooth of wolf;
Witches' mummy; maw and gulf (gulf = the throat)
Of the ravined salt-sea shark;
Root of hemlock digged in the dark;
Liver of blaspheming Jew;
Gall of goat, and slips of yew
Slivered in the moon's eclipse;
Nose of Turk, and Tartar's lips;
Finger of birth-strangled babe
Ditch-delivered by a drab, (drab = prostitute)
Make the gruel thick and slab:
Add thereto a tiger's chaudron, (chaudron = entrails)
For the ingredients of our caldron.
ALL WITCHES: Double, double toil and trouble! Fire burn and caldron bubble!
2nd WITCH: WITCH. Cool it with a baboon's blood,
Then the charm is firm and good.
The Symbolism of the Witches
As commentators on Macbeth say: “The intervention of the supernatural is a common motif in Shakespeare’s plays. Macbeth provides the most obvious example. An understanding of the witches and witch symbolism leads to a better understanding of the play. The witches symbolize the following: (1) They symbolize the darkness and depravity of the human soul, the part of the soul that bends itself toward evil and darkness; (2) The witches influence the external forces that tempt humans; (3) More specifically, the witches symbolize the darkness that resides in Macbeth’s heart; (4) The witches are an outward manifestation of Macbeth’s wickedness and the horrible acts he commits.
“When the play begins, the witches enter with thunder and lightning. A storm is coming. This already foreshadows something dark and ominous. The first witch asks when they will meet again, “In thunder, lightning, or in rain?” (1.1.2). In Shakespeare’s time, witches were associated with Satan and evil in general. As part of the folklore about witches, it was also believed that they could cause bad weather. So, quite literally, they could change the landscape and the environment. In other words, they could cause things in the world to become dark and evil. They set the stage with a general sense of evil.
“The first and second witches mention Grimalkin and Paddock. These are called “familiars” which are attending evil spirits. With the storm and the attending evil spirits, the witches are imbuing the world with darkness, storms, and evil. The scene ends with all three chanting: “Fair is foul, and foul is fair! Hover through the fog and filthy air!” (1.1.10-11). Again we have the repetition that the environment has become filthy and evil. With these final lines, the witches indicate that what had been good (“fair”) will become evil (“foul”). This foreshadows Macbeth's descent from a loyal Thane to a murderous tyrant. He was fair and will become foul. The witches symbolize this shifting in the world from foul to fair. The line “Double, double toil and trouble” speaks of their wish to increase the trials and hardships of the human race (Catholic Church?).
“There is always debate as to whether they cause Macbeth's downfall or whether they simply plant the idea in his mind. The latter supports the idea that they put evil in the air and that they put greed and ambition in his mind, leaving it up to him to act upon these thoughts.”
Huh? Where Is This Leading To?
Now at this point, you may well be asking: “What on earth have Shakespeare, Macbeth and the Three Witches got to do with Francis, Putin, Mary, Russia and ourselves? Has this article taken a wrong turn somewhere? Please explain!”
Well, as they say: “There is nothing new under the sun!”―which actually is not a new saying but is found in the Old Testament in Holy Scripture, where it says: “Nothing under the sun is new, neither is any man able to say: ‘Behold this is new!’―for it hath already gone before in the ages that were before us” (Ecclesiastes 1:10).
Not only have Pope Francis’ critics been speaking of a potential schism emerging in the Catholic Church in the near future―but even Pope Francis himself has said he might be the cause of a schism. This division within the Church brings to mind the English Schism under King Henry VIII in 1534. Henry was the father of Mary Tudor and Elizabeth―both of whom became queens of England after Henry’s death. Shakespeare, in his play Macbeth, would covertly cast the evil “Lady Macbeth” as a symbol of “Queen Beth” or Queen Elizabeth. The so-called “English Reformation”―which was nothing other than the English Catholic Church’s schism from Rome―could be said to be representative of the current “Vatican Reformation” under Pope Francis―which is nothing other than the Modern Catholic Church’s schism from “Eternal Rome” and seems to be well on its way to fulfilling the prophecy of Our Lady of La Salette, who warned: “Rome will lose the Faith and become the seat of the Antichrist.”
So, let us first of all look at the chief players in that yo-yo period of the “English Reformation” so that we draw similarities to the current “Vatican Reformation” that is taking place before our very eyes. The "Three Witches" of the "Vatican Reformation", with their cry ― "Double, double toil and trouble! Fire burn and caldron bubble!" ― will make their appearance later in the article!
► KING HENRY VIII, 1491-1547 (King of England from 1509 until his death in 1547)―takes the English Catholic Church into schism because the Pope would not annul Henry’s first marriage. He would end up having six wives! The first marriage lasted a childless 24 years and Henry got it annulled; the second lasted 3 years and ended in an annulment and beheading; the third lasted 16 months and she died after childbirth; the fourth lasted 6 months and was annulled; the fifth lasted 15 months and ended with a beheading; the sixth wife survived because Henry himself died! Henry would have heartily agreed with and accepted Pope Francis’ desire to allow remarried divorcees to receive the Sacraments. Unfortunately for Henry, the popes of that time were not of the same mindset as Pope Francis!
► QUEEN MARY TUDOR, 1516-1558 (Queen of England 1553-1558; daughter of Henry VIII and his first wife Catherine of Aragon; half-sister to Queen Elizabeth of England)―re-establishes the English Catholic Church and reunites it to Rome.
► QUEEN ELIZABETH I, 1533-1603 (Queen of England 1558-1603; daughter of Henry VIII and Anne Boleyn, his second wife; half-sister to Mary Tudor)―Elizabeth undoes the work of the Catholic Queen Mary and establishes an English Protestant church―hence going a step further than her father, Henry VIII. Upon Mary's death in 1558, Elizabeth I took the English throne. Elizabeth became a determined opponent of papal control and re-introduced separatist ideas. In 1559, the English Parliament recognized Elizabeth as the Church’s supreme governor, with a new Act of Supremacy that also overthrew the remaining anti-Protestant legislation. Elizabeth presided over the “Elizabethan Settlement”―which was an attempt to satisfy both the Puritan and Catholic forces in England within a single national Church. Elizabeth was eventually excommunicated in 1570 by Pope Pius V, finally breaking communion between Rome and the Anglican Church.
► WILLIAM SHAKESPEARE, 1564-1616, was not yet born when King Henry VIII (1491-1547) schismatically separated the English Catholic Church from Rome and declared himself its head in 1534. Henry had already been dead for 17 years before Shakespeare was born. Neither was Shakespeare born to see the Mary Tudor (1516-1558) become Queen of England in 1553 and her aggressive attempt to reverse the English (Protestant) Reformation, which had begun during the reign of her father, Henry VIII. During Mary's reign, Elizabeth was imprisoned for nearly a year on suspicion of supporting Protestant rebels. During her five-year reign, Mary had over 280 religious dissenters burned at the stake in the Marian persecutions―which resulted in the Protestants giving her the title “Bloody Mary.”
Neither was Shakespeare around at the time of Mary Tudor’s death in 1558, after which her re-establishment of Roman Catholicism was reversed by her younger half-sister and successor Elizabeth I, daughter of Henry and Anne Boleyn, at the beginning of the 45-year Elizabethan era. Upon succeeding Mary Tudor to the throne of England, one of Elizabeth’s first actions as queen, was the establishment of an English Protestant church, of which she made herself the Supreme Governor―thus imitating the antics of her father, King Henry VIII, who had made himself the head of the Catholic Church in England, but who had did not become Protestant, yet remained schismatic. Shakespeare would have been a mere boy of 13 at the time of Elizabeth’s death―but, as a secret practicing Catholic, Shakespeare would have to endure the persecutory legislation that had been enacted against Catholics. Like the hidden and secret Christian symbols of the early Catholic Church’s persecution days under Rome, known as the “Catacombs Era”― Shakespeare’s plays are full similar hidden and secret signs and comments regarding the Catholic Faith and its persecution in an increasingly Protestant England.
As we proceed, we shall see Pope Francis practicing similar tactics to the anti-Catholic English monarchy (except, of course, Queen Mary Tudor) and Francis’ demeaning mockery and harsh criticism of traditionally-minded Catholics is similar to Henry’s and Elizabeth’s treatment of traditionally-minded Catholics in Tudor and Elizabethan England in the 16th century. As they say―if you do not know your history, you will be forced to learn it by repeating the mistakes of history. That is exactly what is happening today―we have been so dumbed-down by entertainment of all kinds that we no longer have any real depth of historical knowledge―it is boring and not entertaining; it taxes the mind rather than titillates the mind. This dumbed-down state has so weakened the mind that we can no longer recall and understand the past, and we have trouble seeing and understanding the present. Hence things like the Second Vatican Council and its implications; the various Synods that have occurred and their implications; the theological utterances of modernist clergy and the events within the Catholic Church are mostly beyond the comprehension or understanding of most Catholics―which is great for the enemy and plays right into their hands.
The Devil’s Caldron―The Devil’s Stew
The devil is a “slow-cooker”―because the frog will stay in the caldron as long the heat does not increase too quickly. As the saying goes: “Little by little one goes a long way!” ― and little by little the devil has a field day. The modern-day stew―that we find ourselves in―has been bubbling for centuries. Little by little the devil has been adding the ingredients to his infernal stew. As regards our current day defection from God―you could say that pot started boiling with Humanism.
Stir in Some Humanism
Humanism was being born in the mid-1200s as St. Thomas Aquinas was dying (1274). Humanism is commonly stated to have been born in 1264 with Dante―though Dante was not a fully fledged Humanist, but a mixture of the old and the new. Humanism was a return to the past in the search of perfection. The past that Humanism sought to return to was the time of the Greeks and the Romans. Humanism did not directly oppose religion―some Humanists actually thought that their return to classical times―the era of Ancient Greece and Rome―would benefit religion and seductive case was made out for that argument. However, even the common dumbed-down guy on the street should be able to see that there is no hint of the Divine in the word “Humanism”―human is about man―HuMANism. It wasn’t that Humanists rejected God, but they focused upon man, upon man’s ancient achievements, man’s knowledge, man’s skills and capabilities, man’s dignity and honor, etc., more than they focused upon God. Humanist thinkers also began to consider humanity more as creators, world-changers, who made their own lives (self-made man) and who should not be trying to imitate Christ but finding themselves. Humanism, in seed form, contained all the garbage that we now have to deal with. From Humanism sprang Rationalism, Liberalism, Protestantism, Agnosticism, Atheism, Hedomism, Communism, Capitalism and Paganism.
Humanism was as a cultural movement, aesthetic, literary and educational―it was a liberation from the old dominant way of thinking. It was taking from the ancient world to reform the “modern” and giving a worldlier, more human outlook, focusing on the ability of humans to act for themselves and not just blindly follow a religious plan. Humanists believed God had given humanity options and potential―and humanist thinkers had to act to make the most of this. The promoters of this new form learning―Humanism―believed that there was great knowledge to be found in the ancients of Greece and Rome, which could bring new ideas to achieve these aims. Humanism began to affect culture and society. It ignited and powered, in large part, what we now call the “Renaissance”. However, its tentacles did not stop at the Renaissance―but have reached out and firmly grasped and held each successive century since then.
Humanism spread across Europe. By the 1500s, Humanism was the dominant form of education. Humanism gradually penetrated and overran most of the universities of Europe―and thus it was almost impossible for the “movers and shakers” of Europe to escape from Humanism and its almost obsessive focus on man in general, and on the classical antiquity of Greece and Rome. God, as it were, had to take a seat at the back of the class! Today, Humanism is alive and kicking―that is to say kicking God further and further way from having any relevance in today’s humanity.
King Henry VIII was a Humanist. St. Thomas More was a Humanist. Martin Luther was a Humanist. Queen Elizabeth I was a Humanist. Shakespeare, to a certain extent, was a Humanist. Humanism was also favored by the popes. Pope Nicholas V (1447-55), sought to restore the glory of Rome by the collection of books and manuscripts (particularly Greek) and by the erection of buildings. Pope Pius II (1458-64) was a Humanist himself and had won fame as poet, orator, interpreter of ancient Greek writings, and showed himself in various ways a patron of literature and art. Pope Sixtus IV (1471-84) re-established the Vatican Library. Under Pope Leo X (1513-21) Humanism and art enjoyed a second golden age.
Today, Pope Francis shows those same individualistic Humanist and Earth or world focused tendencies that led to Rationalism, Liberalism, Protestantism, Agnosticism, Atheism, Hedonism, Communism, Capitalism and Paganism. On November 10th, 2015, speaking in Florence, the Pope said: “I don’t want to design in the abstract a ‘new humanism,’ a certain idea of man, but to present with simplicity some features of the practical Christian humanism that is present in the ‘mind’ of Christ Jesus … a new humanism in Christ Jesus … A Christian’s humanity is not narcissistic or self-centered, but always goes out to others, which leads us always to work and to fight to make the world a better place!” On March 24th, 2017, Pope Francis addressed European leaders and said: “As leaders, you are called to blaze the path of a new European humanism!”
On September 12th, 2019, speaking of next year’s Vatican meeting with world leaders and religions ― in May, 2020, on the theme “Reinventing the Global Educational Alliance”― Pope Francis Francis announced that he is hosting an initiative for a “Global Pact” to create a “new humanism.” The Pope said that “A global educational pact is needed to educate us in universal solidarity and a new humanism … This will result in men and women who are open, responsible, prepared to listen, dialogue and reflect with others, and capable of weaving relationships with families, between generations, and with civil society, and thus to create a new humanism!” ― more like a new Protestantism!
We Are Not Shocked Because We Are Humanists Ourselves
Why does this not shock us very much? Because we are all bitten and smitten with the virus of Humanism―not the original version of Humanism (which sought to return to and learn from the Greeks and Romans), but the principle that eventually motivated Humanism, which was giving more of a focus to human things than divine things. Is that not our case today? If you disagree, then simply look at the time people spend on the human in comparison to the time they spend on the divine. In fact, for many of them, the human has become divine! The objects of their focus have become their idols. Just look at the time spent ‘worshiping’ in front of the screen―TV screen, computer screen, smartphone screen, tablet screen, video-game screen, etc. ― and your objections will be obliterated. We have, you see, become more Humanist than religious―the human aspect of our life has replaced the spiritual side of our life as the main object of focus. Just like the original Humanists, we do not disbelief in God, nor do we hate God, but we simply don’t have too much time to spare for God amidst all our enjoyable and obligatory Humanistic activities.
Thus Humanism could, in a very broad sense, be said to be the “Witches Broth” into which (pardon the pun) will be placed and out which will come the ingredients that go into making the “Witches Stew”― Rationalism, Liberalism, Protestantism, Agnosticism, Atheism, Hedonism, Communism, Capitalism and Paganism―and we have all tasted or even gobbled-down some of that “Witches Stew” in our own lives. Some of us may have vomited it out, others will have swallowed it and assimilated it. Yet just as we are all sinners― “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8) ― we are all, to one degree or another, also Rationalists (for we rationalize away our sins and create excuses in our minds); we are also Liberals (for we always seek to think, say and do what WE want to do and not so much what God wants us to do); we are also Modernists (for we are seeking ways that will allow us and excuse us in adapting and modifying the Faith to suit our personal family culture); we are also Protestants (in that we “protest” at some of the demands of the Church and, like Luther, seek the wrong means in combating the abuses in the Church); we are all Hedonists (in that we seek to get as much pleasure as we can out of life―with little care about mortification, penance and sacrifice); we are all Capitalists (in that we seek to accumulate more and more money and possessions); and perhaps we are also like Pagans (in that our religious life is reserved mainly for Sunday, but for the rest of the week we live like the pagans that surround us).
This all starts with placing “Humanistic” or “Human” values above divine or spiritual values. Since we live in an overwhelmingly Humanistic world―focused on man, the physical, the material, the economic, the social―it is hard to fight against this tsunami of Humanism. Just look at the agenda of the Amazon Synod of Bishops―it is heavily Humanistic, placing the desires and needs of humans above the desires and needs of God. The whole tone of the Synod has descended from what it should be―predominantly spiritual and eternal considerations―down to the level of merely human, economic, ecological, cultural level. The same is true of the lives of most of us! In a sense, we are made up of the “human” and the “divine” ― we have a human body and soul, but we have been divinized by sanctifying grace, which is the indwelling of God through grace in our soul. The soul is more important than the body―the divine is more important than the human. Yet, as the devil always tries to do, these values have been inverted or reversed―and we now find ourselves focusing (humanistically) more on the body than the soul. That is why Humanism―and all its derivatives or branches―seem normal, acceptable and without threat or danger to us.
Humanistic Henry and Futuristic Francis
This brings us back to King Henry VIII―or as we could call him “Humanistic Henry.” Henry had been raised in a traditional Catholic environment (at least exteriorly traditional Catholic), but a Catholic environment which had already―for over 200 years―been increasingly veering towards, if we could coin a phrase, “Humanistic Catholicism” rather than “Divine Catholicism”―a Catholicism that was increasingly allowing human considerations and human goals to be placed on the same level as―or even above―divine considerations or the goals of God. In other words, Humansim quickly led to a serving of God and mammon―something that was condemned by Our Lord: “Lay not up to yourselves treasures on Earth: … But lay up to yourselves treasures in Heaven … For where thy treasure is, there is thy heart also … No man can serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon!” (Matthew 6:19-24). “For what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul? Or what exchange shall a man give for his soul?” (Matthew 16:26).
King Henry VIII was a ‘traditional’ Catholic “mammonizer” and womanizer. Henry was an extravagant spender, using the proceeds from the dissolution of the monasteries and acts of the Reformation Parliament. He also converted the money that was formerly paid to Rome into royal revenue. Despite the money from these sources, he was continually on the verge of financial ruin due to his personal extravagance. As a womanizer, Henry was a ‘traditional’ Catholic went through six wives, and numerous mistresses. When Henry failed to produce a male heir to the throne in his 23 year marriage to Catherine of Aragon―the first male child, Henry, died at two months; the next two babies, both boys, were stillborn; the next bay, Mary, survived but saddened Henry because she was not the male heir he wanted; the next baby was a girl who died at birth―Henry sought the ill-fated annulment in his marriage with Catherine. The pope refused to grant an annulment and after much argument, King Henry was persuaded, in 1534, to make himself the head of the Catholic Church in England, overriding the authority of the pope. Thus the schism occurred that separated Catholic England from Rome.
Talking of schisms―prophecies tell us that we are headed for a big whopper of a schism sometime in the future: the greatest schism in the history of the Church! Pope Francis’ namesake, St. Francis of Assisi (1181-1226), prophesied: “There will be an uncanonically elected pope who will cause a great Schism, there will be diverse thoughts preached which will cause many, even those in the different orders to doubt, yea, even agree with those heretics, which will cause such universal dissension and persecutions that, if those days were not shortened, even the elect would be lost ... Those who preserve their fervor and adhere to virtue with love and zeal for the truth, will suffer injuries and, persecutions as rebels and schismatics; for their persecutors, urged on by the evil spirits, will say they are rendering a great service to God by destroying such pestilent men from the face of the Earth.” The attitudes and behavior of Pope Francis are, in no little way, in line with that prophecy. Francis blasts and ridicules Traditional and Conservative Catholics, while being kind and gentle with Liberals, Modernists, Protestants and Pagans! He is not far from showering the Traditionalists and Conservatives with (as St. Francis foresees) “injuries and persecutions, as rebels and schismatics”, all the while thinking that he is “rendering a great service to God by destroying such pestilent men from the face of the Earth.”
The ‘traditional’ Catholic King Henry is known for his radical changes to the English Constitution. He frequently used charges of treason and heresy to quell dissent, and those accused were often executed without a formal trial. Pope Francis is also getting to be well-known for his radical changes (or at least a great desire for radical changes) to the Catholic Faith―as is seen by his subtle pushing to allow non-Catholic spouses of Catholics to receive Holy Communion; by the radical Modernist tone taken by the Synods of Bishops he has organized; also shown by his leanings towards Marxism and Communism as a result of his childhood in a Socialist Argentina and long-time association with a Communist woman who acted as Francis’ mentor for many years; shown also by the continuation of the post-Vatican II policy of false ecumenism and tacit or implicit acceptance of all religions as being capable of saving souls.
TRIPLE DAY ARTICLE : Sunday, Monday & Tuesday October 13th, 14th & 15th
Article 7
How Are You Doing? How's It Going?
This article is currently being written. Sections will be posted as they are completed. Please check back later.
Article 7
How Are You Doing? How's It Going?
This article is currently being written. Sections will be posted as they are completed. Please check back later.
Are You Taking Your Medicine?
Here we are, almost halfway through October and fast approaching the fires of Purgatory! Furthermore, we find ourselves living in a sick world, surrounded by many different viruses and bacteria of a theological, spiritual and moral kind. Concerning this sick atmosphere that surrounds us, it is well worth reminding ourselves of those true and prophetic words of Fr. Salvany, the author of the book Liberalism Is A Sin, in which he speaks of such a toxic atmosphere:
Bugs and Germs Everywhere!
“Physical science tells us that floating through the atmosphere are innumerable disease germs seeking a suitable nest in which to settle and propagate and that we are constantly breathing these germs into the lungs. If the system be depleted or weakened, the dangerous microbe takes up its abode with us, and propagating its own kind with astonishing rapidity, undermines and ravages our health. The only safeguard against the encroachments of this insidious enemy, which we cannot escape, is a vigorous and healthy body with adequate powers of resistance to repel the invader.
Spiritual Bugs and Germs Are Even Worse!
“It is equally true that we are subject to like infectious attacks in the spiritual order. Swarming in the atmosphere of our spiritual lives are innumerable deadly germs, ever ready to fasten upon the depleted and weakened soul and, propagating its leprous contagion through every faculty, destroy the spiritual life. Against the menace of this ever-threatening danger, whose advances we cannot avoid in our present circumstances, the ever-healthy soul alone can be prepared. To escape the contagion, the power of resistance must be equal to the emergencies of the attack, and that power will be in proportion to our spiritual health. To be prepared is to be armed, but to be prepared is not sufficient; we must possess the interior strength to throw off the germ. There must be no condition in the soul to make a suitable nest for an enemy so insidious and so efficacious as to need only the slightest point of contact whence to spread its deadly contagion.
An Open Door to Bugs and Germs
“It is not only through the avenues of disordered passions that this spiritual disease may gain an entrance; it may make its inroad through the intellect, and this under a disguise often calculated to deceive the unwary and incautious. Intellectual sluggishness, inexperience, ignorance, indifference, and complaisance (wanting to please others), or even virtues, such as, benevolence, generosity, and pity towards others, may be the unsuspected way open to the foe, and lo and behold, we are surprised to find him in possession of the citadel!
Bugs in Disguise
“That we may know our danger, we must appreciate the possible shapes in which it may come. Here is just the difficulty; the uniform of the enemy is so various, changeable, sometimes even of our own colors, that if we rely upon the outward semblance alone, we shall be more often deceived than certain of his identity. As we are addressing ourselves to those who live amidst the peculiar circumstances of our American life, and, as the spiritual and moral conditions, which exist in this country, make up the moral and spiritual atmosphere in which we have our being, it is in the relation of our surroundings to ourselves, as well as of ourselves to our surroundings, that we shall find the answer to our question.
[According to the 2017 census] the population of this country [USA] is at present something over 325 million. Of these, 70 million are Catholics, and 150 million are Protestants, leaving a population of 105 million or more who do not profess any form of Christianity at all―a mass who are either absolutely indifferent to Christianity as a creed or positively reject it. This mass comprises over 35 percent of our population, holding itself aloof from Christianity, and in some instances virulently antagonistic to it.
[When you add together the Protestants with the non-believers, it produces a total in excess of 78 percent of our population, but currently enhanced to an even more frightening percentage by the vast majority of Catholics today—2017—around 80% (or 56 million) of the 70 million Catholics, who either do not practice their Faith at all, or irregularly, or who are ignorant of its teachings (especially with regard to morality) or in practice simply disregard those teachings—bringing the total of practical non-believing and infidel people, including bad Catholics, to around 97 percent, if we can presume there to be today approximately 14 million believing, regularly practicing Catholics in the USA out of a population of 325 million (2017 stats)].
Wading Through Heretical and Anti-Catholic Swamps
“We live in the midst of this religious anarchy. Some [2017 stats] 255 million of our population can, in one sense or other, be considered anti-Catholic. From this mass—heretical and infidel—exhales an atmosphere filled with germs poisonous and fatal to Catholic life, if permitted to take root in the Catholic heart. The mere force of gravitation, which the larger mass ever exercises upon the smaller, is a power which the most energetic vigor alone can resist. Under this dangerous influence, a deadly inertia is apt to creep over the souls of the incautious and is only to be overcome by the liveliest exercise of Catholic Faith. To live without weakening amidst an heretical and infidel population requires a robust religious constitution. And to this danger we are daily exposed, ever coming into contact in a thousand ways, in almost every relation of life, with anti-Catholic thought and customs. But outside of this spiritual inertia, our non-Catholic surroundings—a danger rather passive than active in its influence—beget a still greater menace.
“It is natural that Protestantism and infidelity should find public expression. What our [2017 stats] 255 million non-Catholic population thinks in these matters, naturally seeks and finds open expression. They have their organs and their literature where we find their current opinions publicly uttered. Their views upon religion, morality, politics, the constitution of society are perpetually marshaled before us. In the pulpit and in the press they are reiterated day after day. In magazine and newspaper they constantly speak from every line. Our literature is permeated and saturated with non-Catholic dogmatism. On all sides do we find this opposing spirit. We cannot escape from it. It enfolds and embraces us. Its breath is perpetually in our faces. It enters in by eye and ear. From birth to death, it enslaves us in its offensive garments. It now soothes and flatters, now hates and curses, now threatens, now praises. But it is most dangerous when it comes to us under the form of “liberality.” It is especially powerful for seduction in this guise. And it is under this aspect that we wish to consider it. For it is as Liberalism that Protestantism and Infidelity make their most devastating inroads upon the domain of the Faith. Out of these non-Catholic and anti-Catholic conditions thus predominating amongst us springs this monster of our times, Liberalism!” (Fr. Salvany, Liberalism Is A Sin, chapter 1).
Current Chameleon Papal and Episcopal Liberalism
In 1884, when Fr. Salvany (1844-1916) wrote his book, Liberalism Is A Sin, he most certainly could not imagined Rome to be in grip of Liberals and Modernists over 120 years later―such thought would have been unthinkable and scandalous. Yet here we are―over 120 years later―living in a Liberal and Modernist stranglehold. The virus of Liberalism and Modernism has infected most of the Catholic world. On a side note, viruses are smaller than bacteria and can't survive without a living host. A virus attaches itself to cells [Catholics?] and usually reprograms them to reproduce itself. Also, unlike bacteria, most viruses do cause disease.
In fact, one very holy, but longtime deceased bishop, said that we are all Liberals―the only difference is in the degree of our Liberalism and whether we are becoming more Liberal, or less Liberal. Yet, he argued―as Fr. Salvany argues―that you cannot live in a overwhelmingly Liberal and Protestant and neo-pagan world without taking on some of its stench. It is worth mentioning that almost every Catholic today―who calls themselves “Conservative” or “Traditional”―is infected with the virus of Liberalism. True Conservatism and true Traditionalism has been watered-down so much that what passes for “Conservative” or “Traditional” today, would have been classified as “Liberal” 60 or 70 years ago! The world has become so Liberal that Liberalism seems to be normalcy. Let’s compare it to obesity―if most of the world became obese, then fatness would be perceived as being normal, and so only grossly obese people would be called “fat”, whereas the vast majority of fatties would no longer be called “fat” but “normal”.
Fr. Salvany was a contemporary of St. John Bosco (1815-1888), and it is worth mentioning that St. John Bosco prophesied of these terrible times, stating that chaos and much damage would result from and Ecumenical Council of the Church that would be held in the 20th century. In a well-known prophecy, made in 1862, exactly 100 years before the disastrous Second Vatican Council started, St. John Bosco predicted the Second Vatican Council and its disastrous impact on the Church. The relevant portion is “There will be an Ecumenical Council in the next century, after which there will be chaos in the Church. Tranquility will not return until the Pope succeeds in anchoring the boat of Peter between the twin pillars of Eucharistic Devotion and Devotion to Our Lady.”
Where is that Eucharistic and Marian Devotion?
Yet the “boat of Peter” or “Ark of Peter” does not seem to be sailing in that direction―Eucharistic Devotion and Marian Devotion―despite occasional utterances of the “lip-service” kind, which Our Lord emphatically condemns: “Well did Isaias prophesy of you hypocrites, as it is written: ‘This people honoureth Me with their lips, but their heart is far from Me!’” (Mark 7:6). Pope Leo XIII, for many years, wrote an encyclical each year on the Holy Rosary and Devotion to Our Lady. We are supposed to be living in the “Age of Mary”―yet the Church does not reflect that on a global scale. Similarly with the massive levels of disbelief among Catholics with regard to the Real Presence of Christ in the Holy Eucharist (anywhere from 50% to 80% depending on where you live), you would think that the Church and recent popes would do something on a global scale―at least write encyclicals year after year―to reinforce believe in the Eucharist and refute the arguments of agnostics and atheists―yet nothing is done, except occasional utterances that are mere “lip-service.”
Yes―there have been papal encyclicals issued; there have been Eucharistic Congresses organized; there have been various decrees on Eucharistic discipline issued―but, by their fruits you shall know them, and they have not produced good fruits on the whole, belief in the Real Presence continues to plummet.
Yes―Pope Francis has said things like: “Every time that we participate in the Holy Mass, we hasten heaven on earth in a certain sense because from the Eucharistic food ― the Body and Blood of Christ” and “The Eucharist is … the Sacrament of His Body and His Blood given for the salvation of the world” and again, “We must not get used to the Eucharist and go to Communion out of habit―No! … It is Jesus, Jesus alive, but we must not get used to it: it must be every time as if it were our First Communion!”
Yet despite that ardent Eucharistic emphasis, critics say that Francis has undermined and endangered traditional Catholic beliefs about the Sacrament of the Holy Eucharist. In 2018, a major doctrinal argument arose in Germany, where roughly a two-thirds majority of the Germany’s bishops favored a set of guidelines allowing the reception of Holy Communion by Protestant spouses of baptized Catholics under at least some circumstances. Some German bishops vehemently objected, forcing a Vatican meeting on the subject, Francis essentially left the decision to the discretion of the conference and its members. Additionally, rumors earlier in 2019, indicated that Francis may be getting ready for an ecumenical Communion service with Protestants, in particular Lutherans, the details of which have been entrusted to an informal working group.
In the past, the Church has insisted upon the need for theological agreement before Christian unity or Eucharistic sharing could be possible―in other words, for the Protestants to return to the Catholic Faith. Yet today, the false spirit of ecumenism has taken over. As a result, the Catholic Church is involved in extensive and complex theological dialogues with other Christian churches. The Liberals insist that these dialogues have made ‘great progress’ in dealing with issues raised by the Reformation, but new issues (women’s ordination, gay marriage, abortion) have arisen that divide the churches. There is no longer a desire to bring Protestants back to the truth and the Catholic Church―but now they are trying to create a “truth” that is acceptable to everyone and allows everyone to remain in the religion of their choice.
In June of 2019, on the flight back to Rome from his trip to Romania, Pope Francis told reporters: “Ecumenism is not getting to the end of discussions, it’s done walking together” ― this fits with his famous statement that “Facts are more important than ideas.” During the flight, Francis further explained: “There is already Christian unity! … Let’s not wait for the theologians to come to agreement on the Eucharist!” Some Liberal and progressive Catholics have considered this to be evidence that the pope may be open to granting full Eucharistic Communion to non-Catholics.
Francis and Mary
Yes―Pope Francis does have a devotion to Mary despite what many critics might insinuate without really researching the matter. Marian devotion is stronger in Latin America than anywhere else, as confirmed by the constant presence of pilgrims in the shrines of Our Lady of Guadalupe in Mexico, Our Lady of Aparecida in Brazil, Our Lady of the Miracles of Caacupé in Paraguay and Our Lady of Copacabana in Bolivia. Those who have known former Cardinal Bergoglio for a long time understand well that his Marian devotion, far from being a recent manifestation, is a long-established devotion.
From the time he was studying for the priesthood, in the 1980s, Pope Francis has a special devotion to Our Lady, Undoer of Knots. While studying in Germany in the 1980s, he discovered this devotion at the Church of St. Peter am Perlach in Augsburg. In the church, there is a painting, dating from around 1700, that depicts Mary in Heaven surrounded by angels. She stands on the crescent moon crushing the head of the serpent, Satan. She holds a long white ribbon and is untying a large knot―one of several on the ribbon. This devotion had a profound impact on the devotional life of Pope Francis. Years later, as Archbishop of Buenos Aires, he introduced and encouraged the devotion to Our Lady, Undoer of Knots. The devotion was so intensely popular throughout Argentina and Brazil that the British Guardian called it “a religious craze.”
Father José Daniel Blanchoud, rector of the Shrine of Our Lady of Lujàn, the patron saint of Argentina, stated: “When he was cardinal in Buenos Aires, he used to come to the shrine and stay there to receive young pilgrims on weekends” adding that Cardinal Bergoglio used to hear the confessions of these young pilgrims and celebrate Mass for them.
The opening moments and months following his papal election, manifested a devotion to Our Lady.
On his first public appearance a few hours after his election, on March 13th, 2013, Pope Francis manifested his Marian devotion, when, after saying the three prayers, among which was the Hail Mary, and giving the Urbi et Orbi blessing (i.e. blessing to the City of Rome and the world), the newly elected Pope greeted the faithful and anticipated his plan for the following day by simply saying: “Tomorrow I wish to go and pray to Our Lady that she may watch over the city of Rome.”
The next day, Francis chose to visit the Basilica of Santa Maria Maggiore (St. Mary Major). Cardinal Abril y Castelló at Vatican Radio, referring to the papal visit of March 14th, 2013, said: “He decided to visit the Basilica, not only to thank the Blessed Virgin, but — as Pope Francis said to me himself — to entrust her with his pontificate, to lay it at her feet. Being deeply devoted to Mary, Pope Francis came here to ask her for help and protection.”
On March 14th, 2013, the day after his election, Francis chose to visit the Basilica of Santa Maria Maggiore (St. Mary Major). Cardinal Abril y Castelló at Vatican Radio, referring to the papal visit, said: “He decided to visit the Basilica, not only to thank the Blessed Virgin, but — as Pope Francis himself said to me — to entrust her with his pontificate, to lay it at her feet. Being deeply devoted to Mary, Pope Francis came here to ask her for help and protection.”
On March 14th, 2013, the day after his election, Francis chose to visit the Basilica of Santa Maria Maggiore (St. Mary Major). The basilica enshrines the venerated image of Salus Populi Romani, depicting the Blessed Virgin Mary as the help and protectress of the Roman people. Cardinal Abril y Castelló, referring to the papal visit, said: “He decided to visit the Basilica, not only to thank the Blessed Virgin, but — as Pope Francis himself said to me — to entrust her with his pontificate, to lay it at her feet. Being deeply devoted to Mary, Pope Francis came here to ask her for help and protection.”
On March 15th, 2013, the second day after his election, during his first meeting with the cardinals in the Clementine Hall on March 15th, Pope Francis stressed his link with Mary and the role he ascribes to Jesus’ Mother. He said: “I entrust my ministry and your ministry to the powerful intercession of Mary, our Mother, Mother of the Church. Under her maternal gaze may each one of you walk happy and docile on your path, listening to the voice of Her divine Son, strengthening your unity, persevering in your common prayer and bearing witness to the true Faith in the constant presence of the Lord.”
On Palm Sunday, March 24th, 2013, during the second recitation of the Angelus of his pontificate, the Holy Father again showed his Marian devotion by invoking the intercession of the Blessed Virgin “to accompany us during Holy Week.”
Then, forty days after his election, Pope Francis again visited St. Mary Major to lead the recitation of the Rosary on the first Saturday of May, 2013, the month dedicated to the Blessed Virgin and the Saturday dedicated to the Immaculate Heart devotions as requested by Our Lady of Fatima―in order to take official possession of the Basilica as he had done for the Basilicas of St. John Lateran (April 7th, 2013) and St. Paul Outside the Walls (April 14th, 2013). “Mary is the mother,” said the Pope during the recitation of the Rosary, “and a mother’s main concern is the health of her children … Our Lady guards our health … helps us grow, face life and be free.”
Pope Francis’ references to Our Lady and comments on devotion to her, did not stop there. It has to be admitted that he has regularly and consistently made reference to her throughout his papacy. Yet all of this leads to a very perturbing question and a series of troubling observations. If he truly devoted to Our Lady, then why does he not use the power of his office to promote devotion to her throughout the entire world and not just to a few observers and listeners. Did Our Lady not say at Fatima the following? “Jesus wishes to establish the devotion to my Immaculate Heart throughout the world!” (June 13th, 1917) and the following month: “God wishes to establish in the world devotion to my Immaculate Heart!” (July 13th, 1917). Now, if you allegedly have a great devotion to Our Lady, and, on top of that, you are the pope, then surely your devotion to Our Lady will push you to fulfill her and God’s requests―especially since, as pope, you command all the Church and can organize, utilize, mobilize, emphasize and popularize whoever and whatever you want! No? So why hasn’t Francis done this? Frankly speaking, something smells fishy. Let us take a look at the flip-side of Francis’ Marian devotion.
Here we are, almost halfway through October and fast approaching the fires of Purgatory! Furthermore, we find ourselves living in a sick world, surrounded by many different viruses and bacteria of a theological, spiritual and moral kind. Concerning this sick atmosphere that surrounds us, it is well worth reminding ourselves of those true and prophetic words of Fr. Salvany, the author of the book Liberalism Is A Sin, in which he speaks of such a toxic atmosphere:
Bugs and Germs Everywhere!
“Physical science tells us that floating through the atmosphere are innumerable disease germs seeking a suitable nest in which to settle and propagate and that we are constantly breathing these germs into the lungs. If the system be depleted or weakened, the dangerous microbe takes up its abode with us, and propagating its own kind with astonishing rapidity, undermines and ravages our health. The only safeguard against the encroachments of this insidious enemy, which we cannot escape, is a vigorous and healthy body with adequate powers of resistance to repel the invader.
Spiritual Bugs and Germs Are Even Worse!
“It is equally true that we are subject to like infectious attacks in the spiritual order. Swarming in the atmosphere of our spiritual lives are innumerable deadly germs, ever ready to fasten upon the depleted and weakened soul and, propagating its leprous contagion through every faculty, destroy the spiritual life. Against the menace of this ever-threatening danger, whose advances we cannot avoid in our present circumstances, the ever-healthy soul alone can be prepared. To escape the contagion, the power of resistance must be equal to the emergencies of the attack, and that power will be in proportion to our spiritual health. To be prepared is to be armed, but to be prepared is not sufficient; we must possess the interior strength to throw off the germ. There must be no condition in the soul to make a suitable nest for an enemy so insidious and so efficacious as to need only the slightest point of contact whence to spread its deadly contagion.
An Open Door to Bugs and Germs
“It is not only through the avenues of disordered passions that this spiritual disease may gain an entrance; it may make its inroad through the intellect, and this under a disguise often calculated to deceive the unwary and incautious. Intellectual sluggishness, inexperience, ignorance, indifference, and complaisance (wanting to please others), or even virtues, such as, benevolence, generosity, and pity towards others, may be the unsuspected way open to the foe, and lo and behold, we are surprised to find him in possession of the citadel!
Bugs in Disguise
“That we may know our danger, we must appreciate the possible shapes in which it may come. Here is just the difficulty; the uniform of the enemy is so various, changeable, sometimes even of our own colors, that if we rely upon the outward semblance alone, we shall be more often deceived than certain of his identity. As we are addressing ourselves to those who live amidst the peculiar circumstances of our American life, and, as the spiritual and moral conditions, which exist in this country, make up the moral and spiritual atmosphere in which we have our being, it is in the relation of our surroundings to ourselves, as well as of ourselves to our surroundings, that we shall find the answer to our question.
[According to the 2017 census] the population of this country [USA] is at present something over 325 million. Of these, 70 million are Catholics, and 150 million are Protestants, leaving a population of 105 million or more who do not profess any form of Christianity at all―a mass who are either absolutely indifferent to Christianity as a creed or positively reject it. This mass comprises over 35 percent of our population, holding itself aloof from Christianity, and in some instances virulently antagonistic to it.
[When you add together the Protestants with the non-believers, it produces a total in excess of 78 percent of our population, but currently enhanced to an even more frightening percentage by the vast majority of Catholics today—2017—around 80% (or 56 million) of the 70 million Catholics, who either do not practice their Faith at all, or irregularly, or who are ignorant of its teachings (especially with regard to morality) or in practice simply disregard those teachings—bringing the total of practical non-believing and infidel people, including bad Catholics, to around 97 percent, if we can presume there to be today approximately 14 million believing, regularly practicing Catholics in the USA out of a population of 325 million (2017 stats)].
Wading Through Heretical and Anti-Catholic Swamps
“We live in the midst of this religious anarchy. Some [2017 stats] 255 million of our population can, in one sense or other, be considered anti-Catholic. From this mass—heretical and infidel—exhales an atmosphere filled with germs poisonous and fatal to Catholic life, if permitted to take root in the Catholic heart. The mere force of gravitation, which the larger mass ever exercises upon the smaller, is a power which the most energetic vigor alone can resist. Under this dangerous influence, a deadly inertia is apt to creep over the souls of the incautious and is only to be overcome by the liveliest exercise of Catholic Faith. To live without weakening amidst an heretical and infidel population requires a robust religious constitution. And to this danger we are daily exposed, ever coming into contact in a thousand ways, in almost every relation of life, with anti-Catholic thought and customs. But outside of this spiritual inertia, our non-Catholic surroundings—a danger rather passive than active in its influence—beget a still greater menace.
“It is natural that Protestantism and infidelity should find public expression. What our [2017 stats] 255 million non-Catholic population thinks in these matters, naturally seeks and finds open expression. They have their organs and their literature where we find their current opinions publicly uttered. Their views upon religion, morality, politics, the constitution of society are perpetually marshaled before us. In the pulpit and in the press they are reiterated day after day. In magazine and newspaper they constantly speak from every line. Our literature is permeated and saturated with non-Catholic dogmatism. On all sides do we find this opposing spirit. We cannot escape from it. It enfolds and embraces us. Its breath is perpetually in our faces. It enters in by eye and ear. From birth to death, it enslaves us in its offensive garments. It now soothes and flatters, now hates and curses, now threatens, now praises. But it is most dangerous when it comes to us under the form of “liberality.” It is especially powerful for seduction in this guise. And it is under this aspect that we wish to consider it. For it is as Liberalism that Protestantism and Infidelity make their most devastating inroads upon the domain of the Faith. Out of these non-Catholic and anti-Catholic conditions thus predominating amongst us springs this monster of our times, Liberalism!” (Fr. Salvany, Liberalism Is A Sin, chapter 1).
Current Chameleon Papal and Episcopal Liberalism
In 1884, when Fr. Salvany (1844-1916) wrote his book, Liberalism Is A Sin, he most certainly could not imagined Rome to be in grip of Liberals and Modernists over 120 years later―such thought would have been unthinkable and scandalous. Yet here we are―over 120 years later―living in a Liberal and Modernist stranglehold. The virus of Liberalism and Modernism has infected most of the Catholic world. On a side note, viruses are smaller than bacteria and can't survive without a living host. A virus attaches itself to cells [Catholics?] and usually reprograms them to reproduce itself. Also, unlike bacteria, most viruses do cause disease.
In fact, one very holy, but longtime deceased bishop, said that we are all Liberals―the only difference is in the degree of our Liberalism and whether we are becoming more Liberal, or less Liberal. Yet, he argued―as Fr. Salvany argues―that you cannot live in a overwhelmingly Liberal and Protestant and neo-pagan world without taking on some of its stench. It is worth mentioning that almost every Catholic today―who calls themselves “Conservative” or “Traditional”―is infected with the virus of Liberalism. True Conservatism and true Traditionalism has been watered-down so much that what passes for “Conservative” or “Traditional” today, would have been classified as “Liberal” 60 or 70 years ago! The world has become so Liberal that Liberalism seems to be normalcy. Let’s compare it to obesity―if most of the world became obese, then fatness would be perceived as being normal, and so only grossly obese people would be called “fat”, whereas the vast majority of fatties would no longer be called “fat” but “normal”.
Fr. Salvany was a contemporary of St. John Bosco (1815-1888), and it is worth mentioning that St. John Bosco prophesied of these terrible times, stating that chaos and much damage would result from and Ecumenical Council of the Church that would be held in the 20th century. In a well-known prophecy, made in 1862, exactly 100 years before the disastrous Second Vatican Council started, St. John Bosco predicted the Second Vatican Council and its disastrous impact on the Church. The relevant portion is “There will be an Ecumenical Council in the next century, after which there will be chaos in the Church. Tranquility will not return until the Pope succeeds in anchoring the boat of Peter between the twin pillars of Eucharistic Devotion and Devotion to Our Lady.”
Where is that Eucharistic and Marian Devotion?
Yet the “boat of Peter” or “Ark of Peter” does not seem to be sailing in that direction―Eucharistic Devotion and Marian Devotion―despite occasional utterances of the “lip-service” kind, which Our Lord emphatically condemns: “Well did Isaias prophesy of you hypocrites, as it is written: ‘This people honoureth Me with their lips, but their heart is far from Me!’” (Mark 7:6). Pope Leo XIII, for many years, wrote an encyclical each year on the Holy Rosary and Devotion to Our Lady. We are supposed to be living in the “Age of Mary”―yet the Church does not reflect that on a global scale. Similarly with the massive levels of disbelief among Catholics with regard to the Real Presence of Christ in the Holy Eucharist (anywhere from 50% to 80% depending on where you live), you would think that the Church and recent popes would do something on a global scale―at least write encyclicals year after year―to reinforce believe in the Eucharist and refute the arguments of agnostics and atheists―yet nothing is done, except occasional utterances that are mere “lip-service.”
Yes―there have been papal encyclicals issued; there have been Eucharistic Congresses organized; there have been various decrees on Eucharistic discipline issued―but, by their fruits you shall know them, and they have not produced good fruits on the whole, belief in the Real Presence continues to plummet.
Yes―Pope Francis has said things like: “Every time that we participate in the Holy Mass, we hasten heaven on earth in a certain sense because from the Eucharistic food ― the Body and Blood of Christ” and “The Eucharist is … the Sacrament of His Body and His Blood given for the salvation of the world” and again, “We must not get used to the Eucharist and go to Communion out of habit―No! … It is Jesus, Jesus alive, but we must not get used to it: it must be every time as if it were our First Communion!”
Yet despite that ardent Eucharistic emphasis, critics say that Francis has undermined and endangered traditional Catholic beliefs about the Sacrament of the Holy Eucharist. In 2018, a major doctrinal argument arose in Germany, where roughly a two-thirds majority of the Germany’s bishops favored a set of guidelines allowing the reception of Holy Communion by Protestant spouses of baptized Catholics under at least some circumstances. Some German bishops vehemently objected, forcing a Vatican meeting on the subject, Francis essentially left the decision to the discretion of the conference and its members. Additionally, rumors earlier in 2019, indicated that Francis may be getting ready for an ecumenical Communion service with Protestants, in particular Lutherans, the details of which have been entrusted to an informal working group.
In the past, the Church has insisted upon the need for theological agreement before Christian unity or Eucharistic sharing could be possible―in other words, for the Protestants to return to the Catholic Faith. Yet today, the false spirit of ecumenism has taken over. As a result, the Catholic Church is involved in extensive and complex theological dialogues with other Christian churches. The Liberals insist that these dialogues have made ‘great progress’ in dealing with issues raised by the Reformation, but new issues (women’s ordination, gay marriage, abortion) have arisen that divide the churches. There is no longer a desire to bring Protestants back to the truth and the Catholic Church―but now they are trying to create a “truth” that is acceptable to everyone and allows everyone to remain in the religion of their choice.
In June of 2019, on the flight back to Rome from his trip to Romania, Pope Francis told reporters: “Ecumenism is not getting to the end of discussions, it’s done walking together” ― this fits with his famous statement that “Facts are more important than ideas.” During the flight, Francis further explained: “There is already Christian unity! … Let’s not wait for the theologians to come to agreement on the Eucharist!” Some Liberal and progressive Catholics have considered this to be evidence that the pope may be open to granting full Eucharistic Communion to non-Catholics.
Francis and Mary
Yes―Pope Francis does have a devotion to Mary despite what many critics might insinuate without really researching the matter. Marian devotion is stronger in Latin America than anywhere else, as confirmed by the constant presence of pilgrims in the shrines of Our Lady of Guadalupe in Mexico, Our Lady of Aparecida in Brazil, Our Lady of the Miracles of Caacupé in Paraguay and Our Lady of Copacabana in Bolivia. Those who have known former Cardinal Bergoglio for a long time understand well that his Marian devotion, far from being a recent manifestation, is a long-established devotion.
From the time he was studying for the priesthood, in the 1980s, Pope Francis has a special devotion to Our Lady, Undoer of Knots. While studying in Germany in the 1980s, he discovered this devotion at the Church of St. Peter am Perlach in Augsburg. In the church, there is a painting, dating from around 1700, that depicts Mary in Heaven surrounded by angels. She stands on the crescent moon crushing the head of the serpent, Satan. She holds a long white ribbon and is untying a large knot―one of several on the ribbon. This devotion had a profound impact on the devotional life of Pope Francis. Years later, as Archbishop of Buenos Aires, he introduced and encouraged the devotion to Our Lady, Undoer of Knots. The devotion was so intensely popular throughout Argentina and Brazil that the British Guardian called it “a religious craze.”
Father José Daniel Blanchoud, rector of the Shrine of Our Lady of Lujàn, the patron saint of Argentina, stated: “When he was cardinal in Buenos Aires, he used to come to the shrine and stay there to receive young pilgrims on weekends” adding that Cardinal Bergoglio used to hear the confessions of these young pilgrims and celebrate Mass for them.
The opening moments and months following his papal election, manifested a devotion to Our Lady.
On his first public appearance a few hours after his election, on March 13th, 2013, Pope Francis manifested his Marian devotion, when, after saying the three prayers, among which was the Hail Mary, and giving the Urbi et Orbi blessing (i.e. blessing to the City of Rome and the world), the newly elected Pope greeted the faithful and anticipated his plan for the following day by simply saying: “Tomorrow I wish to go and pray to Our Lady that she may watch over the city of Rome.”
The next day, Francis chose to visit the Basilica of Santa Maria Maggiore (St. Mary Major). Cardinal Abril y Castelló at Vatican Radio, referring to the papal visit of March 14th, 2013, said: “He decided to visit the Basilica, not only to thank the Blessed Virgin, but — as Pope Francis said to me himself — to entrust her with his pontificate, to lay it at her feet. Being deeply devoted to Mary, Pope Francis came here to ask her for help and protection.”
On March 14th, 2013, the day after his election, Francis chose to visit the Basilica of Santa Maria Maggiore (St. Mary Major). Cardinal Abril y Castelló at Vatican Radio, referring to the papal visit, said: “He decided to visit the Basilica, not only to thank the Blessed Virgin, but — as Pope Francis himself said to me — to entrust her with his pontificate, to lay it at her feet. Being deeply devoted to Mary, Pope Francis came here to ask her for help and protection.”
On March 14th, 2013, the day after his election, Francis chose to visit the Basilica of Santa Maria Maggiore (St. Mary Major). The basilica enshrines the venerated image of Salus Populi Romani, depicting the Blessed Virgin Mary as the help and protectress of the Roman people. Cardinal Abril y Castelló, referring to the papal visit, said: “He decided to visit the Basilica, not only to thank the Blessed Virgin, but — as Pope Francis himself said to me — to entrust her with his pontificate, to lay it at her feet. Being deeply devoted to Mary, Pope Francis came here to ask her for help and protection.”
On March 15th, 2013, the second day after his election, during his first meeting with the cardinals in the Clementine Hall on March 15th, Pope Francis stressed his link with Mary and the role he ascribes to Jesus’ Mother. He said: “I entrust my ministry and your ministry to the powerful intercession of Mary, our Mother, Mother of the Church. Under her maternal gaze may each one of you walk happy and docile on your path, listening to the voice of Her divine Son, strengthening your unity, persevering in your common prayer and bearing witness to the true Faith in the constant presence of the Lord.”
On Palm Sunday, March 24th, 2013, during the second recitation of the Angelus of his pontificate, the Holy Father again showed his Marian devotion by invoking the intercession of the Blessed Virgin “to accompany us during Holy Week.”
Then, forty days after his election, Pope Francis again visited St. Mary Major to lead the recitation of the Rosary on the first Saturday of May, 2013, the month dedicated to the Blessed Virgin and the Saturday dedicated to the Immaculate Heart devotions as requested by Our Lady of Fatima―in order to take official possession of the Basilica as he had done for the Basilicas of St. John Lateran (April 7th, 2013) and St. Paul Outside the Walls (April 14th, 2013). “Mary is the mother,” said the Pope during the recitation of the Rosary, “and a mother’s main concern is the health of her children … Our Lady guards our health … helps us grow, face life and be free.”
Pope Francis’ references to Our Lady and comments on devotion to her, did not stop there. It has to be admitted that he has regularly and consistently made reference to her throughout his papacy. Yet all of this leads to a very perturbing question and a series of troubling observations. If he truly devoted to Our Lady, then why does he not use the power of his office to promote devotion to her throughout the entire world and not just to a few observers and listeners. Did Our Lady not say at Fatima the following? “Jesus wishes to establish the devotion to my Immaculate Heart throughout the world!” (June 13th, 1917) and the following month: “God wishes to establish in the world devotion to my Immaculate Heart!” (July 13th, 1917). Now, if you allegedly have a great devotion to Our Lady, and, on top of that, you are the pope, then surely your devotion to Our Lady will push you to fulfill her and God’s requests―especially since, as pope, you command all the Church and can organize, utilize, mobilize, emphasize and popularize whoever and whatever you want! No? So why hasn’t Francis done this? Frankly speaking, something smells fishy. Let us take a look at the flip-side of Francis’ Marian devotion.
TRIPLE DAY ARTICLE : Thursday, Friday, Saturday, October 10th, 11th, 12th
Article 6
Have You Miscalculated?
Article 6
Have You Miscalculated?
What’s Your Math Like?
Life without the Faith is a grave handicap to salvation. Yet you could also say that Faith without Mathematics could also be a grave handicap to salvation! Please pardon the puns―but are you counting on salvation? Do you reckon you’ll get to Heaven? What are the odds or percentages of being saved? Have you calculated the cost of Heaven? How much effort are you spending in getting there? How many sins have you committed? Are you adding sin upon sin, or worse still, multiplying them? How much penance have you done?
Mathematics and Our Lord
Even Our Lord “does His math”―we see that in the number of the Twelve Apostles He chooses; the Seventy-Two disciples He appoints; the Three favorite disciples He elects (Peter, James and John)―all of which correspond with important mystical numbers. The list could be expanded and explained to furnish enough material for several books―but that is not the chief purpose here. Let it suffice to say that God has always been mathematically precise in all that He does―whether it be giving the measurements of the Ark to Noe; or the measurements of the Temple to Solomon; or the precise amounts for things to be used in the multiple sacrifices He commanded the Chosen People to offer.
The Mathematics of Sin
Our Lord even uses mathematical precision in His parables―even when talking about sin. One such classic example is the parable of Unjust Steward, who had an enormous debt that he owed his master. Being threatened with imprisonment, he begged for mercy and was forgiven a large debt by his master, but then later refused to forgive his neighbor a small debt. Our Lord could have been generic and vague about the debt, but He was mathematically precise:
“Therefore is the kingdom of Heaven likened to a king, who would take an account of his servants. And when he had begun to take the account, one was brought to him, that owed him ten thousand talents. And as he had not wherewith to pay it, his lord commanded that he should be sold, and his wife and children and all that he had, and payment to be made. But that servant falling down, besought him, saying: ‘Have patience with me, and I will pay thee all!’ And the lord of that servant being moved with pity, let him go and forgave him the debt.
“But when that servant was gone out, he found one of his fellow servants that owed him an hundred pence: and laying hold of him, throttled him, saying: ‘Pay what thou owest!’ And his fellow servant falling down, besought him, saying: ‘Have patience with me, and I will pay thee all!’ And he would not: but went and cast him into prison, till he paid the debt.
“Now his fellow servants seeing what was done, were very much grieved, and they came and told their lord all that was done. Then his lord called him; and said to him: ‘Thou wicked servant, I forgave thee all the debt, because thou besoughtest me! Shouldst not thou then have had compassion also on thy fellow servant, even as I had compassion on thee?’ And his lord being angry, delivered him to the torturers until he paid all the debt. So also shall my heavenly Father do to you, if you forgive not everyone his brother from your hearts” (Matthew 18:23-35).
A talent was 750 ounces of silver and so ten thousand talents came to 7,500,000 (7½ million ounces). At today’s silver prices―September 30th, 2019, silver was $17.50 per ounce (seventeen dollars, fifty cents)―that would put the 10,000 talents at just over $131 million. The Roman penny was the eighth part of an ounce of silver—so a hundred pence would be a mere 12½ ounces of silver (or $218) compared to the larger debt of 7½ million ounces ($131 million)! Our Lord is painting a striking picture here. With the forgiveness of the large debt, it encourages us in seeing that even very grave sins can be cured and forgiven—showing the extreme kindness of the God of mercy. Even more importantly, it tells us be careful in harshly judging the sins of others. The above parable should go hand -in-hand with what Our Lord said in His Sermon on the Mount―for Our Lord knows that we are always calculating the sins and faults of others more than we calculate our own sins, so He states:
“Why seest thou the splinter that is in thy brother’s eye; and seest not the plank that is in thy own eye? Or how sayest thou to thy brother: ‘Let me cast the splinter out of thy eye!’ ― and behold there is a plank in thy own eye? Thou hypocrite! Cast out first the beam in thy own eye, and then shalt thou see to cast out the mote out of thy brother’s eye!” (Matthew 7:3-5). “Or how canst thou say to thy brother: ‘Brother! Let me pull the mote out of thy eye!’― when thou thyself seest not the beam in thy own eye? Hypocrite, cast first the beam out of thy own eye; and then shalt thou see clearly to take out the mote from thy brother’s eye!” (Luke 6:42).
Holy Scripture also speaks ‘mathematically’ about adding sin to sin: “The sinner will add sin to sin! … Be not without fear about sin forgiven, and add not sin upon sin:!” (Ecclesiasticus 3:29; 5:5). While Our Lord speaks mathematically about calculating the debt for sin: “Thou shalt not go out thence, until thou pay the very last mite!” (Luke 12:59)―a “mite” was the smallest coin of least value. The Gospel of Mark specifies that two mites (Greek lepta) are together worth a quadrans, the smallest Roman coin. A lepton was the smallest and least valuable coin in circulation in Judea, worth about six minutes of an average daily wage.
Do You Own a Sin-Calculator?
As we are merely three weeks away from the Purgatorial month of November, wherein we (hopefully) remember the Poor Holy Souls in Purgatory―who are there because they miscalculated the price for sin and miscalculated the need for penance or the value of their penance―it is an ideal time to check our calculations to see if they are miscalculations. With all this ‘wonderful’ technology and abundance of ‘apps’ (internet/computer applications), you would have thought that someone would have designed an “app” that helps you calculate your debt for sin. In reality―seeing some of the extremely sophisticated computer applications out there, as well as the current birth of “AI” or “Artificial Intelligence”―it would be a “piece of cake” or “child’s play” to design to such a “debt-for-sin-calculating-application” or “sin calculator”. Come to think of it―why hasn’t anyone done so already? Hey―if you know a competent computer programmer/application designers, then put them on the right track and get them at it!
While we are all waiting for someone to come up with an “sin-debt-app”, here, for the time being, is a “prehistoric” or “historic” DIY (Do It Yourself) manual “app” that you can use―if your math is up to scratch! If you math is bad, then use a regular calculator to work it out for you. The following chart is MINOR modification of the calculations for the debt of sin, which you will find in Fr. Schouppe’s, fantastic yet frightening book, Purgatory―sometimes listed or titled as Purgatory Explained. It was first published in 1893 and is still being published today―but by how many people is it read? One has to realistically estimate that very few read it, because―as Pope Pius XII and many popes after him have said― “People have lost the sense of sin!” If you have lost the “sense” of sin, then you have lost the sense of the “price for sin”, and if you lost all sense of the price of sin, then you will find it impossible to calculate your own debt for sin. So, for those who perhaps lost all sense of what sin could cost―a little further below is a chart based upon, but slightly modified, what Fr. Schouppe quotes in his book, which is actually an estimation created by a fellow Jesuit priest of earlier times―Fr. James Mumforf, S.J. As Fr. Schouppe writes: “Father James Mumford, of the Society of Jesus―who was born in England in 1605, and who struggled during forty years in the cause of the Church in that country, given up to heresy―composed a remarkable work on Purgatory, which obtained a large circulation, and effected a great good among souls.”
Ancient Sin-Calculator
Fr. Schouppe continues: “According to the common opinion of the doctors, the expiatory pains are of long duration. “There is no doubt,” says St. Robert Bellarmine (De Gemitu, lib. 2, c. 9), “that the pains of Purgatory are not limited to ten or twenty years, and that they last in some cases entire centuries. But allowing it to be true that their duration did not exceed ten or twenty years, can we account it as nothing to have to endure for ten or twenty years the most excruciating sufferings without the least alleviation? If a man was assured that he should suffer some violent pain in his feet, or his head, or teeth for the space of twenty years, and that without ever sleeping or taking the least repose, would he not a thousand times rather die than live in such a state? And if the choice were given to him between a life thus miserable and the loss of all his temporal goods, would he hesitate to make the sacrifice of his fortune to be delivered from such a torment? Shall we then find any difficulty in embracing labor and penance to free ourselves from the sufferings of Purgatory? Shall we fear to practice the most painful exercises: vigils, fasts, almsgiving, long prayers, and especially contrition, accompanied with sighs and tears?” These words [of St. Robert Bellarmine] comprise the whole doctrine of the saints and theologians.
Father Mumford, of the Company of Jesus, in his «Treatise on Charity towards the Departed», bases the long duration of Purgatory on a calculation of probability, which we shall give in substance. He goes out on the principle that, according to the words of the Holy Ghost, “The just man falls seven times a day” (Proverbs 24:16), that is to say, that even those who apply themselves most perfectly to the service of God, notwithstanding their good-will, commit a great number of faults in the infinitely pure eyes of God. We have but to enter into our own conscience, and there analyze before God our thoughts, our words, and works, to be convinced of this sad effect of human misery. Oh! how easy it is to lack respect in prayer, to prefer our ease to the accomplishment of duty, to sin by vanity, by impatience, by sensuality, by uncharitable thoughts and words, by want of conformity to the will of God! The day is long; is it very difficult for even a virtuous person to commit, I do not say seven, but twenty or thirty of this kind of faults and imperfections?
“Let us take a moderate estimate, and suppose that you commit about ten faults a day; at the end of 365 days you will have a sum of 3,650 faults. Let us diminish, and, to facilitate the calculation, place it at 3,000 per year. At the end of ten years this will amount to 30,000, and at the end of twenty years to 60,000. Suppose that of these 60,000 faults you have expiated one half by penance and good works, there will still remain 30,000 to be atoned for.
“Let us continue our hypothesis: You die after these twenty years of virtuous life, and appear before God with a debt of 30,000 faults, which you must discharge in Purgatory. How much time will you need to accomplish this expiation? Suppose, on an average, each fault requires one hour of Purgatory. This measure is very moderate, if we judge by the revelations of the saints; but at any rate this will give you a Purgatory of 30,000 hours. Now, do you know how many years these 30,000 hours represent? Three years, three months, and fifteen days. Thus a good Christian who watches over himself, who applies himself to penance and good works, finds himself liable to three years, three months, and fifteen days of Purgatory.
“The preceding calculation is based on an estimate which is lenient in the extreme. Now, if you extend the duration of the pain, and, instead of an hour, you take a day for the expiation of a fault, if, instead of having nothing but venial sins, you bring before God a debt resulting from mortal sins, more or less numerous, which you formerly committed, if you assign, on the average, as St. Frances of Rome says, seven years for the expiation of one mortal sin, remitted as to the guilt, who does not see that we arrive at an appalling duration, and that the expiation may easily be prolonged for many years, and even for centuries? Years and centuries in torments! Oh! if we only thought of it, with what care should we not avoid the least faults! With what fervor should we not practice penance to make satisfaction in this world!” (Fr. Francis Xavier Schouppe, S.J., Purgatory Explained, Part 1, Chapter 22, “The Duration of Purgatory”).
Your Manual DIY “Sin-Debt-App” Calculator
Here, now, is the aforementioned promised DIY manual “sin-debt-app” calculator―which is based on the above-mentioned text of Fr. Schouppe/Fr. Mumford. It is slightly modified and rounded-off to make calculation easier. Notice that for Venial Sin, there are three possibilities―(1) spending ONE HOUR in Purgatory for NON-EXPIATED Venial Sin, or (2) spending ONE DAY in Purgatory for NON-EXPIATED Venial Sin, or (3) spending TWO DAYS in Purgatory for NON-EXPIATED Venial Sin. As regards Mortal Sin―the length of time is that which Fr. Schouppe quotes as being revealed to St. Frances of Rome, which is SEVEN YEARS in Purgatory for EACH Mortal Sin that has already been CONFESSED, FORGIVEN, but NOT FULLY EXPIATED.
Now, of course, theologically speaking―all this is subjective, but nevertheless indicative. For you have know that not all Mortal Sins can be calculated to be the same in “price”―so to speak. A murder, or abortion, or theft of millions, is not quite the same as not fasting or abstaining from meat on a day of fast and abstinence, or stealing a couple of hundred dollars. Furthermore, each person’s culpability for sin varies as to their individual dispositions and the circumstances surrounding the sin and its occasion. Hence the calculations, in the tables below, are merely indicative of terrible cost of sin in general and are not meant to be precise calculations for each and every possible Mortal or Venial Sin. Remember, though, Fr. Schouppe says that this approximation is to be regarded as “lenient in the extreme.
Life without the Faith is a grave handicap to salvation. Yet you could also say that Faith without Mathematics could also be a grave handicap to salvation! Please pardon the puns―but are you counting on salvation? Do you reckon you’ll get to Heaven? What are the odds or percentages of being saved? Have you calculated the cost of Heaven? How much effort are you spending in getting there? How many sins have you committed? Are you adding sin upon sin, or worse still, multiplying them? How much penance have you done?
Mathematics and Our Lord
Even Our Lord “does His math”―we see that in the number of the Twelve Apostles He chooses; the Seventy-Two disciples He appoints; the Three favorite disciples He elects (Peter, James and John)―all of which correspond with important mystical numbers. The list could be expanded and explained to furnish enough material for several books―but that is not the chief purpose here. Let it suffice to say that God has always been mathematically precise in all that He does―whether it be giving the measurements of the Ark to Noe; or the measurements of the Temple to Solomon; or the precise amounts for things to be used in the multiple sacrifices He commanded the Chosen People to offer.
The Mathematics of Sin
Our Lord even uses mathematical precision in His parables―even when talking about sin. One such classic example is the parable of Unjust Steward, who had an enormous debt that he owed his master. Being threatened with imprisonment, he begged for mercy and was forgiven a large debt by his master, but then later refused to forgive his neighbor a small debt. Our Lord could have been generic and vague about the debt, but He was mathematically precise:
“Therefore is the kingdom of Heaven likened to a king, who would take an account of his servants. And when he had begun to take the account, one was brought to him, that owed him ten thousand talents. And as he had not wherewith to pay it, his lord commanded that he should be sold, and his wife and children and all that he had, and payment to be made. But that servant falling down, besought him, saying: ‘Have patience with me, and I will pay thee all!’ And the lord of that servant being moved with pity, let him go and forgave him the debt.
“But when that servant was gone out, he found one of his fellow servants that owed him an hundred pence: and laying hold of him, throttled him, saying: ‘Pay what thou owest!’ And his fellow servant falling down, besought him, saying: ‘Have patience with me, and I will pay thee all!’ And he would not: but went and cast him into prison, till he paid the debt.
“Now his fellow servants seeing what was done, were very much grieved, and they came and told their lord all that was done. Then his lord called him; and said to him: ‘Thou wicked servant, I forgave thee all the debt, because thou besoughtest me! Shouldst not thou then have had compassion also on thy fellow servant, even as I had compassion on thee?’ And his lord being angry, delivered him to the torturers until he paid all the debt. So also shall my heavenly Father do to you, if you forgive not everyone his brother from your hearts” (Matthew 18:23-35).
A talent was 750 ounces of silver and so ten thousand talents came to 7,500,000 (7½ million ounces). At today’s silver prices―September 30th, 2019, silver was $17.50 per ounce (seventeen dollars, fifty cents)―that would put the 10,000 talents at just over $131 million. The Roman penny was the eighth part of an ounce of silver—so a hundred pence would be a mere 12½ ounces of silver (or $218) compared to the larger debt of 7½ million ounces ($131 million)! Our Lord is painting a striking picture here. With the forgiveness of the large debt, it encourages us in seeing that even very grave sins can be cured and forgiven—showing the extreme kindness of the God of mercy. Even more importantly, it tells us be careful in harshly judging the sins of others. The above parable should go hand -in-hand with what Our Lord said in His Sermon on the Mount―for Our Lord knows that we are always calculating the sins and faults of others more than we calculate our own sins, so He states:
“Why seest thou the splinter that is in thy brother’s eye; and seest not the plank that is in thy own eye? Or how sayest thou to thy brother: ‘Let me cast the splinter out of thy eye!’ ― and behold there is a plank in thy own eye? Thou hypocrite! Cast out first the beam in thy own eye, and then shalt thou see to cast out the mote out of thy brother’s eye!” (Matthew 7:3-5). “Or how canst thou say to thy brother: ‘Brother! Let me pull the mote out of thy eye!’― when thou thyself seest not the beam in thy own eye? Hypocrite, cast first the beam out of thy own eye; and then shalt thou see clearly to take out the mote from thy brother’s eye!” (Luke 6:42).
Holy Scripture also speaks ‘mathematically’ about adding sin to sin: “The sinner will add sin to sin! … Be not without fear about sin forgiven, and add not sin upon sin:!” (Ecclesiasticus 3:29; 5:5). While Our Lord speaks mathematically about calculating the debt for sin: “Thou shalt not go out thence, until thou pay the very last mite!” (Luke 12:59)―a “mite” was the smallest coin of least value. The Gospel of Mark specifies that two mites (Greek lepta) are together worth a quadrans, the smallest Roman coin. A lepton was the smallest and least valuable coin in circulation in Judea, worth about six minutes of an average daily wage.
Do You Own a Sin-Calculator?
As we are merely three weeks away from the Purgatorial month of November, wherein we (hopefully) remember the Poor Holy Souls in Purgatory―who are there because they miscalculated the price for sin and miscalculated the need for penance or the value of their penance―it is an ideal time to check our calculations to see if they are miscalculations. With all this ‘wonderful’ technology and abundance of ‘apps’ (internet/computer applications), you would have thought that someone would have designed an “app” that helps you calculate your debt for sin. In reality―seeing some of the extremely sophisticated computer applications out there, as well as the current birth of “AI” or “Artificial Intelligence”―it would be a “piece of cake” or “child’s play” to design to such a “debt-for-sin-calculating-application” or “sin calculator”. Come to think of it―why hasn’t anyone done so already? Hey―if you know a competent computer programmer/application designers, then put them on the right track and get them at it!
While we are all waiting for someone to come up with an “sin-debt-app”, here, for the time being, is a “prehistoric” or “historic” DIY (Do It Yourself) manual “app” that you can use―if your math is up to scratch! If you math is bad, then use a regular calculator to work it out for you. The following chart is MINOR modification of the calculations for the debt of sin, which you will find in Fr. Schouppe’s, fantastic yet frightening book, Purgatory―sometimes listed or titled as Purgatory Explained. It was first published in 1893 and is still being published today―but by how many people is it read? One has to realistically estimate that very few read it, because―as Pope Pius XII and many popes after him have said― “People have lost the sense of sin!” If you have lost the “sense” of sin, then you have lost the sense of the “price for sin”, and if you lost all sense of the price of sin, then you will find it impossible to calculate your own debt for sin. So, for those who perhaps lost all sense of what sin could cost―a little further below is a chart based upon, but slightly modified, what Fr. Schouppe quotes in his book, which is actually an estimation created by a fellow Jesuit priest of earlier times―Fr. James Mumforf, S.J. As Fr. Schouppe writes: “Father James Mumford, of the Society of Jesus―who was born in England in 1605, and who struggled during forty years in the cause of the Church in that country, given up to heresy―composed a remarkable work on Purgatory, which obtained a large circulation, and effected a great good among souls.”
Ancient Sin-Calculator
Fr. Schouppe continues: “According to the common opinion of the doctors, the expiatory pains are of long duration. “There is no doubt,” says St. Robert Bellarmine (De Gemitu, lib. 2, c. 9), “that the pains of Purgatory are not limited to ten or twenty years, and that they last in some cases entire centuries. But allowing it to be true that their duration did not exceed ten or twenty years, can we account it as nothing to have to endure for ten or twenty years the most excruciating sufferings without the least alleviation? If a man was assured that he should suffer some violent pain in his feet, or his head, or teeth for the space of twenty years, and that without ever sleeping or taking the least repose, would he not a thousand times rather die than live in such a state? And if the choice were given to him between a life thus miserable and the loss of all his temporal goods, would he hesitate to make the sacrifice of his fortune to be delivered from such a torment? Shall we then find any difficulty in embracing labor and penance to free ourselves from the sufferings of Purgatory? Shall we fear to practice the most painful exercises: vigils, fasts, almsgiving, long prayers, and especially contrition, accompanied with sighs and tears?” These words [of St. Robert Bellarmine] comprise the whole doctrine of the saints and theologians.
Father Mumford, of the Company of Jesus, in his «Treatise on Charity towards the Departed», bases the long duration of Purgatory on a calculation of probability, which we shall give in substance. He goes out on the principle that, according to the words of the Holy Ghost, “The just man falls seven times a day” (Proverbs 24:16), that is to say, that even those who apply themselves most perfectly to the service of God, notwithstanding their good-will, commit a great number of faults in the infinitely pure eyes of God. We have but to enter into our own conscience, and there analyze before God our thoughts, our words, and works, to be convinced of this sad effect of human misery. Oh! how easy it is to lack respect in prayer, to prefer our ease to the accomplishment of duty, to sin by vanity, by impatience, by sensuality, by uncharitable thoughts and words, by want of conformity to the will of God! The day is long; is it very difficult for even a virtuous person to commit, I do not say seven, but twenty or thirty of this kind of faults and imperfections?
“Let us take a moderate estimate, and suppose that you commit about ten faults a day; at the end of 365 days you will have a sum of 3,650 faults. Let us diminish, and, to facilitate the calculation, place it at 3,000 per year. At the end of ten years this will amount to 30,000, and at the end of twenty years to 60,000. Suppose that of these 60,000 faults you have expiated one half by penance and good works, there will still remain 30,000 to be atoned for.
“Let us continue our hypothesis: You die after these twenty years of virtuous life, and appear before God with a debt of 30,000 faults, which you must discharge in Purgatory. How much time will you need to accomplish this expiation? Suppose, on an average, each fault requires one hour of Purgatory. This measure is very moderate, if we judge by the revelations of the saints; but at any rate this will give you a Purgatory of 30,000 hours. Now, do you know how many years these 30,000 hours represent? Three years, three months, and fifteen days. Thus a good Christian who watches over himself, who applies himself to penance and good works, finds himself liable to three years, three months, and fifteen days of Purgatory.
“The preceding calculation is based on an estimate which is lenient in the extreme. Now, if you extend the duration of the pain, and, instead of an hour, you take a day for the expiation of a fault, if, instead of having nothing but venial sins, you bring before God a debt resulting from mortal sins, more or less numerous, which you formerly committed, if you assign, on the average, as St. Frances of Rome says, seven years for the expiation of one mortal sin, remitted as to the guilt, who does not see that we arrive at an appalling duration, and that the expiation may easily be prolonged for many years, and even for centuries? Years and centuries in torments! Oh! if we only thought of it, with what care should we not avoid the least faults! With what fervor should we not practice penance to make satisfaction in this world!” (Fr. Francis Xavier Schouppe, S.J., Purgatory Explained, Part 1, Chapter 22, “The Duration of Purgatory”).
Your Manual DIY “Sin-Debt-App” Calculator
Here, now, is the aforementioned promised DIY manual “sin-debt-app” calculator―which is based on the above-mentioned text of Fr. Schouppe/Fr. Mumford. It is slightly modified and rounded-off to make calculation easier. Notice that for Venial Sin, there are three possibilities―(1) spending ONE HOUR in Purgatory for NON-EXPIATED Venial Sin, or (2) spending ONE DAY in Purgatory for NON-EXPIATED Venial Sin, or (3) spending TWO DAYS in Purgatory for NON-EXPIATED Venial Sin. As regards Mortal Sin―the length of time is that which Fr. Schouppe quotes as being revealed to St. Frances of Rome, which is SEVEN YEARS in Purgatory for EACH Mortal Sin that has already been CONFESSED, FORGIVEN, but NOT FULLY EXPIATED.
Now, of course, theologically speaking―all this is subjective, but nevertheless indicative. For you have know that not all Mortal Sins can be calculated to be the same in “price”―so to speak. A murder, or abortion, or theft of millions, is not quite the same as not fasting or abstaining from meat on a day of fast and abstinence, or stealing a couple of hundred dollars. Furthermore, each person’s culpability for sin varies as to their individual dispositions and the circumstances surrounding the sin and its occasion. Hence the calculations, in the tables below, are merely indicative of terrible cost of sin in general and are not meant to be precise calculations for each and every possible Mortal or Venial Sin. Remember, though, Fr. Schouppe says that this approximation is to be regarded as “lenient in the extreme.
As you can see―sin is not cheap, even when calculated conservatively and leniently! The above chart, to some degree, drives home the truth that we MIGHT BELIEVE in theory, but MOST CERTAINLY DO NOT BELIEVE in practice. The truth that is being spoken about is one that our catechisms tell us: “Sin is the only evil upon Earth” … “Mortal sin is a great evil, the greatest evil in the world, a greater evil than disease, poverty, or war, because it separates us from God … [venial sin] is second only in evil consequences to mortal sin” (The Catechism Explained, Spirago-Clarke; My Catholic Faith, Bishop Morrow, STD).
Getting Rid of Debt
There are several chief ways in which we can get rid of our debt for sin. The greatest of all is that of (1) charity. Close behind charity we have (2) the showing of mercy, and (3) the practice of penance.
Paying With Your CHARITABLE Credit Card
► The power of CHARITY to forgive sin is well stated by Holy Scripture and Our Lord Himself. In the Old Testament we read: “Charity covereth all sins!” (Proverbs 10:12) and Our Lord says, in speaking of Mary Magdalen: “Many sins are forgiven her, because she hath loved much!” (Luke 7:47), which obviously made an impression on St. Peter, who later writes: “Charity covereth a multitude of sins” (1 Peter 4:8). St. Paul has that famous passage that speaks of the crucial need for charity: “If I speak with the tongues of men, and of angels, and have not Charity―then I am become as sounding brass, or a tinkling cymbal. And if I should have prophecy and should know all mysteries, and all knowledge, and if I should have all Faith, so that I could remove mountains, and have not Charity―then I am nothing. And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not Charity―then it profiteth me nothing!” (1 Corinthians 13:1-3).
This is why the Church teaches that a perfect act of contrition (which is sorrow for sin based on a deep love of God rather than a fear of God’s punishments) has the power to remove all the guilt for sin as well as all the temporal punishment for our sins in this life or in Purgatory―in other words, charity, if deep enough, can be direct ticket to Heaven, no matter what we may have done. We see that charity in the case of Mary Magdalen―a woman who had been possessed by seven devils.
► THE COUNCIL OF TRENT says the following: “That sorrow for sins committed should be so profound and supreme that no greater sorrow could be thought of, will easily appear from the considerations that follow. Perfect contrition is an act of charity, emanating from what is called filial fear; hence it is clear that the measure of contrition and charity should be the same. Since therefore the charity which we cherish towards God is the most perfect love, it follows that contrition should be the keenest sorrow of the soul ... Further, it should be noted that since, as St. Bernard says, there is no limit or measure to charity, there should no limit to the hatred of sin ... Besides, our contrition should not only be the greatest, but also the most intense, and so perfect that it excludes all apathy and indifference ... If, however, our contrition be not perfect, it may nevertheless be true and efficacious ... Our contrition may also be true and efficacious, although unaccompanied by tears. Penitential tears, however, are much to be desired and commended.” (Penance: Qualities of Sorrow for Sin).
► FR. DOMINIC M. PRUMMER, O.P., in his manual on Moral Theology says: “The sacramental penance is the means whereby the sinner compensates for the temporal punishment due to sin ... The amount and nature of the penance must be determined by the kinds of sins confessed and by the condition of the penitent ... Therefore a grave penance should be imposed for a grave sin ... But there are just causes permitting the imposition of a smaller penance than usual” among those reasons he lists “deep and unusual contrition”. This unusual contrition has to mean a high degree of contrition, i.e. above mere attrition and most probably an intense degree of perfect contrition. This means that at least some of the temporal punishment has already been taken away by the “unusual contrition” shown by the penitent. A lesser degree of contrition would then merit a greater penance since it would have taken away less of the temporal punishment due. In other words, both lesser and higher degrees of perfect contrition take away the eternal punishment and restore divine grace, but a lesser degree of perfect contrition will remit less temporal punishment, whereas a greater or more intense degree of perfect contrition will remit much, if not all, the temporal punishment due.
► FR. HERIBERT JONE O.FM. CAP., J.C.D., in his manual on Moral Theology states that: “Sacramental satisfaction is some penitential work imposed by the confessor in confession, through which atonement for sin is made to God and the penitent is granted a remission of the temporal punishment due to sin ... Its efficacy is not only >ex opere operantis’, but also >ex opere operato’ ... Wherefore, in itself, a grave penance must be imposed for grevious sins ... [However] intense sorrow of the penitent [etc] are some of the reasons sufficient to excuse the priest from imposing a grave penance.” Why? Because the intense sorrow has wiped away much, if not all, of the temporal punishment due the sins the penitent has confessed.
FR. EDWIN F. HEALY S.J., S.T.D., in his Manual on Moral Theology says the following: “Through sacramental absolution, the guilt of all the sins for which the penitent has at least attrition and the eternal punishment for grave sins are canceled, but God does not always remit, by the same act, the temporal punishment which should be inflicted upon the penitent. Does it ever happen that temporal punishment is canceled in its entirety in the Sacrament of Penance? Very probably it is completely remitted when the penitent receives the sacrament with perfect contrition for all his sins, mortal and venial ... There are many circumstances which the confessor takes into consideration when imposing a penance. He may assign a slight penance for many grave sins if the penitent manifests extraordinary sorrow...”
► FR. H. NOLDIN S.J., in his Manual on Moral Theology says that little penance is to be given: “If the penitent is seen to be intensely contrite; that the contrition is of such power, as to take away all temporal punishment, or a great part of it...” Note that he says “intensely contrite” (In the original Latin, he uses the word “valde”, which means intensely, very much, greatly―Cassels Latin Dictionary) thus meaning an intense degree of perfect contrition, so much so that it takes away totally, or at least a great part of, the temporal punishment due to sin. Hence, he too affirms that intense contrition (which must mean intense perfect contrition, not mere attrition) can remove the entire temporal punishment due to sin, but he speaks of intense or great contrition ― which seems to indicate a high degree of perfect contrition.
► CANON GEORGE D. SMITH, in his book The Teaching of the Catholic Church, also speaks of, and distinguishes, these degrees: He says that a basic act of perfect charity (contrition) is not difficult to make (though elsewhere he says we should think it is overly easy to make one). Then speaking of this act of perfect charity (contrition) he says: “No habit could be more valuable for the man who is day by day struggling against mortal sin. For if he chance to fall, an act of perfect charity (with, of course, the implied intention of seeking later the sacramental absolution as commanded) will at once produce that disposition of soul which induces God to restore sanctifying grace, so that his sin is forgiven. So far we have described an act of charity of the lowest grade of intensity. A more intense act is within the capacity of the Christian enjoying ordinary grace. By this the will rejects etc ... Finally there is an advanced stage of charity which leads the soul to identify its will as completely as possible with that of God; which reaches out, in the yearning of love, to suffer for and with the Beloved; which welcomes such adverse circumstances as befall or contrives self-immolation, as satisfaction for sin or expression of love.”
Hence we see that there is an act of perfect charity, which perfect though it be, is nevertheless the lowest grade and that there are successive degrees of charity that build upon it. However, that charity does not just focus on God alone, but also on our neighbor― “Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with all thy strength, and with all thy mind: and thy neighbor as thyself” (Luke 10:27-28). Charitable deeds and works have the power to remove the debt owed for past sins: “For alms delivereth from death, and the same is that which purgeth away sins, and maketh to find mercy and life everlasting” (Tobias 12:9). “Water quencheth a flaming fire, and alms resisteth sins” Ecclesiasticus 3:33).
Paying With Your MERCIFUL Credit Card
Another way to pay off our debt for sin is by showing mercy. In His Sermon on the Mount, Our Lord said: “Be ye therefore merciful, as your Father also is merciful!” (Luke 6:36). “Blessed are the merciful: for they shall obtain mercy!” (Matthew 5:7). “If you will not forgive, neither will your Father that is in Heaven, forgive you your sins” (Mark 11:26). “If thy brother sin against thee, reprove him: and if he do penance, forgive him. And if he sin against thee seven times in a day, and seven times in a day be converted unto thee, saying, ‘I repent!’― forgive him” (Luke 17:3-4) ― you can’t put it any clearer than that! Holy Scripture adds: “Put ye on therefore, as the elect of God, holy, and beloved, the bowels of mercy!” (Colossians 3:12). “Be ye kind one to another; merciful, forgiving one another―even as God hath forgiven you in Christ!” (Ephesians 4:32).
We can be notoriously selfish and one-sided when it comes to mercy―we want and expect mercy from God, but we show far less mercy to others. Rather than blame ourselves, we try to blame others. This goes against the age-old counsels of the spiritual life―which tell us to be hard on ourselves and merciful to others.
Yet we read of St. Peter―who perhaps was sick and tired of some particular person repeatedly offending him―asking Our Lord how far this mercy and forgiveness should be stretched. Peter―being a choleric―probably had a “short-fuse” and wanted to vent against that neighbor. “Then came Peter unto Him and said: ‘Lord, how often shall my brother offend against me, and I forgive him? Till seven times?’ Jesus said to him: ‘I say not to thee, till seven times; but till seventy times seven times. Therefore is the Kingdom of Heaven likened to a king, who would take an account of his servants. And when he had begun to take the account, one was brought to him, that owed him ten thousand talents. And as he had not wherewith to pay it, his lord commanded that he should be sold, and his wife and children and all that he had, and payment to be made. But that servant falling down, besought him, saying: Have patience with me, and I will pay thee all. And the lord of that servant being moved with pity, let him go and forgave him the debt.
“But when that servant was gone out, he found one of his fellow servants that owed him an hundred pence (the Roman penny was the eighth part of an ounce. At today’s silver prices, a hundred pence would be just over $200): and laying hold of him, throttled him, saying: ‘Pay what thou owest!’ And his fellow servant falling down, besought him, saying: ‘Have patience with me, and I will pay thee all!’ And he would not: but went and cast him into prison, till he paid the debt.
“Now his fellow servants seeing what was done, were very much grieved, and they came and told their lord all that was done. Then his lord called him and said to him: ‘Thou wicked servant! I forgave thee all the debt, because thou besoughtest me! Shouldst not thou then have had compassion also on thy fellow servant, even as I had compassion on thee?’ And his lord being angry, delivered him to the torturers, until he paid all the debt. So also shall My heavenly Father do to you, if you forgive not everyone his brother from your hearts!” (Matthew 18:21-35).
Again, remember―as already said above―a talent was 750 ounces of silver and so ten thousand talents came to 7,500,000 (7½ million ounces). At today’s silver prices―September 30th, 2019, silver was $17.50 per ounce (seventeen dollars, fifty cents)―that would put the 10,000 talents at just over $131 million. The Roman penny was the eighth part of an ounce of silver—so a hundred pence would be a mere 12½ ounces of silver (or $218) compared to the larger debt of 7½ million ounces ($131 million)!
How true a picture is that of what we are experiencing in the world today! There is far more mercy for self than for neighbor! There is far more finger-pointing at the neighbor than ourselves! Yet we have the nerve and audacity to say every day―or very often―the Our Father, in which we proclaim: “Forgive our trespasses as we forgive those who trespass against us!” Furthermore, in the Hail Mary, we proclaim that we are sinners: “Pray for us sinners!” we say! Then, when praying the Hail Holy Queen, we proclaim Mary to be our “Mother” and call her “Mother of Mercy”―if we are her spiritual children, then we should also be “Children of Mercy” as she is our “Mother of Mercy”!
Paying With Your PENITENTIAL Credit Card
A third way to pay off our debt for sin is by practicing penance. Our Lord Himself said: “I came not to call the just, but sinners to penance!” (Luke 5:32) … “Unless you shall do penance, you shall all likewise perish” (Luke 13:3) … “I say to you, that even so there shall be joy in Heaven upon one sinner that doth penance, more than upon ninety-nine just who need not penance” (Luke 15:7).
Even before Our Lord preached penance, “in those days cometh John the Baptist preaching in the desert of Judea, and saying: ‘Do penance! For the Kingdom of Heaven is at hand! … Bring forth therefore fruit worthy of penance! … Every tree therefore that doth not yield good fruit, shall be cut down, and cast into the fire!’” (Matthew 3:1-10).
The Doauy-Rheims Bible Commentary says that by the words “Do penance” (Latin: Paenitentiam agite), according to the use of the Scriptures and the Holy Church Fathers, does not only signify repentance and amendment of life, but also punishing past sins by fasting, and such like penitential exercises.
In the Book of the Apocalypse, concerning the End Times, we read the verse: “Be zealous therefore, and do penance!” (Apocalypse 3:19). The Old Testament adds: “Let him do penance for his sin” (Leviticus 5:5). “Hear, I beseech you, My words, and do penance” (Job 21:2). “There is none that doth penance for his sin” (Jeremias 8:6). “God hath given him place for penance, and he abuseth it unto pride: but His eyes are upon his ways” (Job 24:23). “If we do not penance, we shall fall into the hands of the Lord, and not into the hands of men” (Ecclesiasticus 2:22).
“The soul that sinneth, the same shall die … But if the wicked do penance for all his sins which he hath committed, and keep all My commandments, and do judgment, and justice, living he shall live, and shall not die” (Ezechiel 18:20-21).
“ ‘As I live, saith the Lord God, ‘I desire not the death of the wicked, but that the wicked turn from his way, and live. Turn ye, turn ye from your evil ways: and why will you die, O house of Israel? … And if I shall say to the wicked: “Thou shalt surely die!”― and he do penance for his sin, and do judgment and justice, and if that wicked man restore the pledge, and render what he had robbed, and walk in the commandments of life, and do no unjust thing: then he shall surely live, and shall not die. None of his sins, which he hath committed, shall be imputed to him: he hath done judgment and justice, he shall surely live!’” (Ezechiel 33:11-6).
Yet the modern-day Catholic Church has downplayed penance, cheapened penance, reduced obligatory penance and rarely preaches penance. Ever since Pope Paul VI, by his 1966 apostolic constitution, Paenitemini, officially reduced the obligatory 40-days of Lenten fasting to a mere 2-days of fasting―Ash Wednesday and Good Friday―which is a 95% discount on penance―the message that filters down to the “grass-roots” Catholic in the pew, is that penance is no longer such a big deal. Yet for Heaven it is a big deal―Our Lady, in these modern centuries, has repeatedly asked for penance and warned of the consequences of failing to do penance.
► OUR LADY OF GOOD SUCCESS lamented the neglect shown to the Sacrament of Penance (Confession―which, after we have confessed our sins, imposes penances on us): “See and contemplate the grandeur of this restoring and life-giving Sacrament of Penance, so forgotten and even scorned by ungrateful men, who in their foolish madness, do not realize that it is the only sure means of salvation after one has lost his baptismal innocence. What is most grievious is that even the ministers of My Most Holy Son do not give to it the value that they should, viewing with cold indifference this valuable and precious treasure, which has been placed in their hands for the restoration of souls redeemed by the Blood of the Redeemer. There are those who consider hearing confession as a loss of time and a futile thing!” Our Lady added that religious “communities can only be preserved ― while they exist ― at the cost of much penance!”
► OUR LADY OF LA SALETTE, similarly, bemoaned a neglect of prayer and penance: “By their love of money, their love of honors and pleasures, the priests have become cesspools of impurity … The chiefs, the leaders of the people of God, have neglected prayer and penance … People will think of nothing but amusement!”
► OUR LADY OF LOURDES, insisted on the need for penance. On one occasion, she emphatically demanded: “Penance! Penance! Penance!” On another occasion, she told St. Bernadette to eat grass and wash her face in mud as a penance for sinners.
► OUR LADY OF FATIMA asked the three little children, Lucia (10 years old), Francisco (9 years old) and Jacinta (7 years old) if they would accept sufferings as a penance for the conversion of sinners: “Are you willing to offer yourselves to God and bear all the sufferings He wills to send you, as an act of reparation for the conversion of sinners? … Then you are going to have much to suffer, but the grace of God will be your comfort!”
► OUR LADY OF AKITA said much the same thing: “Many men in this world afflict the Lord. I desire souls to console Him to soften the anger of the Heavenly Father. I wish, with my Son, for souls who will repair―by their suffering―for the sinners and the ungrateful. In order that the world might know His anger, the Heavenly Father is preparing to inflict a great chastisement on all mankind … I have prevented the coming of calamities by offering Him the sufferings of the Son on the Cross and beloved souls, who console Him forming a cohort of victim souls. Prayer, penance and courageous sacrifices can soften the Father’s anger. I desire this…”
Getting Rid of Debt
There are several chief ways in which we can get rid of our debt for sin. The greatest of all is that of (1) charity. Close behind charity we have (2) the showing of mercy, and (3) the practice of penance.
Paying With Your CHARITABLE Credit Card
► The power of CHARITY to forgive sin is well stated by Holy Scripture and Our Lord Himself. In the Old Testament we read: “Charity covereth all sins!” (Proverbs 10:12) and Our Lord says, in speaking of Mary Magdalen: “Many sins are forgiven her, because she hath loved much!” (Luke 7:47), which obviously made an impression on St. Peter, who later writes: “Charity covereth a multitude of sins” (1 Peter 4:8). St. Paul has that famous passage that speaks of the crucial need for charity: “If I speak with the tongues of men, and of angels, and have not Charity―then I am become as sounding brass, or a tinkling cymbal. And if I should have prophecy and should know all mysteries, and all knowledge, and if I should have all Faith, so that I could remove mountains, and have not Charity―then I am nothing. And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not Charity―then it profiteth me nothing!” (1 Corinthians 13:1-3).
This is why the Church teaches that a perfect act of contrition (which is sorrow for sin based on a deep love of God rather than a fear of God’s punishments) has the power to remove all the guilt for sin as well as all the temporal punishment for our sins in this life or in Purgatory―in other words, charity, if deep enough, can be direct ticket to Heaven, no matter what we may have done. We see that charity in the case of Mary Magdalen―a woman who had been possessed by seven devils.
► THE COUNCIL OF TRENT says the following: “That sorrow for sins committed should be so profound and supreme that no greater sorrow could be thought of, will easily appear from the considerations that follow. Perfect contrition is an act of charity, emanating from what is called filial fear; hence it is clear that the measure of contrition and charity should be the same. Since therefore the charity which we cherish towards God is the most perfect love, it follows that contrition should be the keenest sorrow of the soul ... Further, it should be noted that since, as St. Bernard says, there is no limit or measure to charity, there should no limit to the hatred of sin ... Besides, our contrition should not only be the greatest, but also the most intense, and so perfect that it excludes all apathy and indifference ... If, however, our contrition be not perfect, it may nevertheless be true and efficacious ... Our contrition may also be true and efficacious, although unaccompanied by tears. Penitential tears, however, are much to be desired and commended.” (Penance: Qualities of Sorrow for Sin).
► FR. DOMINIC M. PRUMMER, O.P., in his manual on Moral Theology says: “The sacramental penance is the means whereby the sinner compensates for the temporal punishment due to sin ... The amount and nature of the penance must be determined by the kinds of sins confessed and by the condition of the penitent ... Therefore a grave penance should be imposed for a grave sin ... But there are just causes permitting the imposition of a smaller penance than usual” among those reasons he lists “deep and unusual contrition”. This unusual contrition has to mean a high degree of contrition, i.e. above mere attrition and most probably an intense degree of perfect contrition. This means that at least some of the temporal punishment has already been taken away by the “unusual contrition” shown by the penitent. A lesser degree of contrition would then merit a greater penance since it would have taken away less of the temporal punishment due. In other words, both lesser and higher degrees of perfect contrition take away the eternal punishment and restore divine grace, but a lesser degree of perfect contrition will remit less temporal punishment, whereas a greater or more intense degree of perfect contrition will remit much, if not all, the temporal punishment due.
► FR. HERIBERT JONE O.FM. CAP., J.C.D., in his manual on Moral Theology states that: “Sacramental satisfaction is some penitential work imposed by the confessor in confession, through which atonement for sin is made to God and the penitent is granted a remission of the temporal punishment due to sin ... Its efficacy is not only >ex opere operantis’, but also >ex opere operato’ ... Wherefore, in itself, a grave penance must be imposed for grevious sins ... [However] intense sorrow of the penitent [etc] are some of the reasons sufficient to excuse the priest from imposing a grave penance.” Why? Because the intense sorrow has wiped away much, if not all, of the temporal punishment due the sins the penitent has confessed.
FR. EDWIN F. HEALY S.J., S.T.D., in his Manual on Moral Theology says the following: “Through sacramental absolution, the guilt of all the sins for which the penitent has at least attrition and the eternal punishment for grave sins are canceled, but God does not always remit, by the same act, the temporal punishment which should be inflicted upon the penitent. Does it ever happen that temporal punishment is canceled in its entirety in the Sacrament of Penance? Very probably it is completely remitted when the penitent receives the sacrament with perfect contrition for all his sins, mortal and venial ... There are many circumstances which the confessor takes into consideration when imposing a penance. He may assign a slight penance for many grave sins if the penitent manifests extraordinary sorrow...”
► FR. H. NOLDIN S.J., in his Manual on Moral Theology says that little penance is to be given: “If the penitent is seen to be intensely contrite; that the contrition is of such power, as to take away all temporal punishment, or a great part of it...” Note that he says “intensely contrite” (In the original Latin, he uses the word “valde”, which means intensely, very much, greatly―Cassels Latin Dictionary) thus meaning an intense degree of perfect contrition, so much so that it takes away totally, or at least a great part of, the temporal punishment due to sin. Hence, he too affirms that intense contrition (which must mean intense perfect contrition, not mere attrition) can remove the entire temporal punishment due to sin, but he speaks of intense or great contrition ― which seems to indicate a high degree of perfect contrition.
► CANON GEORGE D. SMITH, in his book The Teaching of the Catholic Church, also speaks of, and distinguishes, these degrees: He says that a basic act of perfect charity (contrition) is not difficult to make (though elsewhere he says we should think it is overly easy to make one). Then speaking of this act of perfect charity (contrition) he says: “No habit could be more valuable for the man who is day by day struggling against mortal sin. For if he chance to fall, an act of perfect charity (with, of course, the implied intention of seeking later the sacramental absolution as commanded) will at once produce that disposition of soul which induces God to restore sanctifying grace, so that his sin is forgiven. So far we have described an act of charity of the lowest grade of intensity. A more intense act is within the capacity of the Christian enjoying ordinary grace. By this the will rejects etc ... Finally there is an advanced stage of charity which leads the soul to identify its will as completely as possible with that of God; which reaches out, in the yearning of love, to suffer for and with the Beloved; which welcomes such adverse circumstances as befall or contrives self-immolation, as satisfaction for sin or expression of love.”
Hence we see that there is an act of perfect charity, which perfect though it be, is nevertheless the lowest grade and that there are successive degrees of charity that build upon it. However, that charity does not just focus on God alone, but also on our neighbor― “Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with all thy strength, and with all thy mind: and thy neighbor as thyself” (Luke 10:27-28). Charitable deeds and works have the power to remove the debt owed for past sins: “For alms delivereth from death, and the same is that which purgeth away sins, and maketh to find mercy and life everlasting” (Tobias 12:9). “Water quencheth a flaming fire, and alms resisteth sins” Ecclesiasticus 3:33).
Paying With Your MERCIFUL Credit Card
Another way to pay off our debt for sin is by showing mercy. In His Sermon on the Mount, Our Lord said: “Be ye therefore merciful, as your Father also is merciful!” (Luke 6:36). “Blessed are the merciful: for they shall obtain mercy!” (Matthew 5:7). “If you will not forgive, neither will your Father that is in Heaven, forgive you your sins” (Mark 11:26). “If thy brother sin against thee, reprove him: and if he do penance, forgive him. And if he sin against thee seven times in a day, and seven times in a day be converted unto thee, saying, ‘I repent!’― forgive him” (Luke 17:3-4) ― you can’t put it any clearer than that! Holy Scripture adds: “Put ye on therefore, as the elect of God, holy, and beloved, the bowels of mercy!” (Colossians 3:12). “Be ye kind one to another; merciful, forgiving one another―even as God hath forgiven you in Christ!” (Ephesians 4:32).
We can be notoriously selfish and one-sided when it comes to mercy―we want and expect mercy from God, but we show far less mercy to others. Rather than blame ourselves, we try to blame others. This goes against the age-old counsels of the spiritual life―which tell us to be hard on ourselves and merciful to others.
Yet we read of St. Peter―who perhaps was sick and tired of some particular person repeatedly offending him―asking Our Lord how far this mercy and forgiveness should be stretched. Peter―being a choleric―probably had a “short-fuse” and wanted to vent against that neighbor. “Then came Peter unto Him and said: ‘Lord, how often shall my brother offend against me, and I forgive him? Till seven times?’ Jesus said to him: ‘I say not to thee, till seven times; but till seventy times seven times. Therefore is the Kingdom of Heaven likened to a king, who would take an account of his servants. And when he had begun to take the account, one was brought to him, that owed him ten thousand talents. And as he had not wherewith to pay it, his lord commanded that he should be sold, and his wife and children and all that he had, and payment to be made. But that servant falling down, besought him, saying: Have patience with me, and I will pay thee all. And the lord of that servant being moved with pity, let him go and forgave him the debt.
“But when that servant was gone out, he found one of his fellow servants that owed him an hundred pence (the Roman penny was the eighth part of an ounce. At today’s silver prices, a hundred pence would be just over $200): and laying hold of him, throttled him, saying: ‘Pay what thou owest!’ And his fellow servant falling down, besought him, saying: ‘Have patience with me, and I will pay thee all!’ And he would not: but went and cast him into prison, till he paid the debt.
“Now his fellow servants seeing what was done, were very much grieved, and they came and told their lord all that was done. Then his lord called him and said to him: ‘Thou wicked servant! I forgave thee all the debt, because thou besoughtest me! Shouldst not thou then have had compassion also on thy fellow servant, even as I had compassion on thee?’ And his lord being angry, delivered him to the torturers, until he paid all the debt. So also shall My heavenly Father do to you, if you forgive not everyone his brother from your hearts!” (Matthew 18:21-35).
Again, remember―as already said above―a talent was 750 ounces of silver and so ten thousand talents came to 7,500,000 (7½ million ounces). At today’s silver prices―September 30th, 2019, silver was $17.50 per ounce (seventeen dollars, fifty cents)―that would put the 10,000 talents at just over $131 million. The Roman penny was the eighth part of an ounce of silver—so a hundred pence would be a mere 12½ ounces of silver (or $218) compared to the larger debt of 7½ million ounces ($131 million)!
How true a picture is that of what we are experiencing in the world today! There is far more mercy for self than for neighbor! There is far more finger-pointing at the neighbor than ourselves! Yet we have the nerve and audacity to say every day―or very often―the Our Father, in which we proclaim: “Forgive our trespasses as we forgive those who trespass against us!” Furthermore, in the Hail Mary, we proclaim that we are sinners: “Pray for us sinners!” we say! Then, when praying the Hail Holy Queen, we proclaim Mary to be our “Mother” and call her “Mother of Mercy”―if we are her spiritual children, then we should also be “Children of Mercy” as she is our “Mother of Mercy”!
Paying With Your PENITENTIAL Credit Card
A third way to pay off our debt for sin is by practicing penance. Our Lord Himself said: “I came not to call the just, but sinners to penance!” (Luke 5:32) … “Unless you shall do penance, you shall all likewise perish” (Luke 13:3) … “I say to you, that even so there shall be joy in Heaven upon one sinner that doth penance, more than upon ninety-nine just who need not penance” (Luke 15:7).
Even before Our Lord preached penance, “in those days cometh John the Baptist preaching in the desert of Judea, and saying: ‘Do penance! For the Kingdom of Heaven is at hand! … Bring forth therefore fruit worthy of penance! … Every tree therefore that doth not yield good fruit, shall be cut down, and cast into the fire!’” (Matthew 3:1-10).
The Doauy-Rheims Bible Commentary says that by the words “Do penance” (Latin: Paenitentiam agite), according to the use of the Scriptures and the Holy Church Fathers, does not only signify repentance and amendment of life, but also punishing past sins by fasting, and such like penitential exercises.
In the Book of the Apocalypse, concerning the End Times, we read the verse: “Be zealous therefore, and do penance!” (Apocalypse 3:19). The Old Testament adds: “Let him do penance for his sin” (Leviticus 5:5). “Hear, I beseech you, My words, and do penance” (Job 21:2). “There is none that doth penance for his sin” (Jeremias 8:6). “God hath given him place for penance, and he abuseth it unto pride: but His eyes are upon his ways” (Job 24:23). “If we do not penance, we shall fall into the hands of the Lord, and not into the hands of men” (Ecclesiasticus 2:22).
“The soul that sinneth, the same shall die … But if the wicked do penance for all his sins which he hath committed, and keep all My commandments, and do judgment, and justice, living he shall live, and shall not die” (Ezechiel 18:20-21).
“ ‘As I live, saith the Lord God, ‘I desire not the death of the wicked, but that the wicked turn from his way, and live. Turn ye, turn ye from your evil ways: and why will you die, O house of Israel? … And if I shall say to the wicked: “Thou shalt surely die!”― and he do penance for his sin, and do judgment and justice, and if that wicked man restore the pledge, and render what he had robbed, and walk in the commandments of life, and do no unjust thing: then he shall surely live, and shall not die. None of his sins, which he hath committed, shall be imputed to him: he hath done judgment and justice, he shall surely live!’” (Ezechiel 33:11-6).
Yet the modern-day Catholic Church has downplayed penance, cheapened penance, reduced obligatory penance and rarely preaches penance. Ever since Pope Paul VI, by his 1966 apostolic constitution, Paenitemini, officially reduced the obligatory 40-days of Lenten fasting to a mere 2-days of fasting―Ash Wednesday and Good Friday―which is a 95% discount on penance―the message that filters down to the “grass-roots” Catholic in the pew, is that penance is no longer such a big deal. Yet for Heaven it is a big deal―Our Lady, in these modern centuries, has repeatedly asked for penance and warned of the consequences of failing to do penance.
► OUR LADY OF GOOD SUCCESS lamented the neglect shown to the Sacrament of Penance (Confession―which, after we have confessed our sins, imposes penances on us): “See and contemplate the grandeur of this restoring and life-giving Sacrament of Penance, so forgotten and even scorned by ungrateful men, who in their foolish madness, do not realize that it is the only sure means of salvation after one has lost his baptismal innocence. What is most grievious is that even the ministers of My Most Holy Son do not give to it the value that they should, viewing with cold indifference this valuable and precious treasure, which has been placed in their hands for the restoration of souls redeemed by the Blood of the Redeemer. There are those who consider hearing confession as a loss of time and a futile thing!” Our Lady added that religious “communities can only be preserved ― while they exist ― at the cost of much penance!”
► OUR LADY OF LA SALETTE, similarly, bemoaned a neglect of prayer and penance: “By their love of money, their love of honors and pleasures, the priests have become cesspools of impurity … The chiefs, the leaders of the people of God, have neglected prayer and penance … People will think of nothing but amusement!”
► OUR LADY OF LOURDES, insisted on the need for penance. On one occasion, she emphatically demanded: “Penance! Penance! Penance!” On another occasion, she told St. Bernadette to eat grass and wash her face in mud as a penance for sinners.
► OUR LADY OF FATIMA asked the three little children, Lucia (10 years old), Francisco (9 years old) and Jacinta (7 years old) if they would accept sufferings as a penance for the conversion of sinners: “Are you willing to offer yourselves to God and bear all the sufferings He wills to send you, as an act of reparation for the conversion of sinners? … Then you are going to have much to suffer, but the grace of God will be your comfort!”
► OUR LADY OF AKITA said much the same thing: “Many men in this world afflict the Lord. I desire souls to console Him to soften the anger of the Heavenly Father. I wish, with my Son, for souls who will repair―by their suffering―for the sinners and the ungrateful. In order that the world might know His anger, the Heavenly Father is preparing to inflict a great chastisement on all mankind … I have prevented the coming of calamities by offering Him the sufferings of the Son on the Cross and beloved souls, who console Him forming a cohort of victim souls. Prayer, penance and courageous sacrifices can soften the Father’s anger. I desire this…”
DOUBLE DAY ARTICLE : Tuesday October 8th & Wednesday October 9th
Article 5
Never Mind the "Fake News"! What About the "Fake Pews"?
Article 5
Never Mind the "Fake News"! What About the "Fake Pews"?
Trumped-Up Fake News
President Donald Trump often blows the trumpet about “fake news.” It is true that he is sometimes the object of trumped-up “fake news”―but it is also true that Trump’s trumpet will often blow “fake news” too! He gives as good as he gets―the “fake news” emanates from both sides. He criticizes “fake news” while at the same time he himself trumpets his own version of “fake news”―this is a paradox, a contradiction, a two-facedness, a hypocrisy. One of the classic example uses of the word “paradox” is given in the following sentence given by the Cambridge Dictionary: “It’s a strange paradox that people who say you shouldn’t criticize the government, criticize it as soon as they disagree with it.”
Pharisaical Paradoxes and Catholic Contradictions and Holy Hypocrites
Okay―we know what a Pharisee is, but what is a paradox? A paradox is defined as “(1) something that is contrary to general opinion; (2) something that is self-contradictory that at first seems true; (3) a person, thing, situation or action that seemingly has contradictory qualities or phases.” A paradox is a logical puzzler that contradicts itself in a baffling way. For example, take this paradoxical mind-bender: “This statement is false.” If you think it’s true, then it must be false, but if you think it’s false, it must be true. Now that's a paradox! “This statement is false” is a classic example, known to logicians as “the liar’s paradox.” Paradoxical statements may seem completely self-contradictory, but they can be used to reveal deeper truths. When Oscar Wilde said: “I can resist anything except temptation!” ― he used a paradox to highlight how easily we give in to tempting-things, while imagining that we can hold firm and resist them. Synonyms for the word “paradox” include such words as: contradiction, dichotomy, incongruity.
Pharisaical Paradoxes and Paradoxical Pharisees
Taking the above definition of “paradox” that says: “a person, thing, situation or action that seemingly has contradictory qualities or phases” ― we can apply it to the Scribes and Pharisees, who were serious students of the Jewish Religion and God’s Law, who scrupulously kept the precepts of the Law and the times for prayer, yet despite doing all these visibly good things, Our Lord “calls them out“ saying: “Woe to you Scribes and Pharisees, hypocrites; because you tithe mint, and anise, and cumin, and have left the weightier things of the law; judgment, and mercy, and faith! These things you ought to have done, and not to leave those undone! Blind guides, who strain out a gnat, and swallow a camel! Woe to you Scribes and Pharisees, hypocrites; because you make clean the outside of the cup and of the dish, but within you are full of rapine and uncleanness! Thou blind Pharisee! First make clean the inside of the cup and of the dish, that the outside may become clean! Woe to you Scribes and Pharisees, hypocrites; because you are like to whitened sepulchers, which outwardly appear to men beautiful, but within are full of dead men's bones, and of all filthiness! So you also outwardly indeed appear to men just; but inwardly you are full of hypocrisy and iniquity!” (Matthew 23:23-28).
Our Lord pointed out―as the definition of “paradox” says―that “Pharisees and their actions had contradictory qualities or phases.” In their pride, they only showed their good face, but hid their bad face―which is contrary to truth and is a lie, hence Our Lord, on another occasion calls them liars and children of the devil who is the father of lies: “You are of your father the devil, and the desires of your father you will do! He was a murderer from the beginning, and he stood not in the truth; because truth is not in him! When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof!” (John 8:44).
On another occasion, Our Lord chooses the Pharisees as subject matter for one of His parables: “To some who trusted in themselves as just, and despised others, he spoke also this parable: ‘Two men went up into the temple to pray―the one a Pharisee, and the other a publican. The Pharisee, standing, prayed thus with himself: “O God, I give thee thanks that I am not as the rest of men! Extortioners, unjust, adulterers, as also is this publican! I fast twice in a week! I give tithes of all that I possess!” And the publican, standing afar off, would not so much as lift up his eyes towards Heaven; but struck his breast, saying: “O God, be merciful to me a sinner!” I say to you, this man went down into his house justified rather than the other―because everyone that exalteth himself, shall be humbled; and he that humbleth himself, shall be exalted!’” (Luke 18:9-14). The paradoxical Pharisee seemed good on the outside, but all of his exterior goodness was ruined by his interior pride. This is a major danger to all Catholics and a major fault of most Catholics―as will now be explained.
Contradictory Catholics and Paradoxical Prayers
Whether it be Catholics or people of some other false religion, or even people of no religion―everyone thinks themselves to be FAR better than they ACTUALLY ARE. That is why go to Confession so little; go to extra Masses so little; do so little by way of penance, sacrifice and mortification; pray so little; meditate so little; do so little spiritual reading; etc., etc. Our bottom-line attitude is one of “I don’t need all these medicines and spiritual ‘health foods’ because I am in pretty good shape! I might be no saint, but I am not like most people!” That was exactly the mindset of the Pharisee in the above parable―he was not like the rest of men: “Extortioners, unjust, adulterers, as also is this publican! I fast twice in a week! I give tithes of all that I possess!”
If you have ever taken the time to dig a little deeper than the superficial coating or surface element of this parable, you will have uncovered that fact that the Pharisee was actually doing FAR MORE than what the Jewish religious laws demanded of him. The law demanded that he ONLY TITHE ON TWO THINGS out of many―the choice being his―but this Pharisee was TITHING ON EVERYTHING, that is to say, he was paying 10% of the value of all articles that were in list of items that came under the tithe. Yet in Our Lord’s parable, he was NOT JUSTIFIED.
You could transpose or transfer those circumstances to the present Catholic world, and have a Catholic doing FAR MORE than is even demanded―for example: “I don’t just go to Sunday Mass every week, but I go to Mass every day of the week! I pray the full 15-decade Rosary at least twice a day! I fast at least once a week! I abstain from meat, not only on Fridays, but also no Wednesdays and Saturdays! I wear the Brown Scapular, the Miraculous Medal, the St. Benedict Medal and a crucifix! I meditate each day! I make an examination of conscience each day! I do some spiritual reading each day! I am not like the rest of men―pagans, Protestants, Liberals, Modernists, sinners, etc.!”
The above list is just as impressive as the Pharisees list was impressive―but it does not, of itself, automatically justify us. Pride destroyed the Pharisees good works―and what is pride but a love of self. When love of self fills the soul, there is little or no room for love of God or love of neighbor―hence the “I am not like the rest of men!” It doesn’t matter what you do or how much you do it―if you it with pride and self-love, then your works are corroded, contaminated, corrupted. St. Paul, in essence, says that very thing when speaking of the importance of charity―which, in ultimate analysis, is the opposite of a love of God, because pride is a inordinate, excessive love of self: “If I speak with the tongues of men, and of angels, and have not Charity―then I am become as sounding brass, or a tinkling cymbal. And if I should have prophecy and should know all mysteries, and all knowledge, and if I should have all Faith, so that I could remove mountains, and have not Charity―then I am nothing. And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not Charity―then it profiteth me nothing!” (1 Corinthians 13:1-3).
Pride―the DNA of Hell and Satan
The world oozes pride and tries to feed our pride―whereas God wants us to continually put the weed-killer of humility on our pride― “Everyone that exalteth himself, shall be humbled; and he that humbleth himself, shall be exalted!’” (Luke 18:9-14). We see this implied in the following parable: “A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none. And he said to the dresser of the vineyard: ‘Behold, for these three years I come seeking fruit on this fig tree, and I find none! Cut it down therefore! Why encumbereth it the ground? But he answering, said to him: ‘Lord, let it alone this year also, until I dig about it, and dung it! [humble it for a time]. And if happily it bear fruit―but if not, then after that thou shalt cut it down! [humble it perpetually]’” (Luke 13:6-9).
St. Augustine, commenting on this fig tree, says: “In this tree then he entitles those, who through the whole range of time would not bear fruit; and for this cause the axe was hanging over the unfruitful tree. The gardener intercedes for it, punishment is deferred, that help may be administered. Now the gardener who intercedes, is every saint who within the Church prays for those who are without the Church. And what does he pray? ‘Lord, let it alone this year also; that is, in this time of grace, spare the sinners, spare the unbelievers, spare the barren, spare the unfruitful! I will dig about it, and put a basket of dung about it! If it bear fruit, than all is well! But if not, you shall come and cut it down!’ You shall come: When? You shall come in judgment, when You shall come to judge the quick and dead. Meanwhile they are spared. But what is the digging? What is the digging around the tree, if not the teaching of humility and repentance? For a ditch is low ground. The basket of dung? Understand its good effects. It is filthy, but it produces fruit. The gardener's filth is the sinner’s sorrows. They who repent, repent in filthy robes―if, that is, they understand correctly, and repent in truth. To this tree then is it said: ‘Repent ye, for the kingdom of heaven is at hand!’” (St. Augustine, Sermon 60 on the New Testament).
The Dung of Humility
We see this link between dung and humility in Queen Esther: “And when she had laid away her royal apparel, she put on garments suitable for weeping and mourning. Instead of divers precious ointments, she covered her head with ashes and dung, and she humbled her body with fasts―and all the places in which before she was accustomed to rejoice, she filled with her torn hair!” (Esther 14:2). Pride is the DNA of Satan and Hell―whereas humility is the DNA of God and Heaven, which is why Our Lord said: “Learn of Me―because I am meek, and humble of heart!” (Matthew 11:29). There is a connection between meekness and humility―meekness is the opposite of anger, and why do we get angry? We get angry (if it is unjustified anger) because of PRIDE for things will not go the way we want them to go. Pride, of course is the opposite of humility―hence you see the indirect connection between humility and meekness (no anger, no pride).
Humiliating Dung as a Punishment and Reward for Sin
Throughout Scripture, dung is seen as the reward and punishment for pride and obstinate sinfulness. “Fear not the words of a sinful man, for his glory is dung!” (1 Machabees 2:62). God symbolizes sin by dung―and if we love sin, God will throw dung at us: “Neither shalt thou bring any thing of the idol into thy house, lest thou become an anathema, like it. Thou shalt detest it as dung, and shalt utterly abhor it as uncleanness and filth, because it is an anathema” (Deuteronomy 7:26). “They that were fed delicately have died in the streets; they that were brought up in scarlet have embraced the dung!” (Lamentations 4:5) “The Lord strike thee with the ulcer of Egypt, and the part of thy body―by which the dung is cast out―with the scab and with the itch: so that thou canst not be healed!” (Deuteronomy 28:27). “Therefore behold I will bring evils upon the house of Jeroboam, and I will sweep away the remnant of the house of Jeroboam, as dung is swept away till all be clean” (3 Kings 14:10). “The flesh of Jezabel shall be as dung upon the face of the Earth in the field of Jezrahel, so that they, who pass by, shall say: ‘Is this that same Jezabel?’” (4 Kings 9:37).
To His prophet Ezechiel, God commands that Ezechiel make up for the sins of God’s Chosen People and God speaks of eating dung as an atonement for the filthiness of sin: “‘And thou, O son of man, thou shalt lay the iniquities of the house of Israel upon it, and thou shalt take upon thee their iniquity … Take to thee wheat and barley, and beans, and lentils, and millet, and fitches, and put them in one vessel, and make thee bread thereof … and thou shalt eat it as barley bread baked under the ashes: and thou shalt cover it, in their sight, with the dung that cometh out of a man!’ And the Lord said: ‘So shall the children of Israel eat their bread all filthy among the nations whither I will cast them out!’ And He said to me: ‘Behold I have given thee neat’s dung for man’s dung, and thou shalt make thy bread therewith!’” (Ezechiel 4:1-15).
To His prophet Sophonias, God speaks of the punishment He will inflict for sin: “I will distress men, and they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as earth, and their bodies as dung!” (Sophonias 1:17).
To His prophet Jeremias, God speaks of punishing His people for their sins, saying: “The carcass of man shall fall as dung upon the face of the country … They shall die by the death of grievous illnesses: they shall not be lamented, and they shall not be buried, they shall be as dung upon the face of the Earth: and they shall be consumed with the sword, and with famine: and their carcasses shall be meat for the fowls of the air, and for the beasts of the Earth!” (Jeremias 9:22; 16:4).
To His prideful, hypocritical, lax priests, God says: “O ye priests, this commandment is to you. If you will not hear, and if you will not lay it to heart, to give glory to My Name, saith the Lord of hosts, I will send poverty upon you, and will curse your blessings, yea I will curse them, because you have not laid it to heart. I will cast My shoulder against you, and I will scatter upon your face the dung of your solemnities, and it shall take you away with it!” (Malachias 2:1-3).
Hence St. Paul tells us that we must look upon the things of this world as mere dung, compared to the knowledge of the things of God: “Furthermore I count all things to be but loss for the excellent knowledge of Jesus Christ my Lord; for Whom I have suffered the loss of all things, and count them but as dung, that I may gain Christ” (Philippians 3:8).
Focused on Dung and Not on Heaven!
It may sound odd, strange, excessive or even obnoxious to say that we are focused on dung and not Heaven―but by digging a little deeper, it will be seen to be perfectly true and not paradoxical. St. Paul, above, has said that the things of this world are “as dung”. We live in this world of dung―and the world is an enemy of God, as Christ Himself has said: “The prince of this world [the devil] cometh, and in Me he hath not anything!” (John 14:30). “My kingdom is not of this world. If My kingdom were of this world, My servants would certainly strive that I should not be delivered to the Jews: but now My kingdom is not from hence!” (John 18:36). To the worldlings He says: “You are from beneath, I am from above. You are of this world, I am not of this world!” (John 8:23). To His followers He says: “If you had been of the world, the world would love its own: but because you are not of the world, but I have chosen you out of the world, therefore the world hateth you!” (John 15:19). “If the world hate you, know ye, that it hath hated Me before you!” (John 15:18). “The world hateth Me because I give testimony of it, that the works thereof are evil!” (John 7:7). “I will ask the Father, and He shall give you another Paraclete, that He may abide with you for ever. The Spirit of truth, Whom the world cannot receive, because it seeth Him not, nor knoweth Him!” (John 14:16-17). If you cannot see the opposition that Christ places between Himself and the world, then you are incredibly blind or willfully blind!
Furthermore, Our Lord says: “Lay not up to yourselves treasures on Earth … but lay up to yourselves treasures in Heaven! … For where thy treasure is, there is thy heart also! … No man can serve two masters! For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon!” (Matthew 6:19-24). “He that loveth his life [in this world] shall lose it; and he that hateth his life in this world, keepeth it unto life eternal!” (John 12:25). When Our Lord Himself was tempted by the world, He refused the temptation: “The devil took Him [Jesus] up into a very high mountain, and showed Him all the kingdoms of the world, and the glory of them, and said to Him: ‘All these will I give Thee, if falling down Thou wilt adore me!’ Then Jesus saith to him: ‘Begone, Satan! For it is written, “The Lord thy God shalt thou adore, and him only shalt thou serve!”’” (Matthew 4:8-9).
Holy Scripture adds: “Our wrestling is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places!” (Ephesians 6:12). “Be not conformed to this world” (Romans 12:2) … “That we be not condemned with this world!” (1 Corinthians 11:32). “For all that is in the world, is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life, which is not of the Father, but is of the world!” (1 John 2:16). “If then you be dead with Christ from the elements of this world, why do you still act as though living in the world?” (Colossians 2:20). “Adulterers! Know you not that the friendship of this world is the enemy of God? Whosoever therefore will be a friend of this world, becometh an enemy of God!” (James 4:4). “We have received not the spirit of this world, but the Spirit that is of God; that we may know the things that are given us from God! … Use this world, as if [you] used it not: for the fashion of this world passeth away!” (1 Corinthians 2:12; 7:31). “Keep yourself unspotted from this world!” (James 1:27). “For we brought nothing into this world: and certainly we can carry nothing out!” (1 Timothy 6:7). “Love not the world, nor the things which are in the world. If any man love the world, the charity of the Father is not in him!” (1 John 2:15).
All of this clearly, irrefutably, irrevocably drives home the fact of the divide, the chasm, the opposition that exists between the world (with its prince, the devil) and Heaven (and God). There can be no “fence-sitting”, or “straddling” them both with one foot in each camp. As Our Lord says: “He that is not with Me, is against Me: and he that gathereth not with Me, scattereth!” (Matthew 12:30).
Because we live in this world of “dung”, we unavoidably―like a farmer―take on the smell of dung, or the smell of this world. We take on the spirit of the world, to a greater or lesser degree, because we live in this world of “dung” and regularly mix with people who love working with that “dung”. You cannot leave clothes for long in a smoky room, without them taking on the smell of smoke. Likewise, you cannot live, work and socialize in a world of “dung” without taking on the smell (attitudes) of that “dung.” As Holy Scripture says: “They are of the world―therefore of the world they speak, and the world heareth them!” (1 John 4:5). Thus, to paraphrase that using St. Paul’s statement that everything of this world is “as dung”―you could say: “They are of the world of dung―therefore of the world of dung they speak, and the world of dung heareth them!”
St. Augustine, speaking about the kinds of conversations heard at church gatherings, says: “If indeed one could see the things spoken at each gathering, by men, by women, you would see their words more unclean than that dung. Therefore I entreat you to change this evil custom, that the church may smell of ointment. For while we lay up in the church perfumes for the senses, we use very little diligence to purge out, and drive away the uncleanness of the mind. What then is the advantage? For we do not so much disgrace the church by bringing dung into it, as we disgrace the church by speaking such things one to another, about gains, about merchandise, about petty tradings, about things that are nothing to us, when there ought to be choirs of angels here, and we ought to make the church a heaven, and to know nothing else but earnest prayers, and silence with listening. This then let us do at any rate, from the present time, that we may both purify our lives!” (St. Augustine, Homily 88 on St. Matthew).
Dung Seekers and Dung Throwers
Sadly, what makes up the conversation of most Catholics is―not heavenly, spiritual, godly things―but earthly, worldly, material, physical things. Their minds are filled with “dung” and thus their attitudes are the same. Hence their preoccupation with seeking-out the dung in other people’s lives and then the throwing of dung―by gossip, or detraction, or calumny (behind their back), or contumely (meaning “insults to their face” or “insults in their presence”).
There is no shortage of “dung” in this world or this life! Yet the problem is that we focus on the “dung” in other people’s lives and not on the “dung” in our own lives―which can be very convenient! For is we can a smell that is greater than ours―then that smell might just mask our smell and distract attention away from it! The simple solution to cover up our own smells is to find smellier smells than our smell! Once you have found greater and smellier dung than your own, the next job is to throw it and have others throw it back at its producer! As they say: “Attack is the best form of defence!”
Which is exactly what the world of “dung”―and all its media outlets―does. The world does not want to rid itself of its own “dung” (its many sins), because it enjoys wallowing in them. Christ and His Church preaches the ideal of sanctity―which entails washing away the “dung” of one’s sins by Confession, penance and prayer and not returning, like a dog, to smell its own dung or vomit: “As a dog that returneth to his vomit, so is the fool that repeateth his folly!” Proverbs 26:11). The only way it can “level the playing field” is by finding “dung” in the lives of those wishing to saints, wishing to get to Heaven. Hence the world―and all its media outlets―plays the hypocrite by seeking out as much “dung” as it can within the Church, while smugly sitting on the “dung” of its own fabrication―media immodesty, blasphemy, calumny, detraction, pornography, etc., governmental legislation favoring abortion, contraception, same sex unions, contraception, divorce, etc.
To these Our Lord addresses these words: “Judge not, that you may not be judged―for with what judgment you judge, you shall be judged: and with what measure you mete, it shall be measured to you again! And why seest thou the mote that is in thy brother’s eye; and seest not the beam that is in thy own eye? Or how sayest thou to thy brother: ‘Let me cast the mote out of thy eye!’ and behold a beam is in thy own eye? Thou hypocrite, cast out first the beam in thy own eye, and then shalt thou see to cast out the mote out of thy brother's eye!” (Matthew 7:1-5). Which you can easily paraphrase into: “Judge not, that you may not be judged―for with what judgment you judge, you shall be judged! With what measure of dung you cast at others, it shall be measured to you again! And why seest thou the dung that is in thy brother’s life; and seest not the dung that is in thy own life? Or how sayest thou to thy brother: ‘Let me show you the dung in your life!’ and behold a ton of dung is found in your own life? Thou hypocrite, cast out first the dung from thy own life, and then shalt thou be able to cast dung from thy brother’s life and not cast dung at his life!”
It’s a Dung Deal
Yet the world will not do that―and, sadly, that attitude has entered the lives of many, if not most, Catholics. Read the Catholic internet forums, read the blogs, listen to the phone conversations, read their e-mails, listen to their parking lot conversations or whispers. The facts speak for themselves―Catholics have taken on that worldly tendency of sitting on their own dung while exposing the dung of others. They make their own dungeon where they will be forced to wear their own dungarees! The chief reason for this is that they―like the world and its media―will find themselves more comfortable, feeling less guilty in their own “dung” and will not be obliged by conscience to change, if they can find as much “dung” as possible in the lives of those who are (or who are trying to be) good. Thus they try to “level the playing field” and avoid having to change.
We see something similar to this with the Scribes and Pharisees, who had caught a woman in the act of adultery―which many Church Fathers associate with Mary Magdalen. They hauled her off to Our Lord to see if He would condone her being stoned to death―for that is what the Law of God, given to Moses, commanded. “And the Scribes and the Pharisees brought unto Him a woman taken in adultery―and they set her in the midst, and said to Him: ‘Master, this woman was even now taken in adultery! Now Moses, in the Law, commanded us to stone such a one! But what sayest Thou?’ And this they said tempting Him, that they might accuse Him. But Jesus, bowing Himself down, wrote with His finger on the ground. When, therefore, they continued asking Him, He lifted up Himself, and said to them: ‘He that is without sin [dung] among you, let him first cast a stone [cast dung] at her!’ And again stooping down, He wrote on the ground. But they, hearing this, went out one by one, beginning at the eldest. And Jesus alone remained and the woman standing in the midst. Then Jesus, lifting up Himself, said to her: ‘Woman! Where are they that accused thee? Hath no man condemned thee?’ Who said: ‘No man, Lord!’ And Jesus said: ‘Neither will I condemn thee! Go and now sin no more!’” (John 8:3-11). This calls to mind the words of Holy Scripture from the Old Testament: “He raiseth up the needy from the dust and lifteth up the poor from the dunghill―that he may sit with princes, and hold the throne of glory!” (1 Kings 2:8).
Fake Pews of Catholics Preaching Fake News
All of this bring us back to the initial comments above―Trumped-up Fake News, Pharisaical Paradoxes and Catholic Contradictions and Holy Hypocrites. Our Lord came to preach the “Good News” of the Gospel, but many of today’s Catholics have created their own “Fake News” of the Gospel. Just as the Pharisees tweaked and perverted the initial Law and Religion of God as given to Moses―so too have Catholics tweaked and perverted the “Good News” of Christ by their “Fake News” of convenience and preference. This is not only true of Liberals and Modernist like Pope Francis, Cardinal Kasper et al, but it is also true of many Conservatives and Traditionalists who have created their own version of the Faith, just as the Conservative Pharisees did in the time of Christ.
Francis has tweaked the “Good News of Christ” and preaches his tweaked and twisted version of the “Fake News of Francis.” All Liberals and Modernists, like Francis, have their own “Fake News Gospel”―each according to his personal Liberal or Modernist bent or tendency―which is a more or less watered-down Gospel, updated Gospel, science-friendly Gospel, lax and lukewarm Gospel, ever-changing chameleon Gospel, etc. Likewise for the Conservatives and Traditionalists―they will compromise or not compromise according to their tastes, preferences, prejudices, or ignorance―some more, some less. Between them all you have all the shades of gray from black to white.
What complicates matters is the general ignorance of most Modernists, Liberals, Liberal-Conservatives, Conservative-Liberals, Conservative-Traditionalists and Strict Traditionalists―as a whole, everyone is dumbed-down, even the clergy, compared to the clergy and laity of 60 to 70 years ago. Most of them barely read any serious theological works and so lack the overall spiritual muscle to correctly argue their position―though Modernists and Liberals do not even hold the correct position, but most Conservatives and Traditionalists are clueless on many important issues. Consequently, what should be a calm, well-thought-out, logical argument, by default or lack thereof, descends into a name-calling, insult throwing, mud-slinging, emotional tirade. “Wisdom is too high for a fool” (Proverbs 24:7). “Wise men lay up knowledge: but the mouth of the fool is next to confusion” (Proverbs 10:14). “In the mouth of a fool is the rod of pride!” (Proverbs 14:3). “The lips of a fool intermeddle with strife: and his mouth provoketh quarrels” (Proverbs 18:6). “The mouth of a fool is his destruction: and his lips are the ruin of his soul!” (Proverbs 18:7).
Each to His Own Dung
The devil is well-versed in trapping all of the shades of Catholicism―from the black of Modernism all the through Liberalism, Conservatism to the white of Traditionalism. Though Pope Francis might reverse the color scheme there―attributing black to Traditionalism and white to Modernism! Nevertheless, no matter what shade of Catholic you may be―the truth remains incontrovertible, inescapable and irrefutable. We are all sinners! We all have our dung! Whether we be Pharisee or Publican, saint or sinner―for, as St. Augustine says, “every sinner has a past!” St. Peter was a sinner. St. Paul was a sinner. The Apostles were sinners. St. Mary Magdalen was a sinner. All the popes―good and bad―were sinners. Maybe you’re not―but Holy Scripture says: “If we say that we have no sin, we deceive ourselves, and the truth is not in us! If we confess our sins, He is faithful and just, to forgive us our sins, and to cleanse us from all iniquity. If we say that we have not sinned, we make Him a liar, and His word is not in us!” (1 John 1:8-10). St. John tells us that we need to acknowledge our sins, our unworthiness, our wretchedness and repent by confessing our sins.
St. Ambrose, taking up that idea, says: “Repentance must be taken in hand not only anxiously, but also quickly, lest perchance that father of the house in the Gospel who planted a fig-tree in his vineyard should come and seek fruit on it, and finding none, say to the vine-dresser: ‘Cut it down! Why does it encumber the ground?’ (Luke 13:7). And unless the vine-dresser should intercede and say: ‘Lord, let it alone this year also, until I dig about it and dung it, and if it bear fruit — well; but if not let it be cut down!’ {Luke 13:8-9). Let us then dung this field which we possess, and imitate those hard-working farmers, who are not ashamed to satiate the land with rich dung and to scatter the grimy ashes over the field, that they may gather more abundant crops. And the Apostle teaches us how to dung it, saying: ‘I count all things but dung, that I may gain Christ!’ (Philippians 3:8) and he, through evil report [dung cast at him] and good report [praise thrown upon him], attained to pleasing Christ. For he had read that Abraham, when confessing himself to be but dust and ashes (Genesis 18:27), in his deep humility found favor with God. He had read how Job, ‘sitting on a dunghill’ among the ashes (Job 2:8) regained all that he had lost (Job 42:10). He had heard in the utterance of David, how God raises the poor out of the dust, and lifts the needy out of the dunghill: ‘Raising up the needy from the earth, and lifting up the poor out of the dunghill’ (Psalm 112:7). Let us then not be ashamed to confess our sins unto the Lord. Shame indeed there is when each makes known his sins, but that shame, as it were, ploughs his land, removes the ever-recurring brambles, prunes the thorns, and gives life to the fruits which he believed were dead!” (St. Ambrose, Father and Doctor of the Church, “Concerning Repentance”, Book 2).
Too Busy With the Dung of Others
The problem is that we too busy seeking the dung [sins[ in the lives of others, and throwing it at them or spreading it around. We have no time for our own dung [sins]. It is easier to point out the dung of others than to focus upon and admit the dung [sins] in our own lives. Furthermore, we will tolerate tons of dung in our lives, but will not tolerate much in the lives of others. St. Peter epitomizes this when he basically asks Our Lord, “How much dung (sin) must I take from others?” In the Gospels we read: “Then came Peter unto Jesus and said: ‘Lord, how often shall my brother offend against me, and I forgive him? Till seven times?’ Jesus saith to him: ‘I say not to thee, till seven times; but till seventy times seven times!’” (Matthew 18:21-22).
Our Lord refers to it another way: “Not that which goeth into the mouth defileth a man: but what cometh out of the mouth, this defileth a man! … Do you not understand, that whatsoever entereth into the mouth, goeth into the belly, and is cast out into the privy?” [privy = toilet] (Matthew 15:11, 17). “Everything from without, entering into a man, cannot defile him―because it entereth not into his heart, but goeth into the belly, and goeth out into the privy, purging all meats. But the things which come out from a man, they defile a man. For from within out of the heart of men proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within, and defile a man!” (Mark 7:18-23).
The Sewers of the City and the Sewers of the Church
We have to get rid of our dirt and our dung for hygienic reasons. We wash our dishes, our hands, we go to the restroom. City sewers are there to carry away your dung―they help you get rid don’t leave it to you to deal with it. They don’t fine you for it, they don’t rub your nose in it. They expect you to have dung and they are there to help you get rid of it.
The same is true of the Church―She knows that we are all tainted by the Sin (dung) of Original Sin and that we are all sinners (dung producers)― “If we say that we have no sin [no venial dirt or mortal dung], we deceive ourselves, and the truth is not in us! If we say that we have no sin [no dirt or dung], we deceive ourselves, and the truth is not in us. If we confess our sins [dung], He is faithful and just, to forgive us our sins [dirt or dung], and to cleanse us from all iniquity [dirt or dung]. If we say that we have not sinned, we make Him a liar, and His word is not in us” (1 John 1:8-10). St. John says, “If we confess our sins [dung], He is faithful and just to forgive us our sins [dung], and to cleanse us from all iniquity [dung]” ― thus the Church offers us the Sacrament of Confession ― which you could compare to a “spiritual restroom” or “spiritual toilet” where we can excrete (confess) our dirt (venial sin) or dung (mortal sin) and get rid of it; or a “spiritual bathroom” where we are washed clean of our sins [dirt or dung]. The Church does not―like the world―rub our noses in our sins [dirt or dung], but the Church helps us eliminate our sins and washes us clean of our sins in the Precious Blood of Jesus.
This brings us back to Peter asking Our Lord how much forgiveness he ought to show towards his neighbor: “Then came Peter unto Him and said: ‘Lord, how often shall my brother offend against me, and I forgive him? Till seven times?’ Jesus said to him: ‘I say not to thee, till seven times; but till seventy times seven times. Therefore is the Kingdom of Heaven likened to a king, who would take an account of his servants. And when he had begun to take the account, one was brought to him, that owed him ten thousand talents (1 talent was 750 ounces of silver. At today’s silver prices of $16 an ounce, that would put the 10,000 talents at just over $112 million). And as he had not wherewith to pay it, his lord commanded that he should be sold, and his wife and children and all that he had, and payment to be made. But that servant falling down, besought him, saying: Have patience with me, and I will pay thee all. And the lord of that servant being moved with pity, let him go and forgave him the debt.
“But when that servant was gone out, he found one of his fellow servants that owed him an hundred pence (the Roman penny was the eighth part of an ounce. At today’s silver prices, a hundred pence would be just over $200): and laying hold of him, throttled him, saying: ‘Pay what thou owest!’ And his fellow servant falling down, besought him, saying: ‘Have patience with me, and I will pay thee all!’ And he would not: but went and cast him into prison, till he paid the debt.
“Now his fellow servants seeing what was done, were very much grieved, and they came and told their lord all that was done. Then his lord called him and said to him: ‘Thou wicked servant! I forgave thee all the debt, because thou besoughtest me! Shouldst not thou then have had compassion also on thy fellow servant, even as I had compassion on thee?’ And his lord being angry, delivered him to the torturers, until he paid all the debt. So also shall My heavenly Father do to you, if you forgive not everyone his brother from your hearts!” (Matthew 18:21-35).
President Donald Trump often blows the trumpet about “fake news.” It is true that he is sometimes the object of trumped-up “fake news”―but it is also true that Trump’s trumpet will often blow “fake news” too! He gives as good as he gets―the “fake news” emanates from both sides. He criticizes “fake news” while at the same time he himself trumpets his own version of “fake news”―this is a paradox, a contradiction, a two-facedness, a hypocrisy. One of the classic example uses of the word “paradox” is given in the following sentence given by the Cambridge Dictionary: “It’s a strange paradox that people who say you shouldn’t criticize the government, criticize it as soon as they disagree with it.”
Pharisaical Paradoxes and Catholic Contradictions and Holy Hypocrites
Okay―we know what a Pharisee is, but what is a paradox? A paradox is defined as “(1) something that is contrary to general opinion; (2) something that is self-contradictory that at first seems true; (3) a person, thing, situation or action that seemingly has contradictory qualities or phases.” A paradox is a logical puzzler that contradicts itself in a baffling way. For example, take this paradoxical mind-bender: “This statement is false.” If you think it’s true, then it must be false, but if you think it’s false, it must be true. Now that's a paradox! “This statement is false” is a classic example, known to logicians as “the liar’s paradox.” Paradoxical statements may seem completely self-contradictory, but they can be used to reveal deeper truths. When Oscar Wilde said: “I can resist anything except temptation!” ― he used a paradox to highlight how easily we give in to tempting-things, while imagining that we can hold firm and resist them. Synonyms for the word “paradox” include such words as: contradiction, dichotomy, incongruity.
Pharisaical Paradoxes and Paradoxical Pharisees
Taking the above definition of “paradox” that says: “a person, thing, situation or action that seemingly has contradictory qualities or phases” ― we can apply it to the Scribes and Pharisees, who were serious students of the Jewish Religion and God’s Law, who scrupulously kept the precepts of the Law and the times for prayer, yet despite doing all these visibly good things, Our Lord “calls them out“ saying: “Woe to you Scribes and Pharisees, hypocrites; because you tithe mint, and anise, and cumin, and have left the weightier things of the law; judgment, and mercy, and faith! These things you ought to have done, and not to leave those undone! Blind guides, who strain out a gnat, and swallow a camel! Woe to you Scribes and Pharisees, hypocrites; because you make clean the outside of the cup and of the dish, but within you are full of rapine and uncleanness! Thou blind Pharisee! First make clean the inside of the cup and of the dish, that the outside may become clean! Woe to you Scribes and Pharisees, hypocrites; because you are like to whitened sepulchers, which outwardly appear to men beautiful, but within are full of dead men's bones, and of all filthiness! So you also outwardly indeed appear to men just; but inwardly you are full of hypocrisy and iniquity!” (Matthew 23:23-28).
Our Lord pointed out―as the definition of “paradox” says―that “Pharisees and their actions had contradictory qualities or phases.” In their pride, they only showed their good face, but hid their bad face―which is contrary to truth and is a lie, hence Our Lord, on another occasion calls them liars and children of the devil who is the father of lies: “You are of your father the devil, and the desires of your father you will do! He was a murderer from the beginning, and he stood not in the truth; because truth is not in him! When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof!” (John 8:44).
On another occasion, Our Lord chooses the Pharisees as subject matter for one of His parables: “To some who trusted in themselves as just, and despised others, he spoke also this parable: ‘Two men went up into the temple to pray―the one a Pharisee, and the other a publican. The Pharisee, standing, prayed thus with himself: “O God, I give thee thanks that I am not as the rest of men! Extortioners, unjust, adulterers, as also is this publican! I fast twice in a week! I give tithes of all that I possess!” And the publican, standing afar off, would not so much as lift up his eyes towards Heaven; but struck his breast, saying: “O God, be merciful to me a sinner!” I say to you, this man went down into his house justified rather than the other―because everyone that exalteth himself, shall be humbled; and he that humbleth himself, shall be exalted!’” (Luke 18:9-14). The paradoxical Pharisee seemed good on the outside, but all of his exterior goodness was ruined by his interior pride. This is a major danger to all Catholics and a major fault of most Catholics―as will now be explained.
Contradictory Catholics and Paradoxical Prayers
Whether it be Catholics or people of some other false religion, or even people of no religion―everyone thinks themselves to be FAR better than they ACTUALLY ARE. That is why go to Confession so little; go to extra Masses so little; do so little by way of penance, sacrifice and mortification; pray so little; meditate so little; do so little spiritual reading; etc., etc. Our bottom-line attitude is one of “I don’t need all these medicines and spiritual ‘health foods’ because I am in pretty good shape! I might be no saint, but I am not like most people!” That was exactly the mindset of the Pharisee in the above parable―he was not like the rest of men: “Extortioners, unjust, adulterers, as also is this publican! I fast twice in a week! I give tithes of all that I possess!”
If you have ever taken the time to dig a little deeper than the superficial coating or surface element of this parable, you will have uncovered that fact that the Pharisee was actually doing FAR MORE than what the Jewish religious laws demanded of him. The law demanded that he ONLY TITHE ON TWO THINGS out of many―the choice being his―but this Pharisee was TITHING ON EVERYTHING, that is to say, he was paying 10% of the value of all articles that were in list of items that came under the tithe. Yet in Our Lord’s parable, he was NOT JUSTIFIED.
You could transpose or transfer those circumstances to the present Catholic world, and have a Catholic doing FAR MORE than is even demanded―for example: “I don’t just go to Sunday Mass every week, but I go to Mass every day of the week! I pray the full 15-decade Rosary at least twice a day! I fast at least once a week! I abstain from meat, not only on Fridays, but also no Wednesdays and Saturdays! I wear the Brown Scapular, the Miraculous Medal, the St. Benedict Medal and a crucifix! I meditate each day! I make an examination of conscience each day! I do some spiritual reading each day! I am not like the rest of men―pagans, Protestants, Liberals, Modernists, sinners, etc.!”
The above list is just as impressive as the Pharisees list was impressive―but it does not, of itself, automatically justify us. Pride destroyed the Pharisees good works―and what is pride but a love of self. When love of self fills the soul, there is little or no room for love of God or love of neighbor―hence the “I am not like the rest of men!” It doesn’t matter what you do or how much you do it―if you it with pride and self-love, then your works are corroded, contaminated, corrupted. St. Paul, in essence, says that very thing when speaking of the importance of charity―which, in ultimate analysis, is the opposite of a love of God, because pride is a inordinate, excessive love of self: “If I speak with the tongues of men, and of angels, and have not Charity―then I am become as sounding brass, or a tinkling cymbal. And if I should have prophecy and should know all mysteries, and all knowledge, and if I should have all Faith, so that I could remove mountains, and have not Charity―then I am nothing. And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not Charity―then it profiteth me nothing!” (1 Corinthians 13:1-3).
Pride―the DNA of Hell and Satan
The world oozes pride and tries to feed our pride―whereas God wants us to continually put the weed-killer of humility on our pride― “Everyone that exalteth himself, shall be humbled; and he that humbleth himself, shall be exalted!’” (Luke 18:9-14). We see this implied in the following parable: “A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none. And he said to the dresser of the vineyard: ‘Behold, for these three years I come seeking fruit on this fig tree, and I find none! Cut it down therefore! Why encumbereth it the ground? But he answering, said to him: ‘Lord, let it alone this year also, until I dig about it, and dung it! [humble it for a time]. And if happily it bear fruit―but if not, then after that thou shalt cut it down! [humble it perpetually]’” (Luke 13:6-9).
St. Augustine, commenting on this fig tree, says: “In this tree then he entitles those, who through the whole range of time would not bear fruit; and for this cause the axe was hanging over the unfruitful tree. The gardener intercedes for it, punishment is deferred, that help may be administered. Now the gardener who intercedes, is every saint who within the Church prays for those who are without the Church. And what does he pray? ‘Lord, let it alone this year also; that is, in this time of grace, spare the sinners, spare the unbelievers, spare the barren, spare the unfruitful! I will dig about it, and put a basket of dung about it! If it bear fruit, than all is well! But if not, you shall come and cut it down!’ You shall come: When? You shall come in judgment, when You shall come to judge the quick and dead. Meanwhile they are spared. But what is the digging? What is the digging around the tree, if not the teaching of humility and repentance? For a ditch is low ground. The basket of dung? Understand its good effects. It is filthy, but it produces fruit. The gardener's filth is the sinner’s sorrows. They who repent, repent in filthy robes―if, that is, they understand correctly, and repent in truth. To this tree then is it said: ‘Repent ye, for the kingdom of heaven is at hand!’” (St. Augustine, Sermon 60 on the New Testament).
The Dung of Humility
We see this link between dung and humility in Queen Esther: “And when she had laid away her royal apparel, she put on garments suitable for weeping and mourning. Instead of divers precious ointments, she covered her head with ashes and dung, and she humbled her body with fasts―and all the places in which before she was accustomed to rejoice, she filled with her torn hair!” (Esther 14:2). Pride is the DNA of Satan and Hell―whereas humility is the DNA of God and Heaven, which is why Our Lord said: “Learn of Me―because I am meek, and humble of heart!” (Matthew 11:29). There is a connection between meekness and humility―meekness is the opposite of anger, and why do we get angry? We get angry (if it is unjustified anger) because of PRIDE for things will not go the way we want them to go. Pride, of course is the opposite of humility―hence you see the indirect connection between humility and meekness (no anger, no pride).
Humiliating Dung as a Punishment and Reward for Sin
Throughout Scripture, dung is seen as the reward and punishment for pride and obstinate sinfulness. “Fear not the words of a sinful man, for his glory is dung!” (1 Machabees 2:62). God symbolizes sin by dung―and if we love sin, God will throw dung at us: “Neither shalt thou bring any thing of the idol into thy house, lest thou become an anathema, like it. Thou shalt detest it as dung, and shalt utterly abhor it as uncleanness and filth, because it is an anathema” (Deuteronomy 7:26). “They that were fed delicately have died in the streets; they that were brought up in scarlet have embraced the dung!” (Lamentations 4:5) “The Lord strike thee with the ulcer of Egypt, and the part of thy body―by which the dung is cast out―with the scab and with the itch: so that thou canst not be healed!” (Deuteronomy 28:27). “Therefore behold I will bring evils upon the house of Jeroboam, and I will sweep away the remnant of the house of Jeroboam, as dung is swept away till all be clean” (3 Kings 14:10). “The flesh of Jezabel shall be as dung upon the face of the Earth in the field of Jezrahel, so that they, who pass by, shall say: ‘Is this that same Jezabel?’” (4 Kings 9:37).
To His prophet Ezechiel, God commands that Ezechiel make up for the sins of God’s Chosen People and God speaks of eating dung as an atonement for the filthiness of sin: “‘And thou, O son of man, thou shalt lay the iniquities of the house of Israel upon it, and thou shalt take upon thee their iniquity … Take to thee wheat and barley, and beans, and lentils, and millet, and fitches, and put them in one vessel, and make thee bread thereof … and thou shalt eat it as barley bread baked under the ashes: and thou shalt cover it, in their sight, with the dung that cometh out of a man!’ And the Lord said: ‘So shall the children of Israel eat their bread all filthy among the nations whither I will cast them out!’ And He said to me: ‘Behold I have given thee neat’s dung for man’s dung, and thou shalt make thy bread therewith!’” (Ezechiel 4:1-15).
To His prophet Sophonias, God speaks of the punishment He will inflict for sin: “I will distress men, and they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as earth, and their bodies as dung!” (Sophonias 1:17).
To His prophet Jeremias, God speaks of punishing His people for their sins, saying: “The carcass of man shall fall as dung upon the face of the country … They shall die by the death of grievous illnesses: they shall not be lamented, and they shall not be buried, they shall be as dung upon the face of the Earth: and they shall be consumed with the sword, and with famine: and their carcasses shall be meat for the fowls of the air, and for the beasts of the Earth!” (Jeremias 9:22; 16:4).
To His prideful, hypocritical, lax priests, God says: “O ye priests, this commandment is to you. If you will not hear, and if you will not lay it to heart, to give glory to My Name, saith the Lord of hosts, I will send poverty upon you, and will curse your blessings, yea I will curse them, because you have not laid it to heart. I will cast My shoulder against you, and I will scatter upon your face the dung of your solemnities, and it shall take you away with it!” (Malachias 2:1-3).
Hence St. Paul tells us that we must look upon the things of this world as mere dung, compared to the knowledge of the things of God: “Furthermore I count all things to be but loss for the excellent knowledge of Jesus Christ my Lord; for Whom I have suffered the loss of all things, and count them but as dung, that I may gain Christ” (Philippians 3:8).
Focused on Dung and Not on Heaven!
It may sound odd, strange, excessive or even obnoxious to say that we are focused on dung and not Heaven―but by digging a little deeper, it will be seen to be perfectly true and not paradoxical. St. Paul, above, has said that the things of this world are “as dung”. We live in this world of dung―and the world is an enemy of God, as Christ Himself has said: “The prince of this world [the devil] cometh, and in Me he hath not anything!” (John 14:30). “My kingdom is not of this world. If My kingdom were of this world, My servants would certainly strive that I should not be delivered to the Jews: but now My kingdom is not from hence!” (John 18:36). To the worldlings He says: “You are from beneath, I am from above. You are of this world, I am not of this world!” (John 8:23). To His followers He says: “If you had been of the world, the world would love its own: but because you are not of the world, but I have chosen you out of the world, therefore the world hateth you!” (John 15:19). “If the world hate you, know ye, that it hath hated Me before you!” (John 15:18). “The world hateth Me because I give testimony of it, that the works thereof are evil!” (John 7:7). “I will ask the Father, and He shall give you another Paraclete, that He may abide with you for ever. The Spirit of truth, Whom the world cannot receive, because it seeth Him not, nor knoweth Him!” (John 14:16-17). If you cannot see the opposition that Christ places between Himself and the world, then you are incredibly blind or willfully blind!
Furthermore, Our Lord says: “Lay not up to yourselves treasures on Earth … but lay up to yourselves treasures in Heaven! … For where thy treasure is, there is thy heart also! … No man can serve two masters! For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon!” (Matthew 6:19-24). “He that loveth his life [in this world] shall lose it; and he that hateth his life in this world, keepeth it unto life eternal!” (John 12:25). When Our Lord Himself was tempted by the world, He refused the temptation: “The devil took Him [Jesus] up into a very high mountain, and showed Him all the kingdoms of the world, and the glory of them, and said to Him: ‘All these will I give Thee, if falling down Thou wilt adore me!’ Then Jesus saith to him: ‘Begone, Satan! For it is written, “The Lord thy God shalt thou adore, and him only shalt thou serve!”’” (Matthew 4:8-9).
Holy Scripture adds: “Our wrestling is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places!” (Ephesians 6:12). “Be not conformed to this world” (Romans 12:2) … “That we be not condemned with this world!” (1 Corinthians 11:32). “For all that is in the world, is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life, which is not of the Father, but is of the world!” (1 John 2:16). “If then you be dead with Christ from the elements of this world, why do you still act as though living in the world?” (Colossians 2:20). “Adulterers! Know you not that the friendship of this world is the enemy of God? Whosoever therefore will be a friend of this world, becometh an enemy of God!” (James 4:4). “We have received not the spirit of this world, but the Spirit that is of God; that we may know the things that are given us from God! … Use this world, as if [you] used it not: for the fashion of this world passeth away!” (1 Corinthians 2:12; 7:31). “Keep yourself unspotted from this world!” (James 1:27). “For we brought nothing into this world: and certainly we can carry nothing out!” (1 Timothy 6:7). “Love not the world, nor the things which are in the world. If any man love the world, the charity of the Father is not in him!” (1 John 2:15).
All of this clearly, irrefutably, irrevocably drives home the fact of the divide, the chasm, the opposition that exists between the world (with its prince, the devil) and Heaven (and God). There can be no “fence-sitting”, or “straddling” them both with one foot in each camp. As Our Lord says: “He that is not with Me, is against Me: and he that gathereth not with Me, scattereth!” (Matthew 12:30).
Because we live in this world of “dung”, we unavoidably―like a farmer―take on the smell of dung, or the smell of this world. We take on the spirit of the world, to a greater or lesser degree, because we live in this world of “dung” and regularly mix with people who love working with that “dung”. You cannot leave clothes for long in a smoky room, without them taking on the smell of smoke. Likewise, you cannot live, work and socialize in a world of “dung” without taking on the smell (attitudes) of that “dung.” As Holy Scripture says: “They are of the world―therefore of the world they speak, and the world heareth them!” (1 John 4:5). Thus, to paraphrase that using St. Paul’s statement that everything of this world is “as dung”―you could say: “They are of the world of dung―therefore of the world of dung they speak, and the world of dung heareth them!”
St. Augustine, speaking about the kinds of conversations heard at church gatherings, says: “If indeed one could see the things spoken at each gathering, by men, by women, you would see their words more unclean than that dung. Therefore I entreat you to change this evil custom, that the church may smell of ointment. For while we lay up in the church perfumes for the senses, we use very little diligence to purge out, and drive away the uncleanness of the mind. What then is the advantage? For we do not so much disgrace the church by bringing dung into it, as we disgrace the church by speaking such things one to another, about gains, about merchandise, about petty tradings, about things that are nothing to us, when there ought to be choirs of angels here, and we ought to make the church a heaven, and to know nothing else but earnest prayers, and silence with listening. This then let us do at any rate, from the present time, that we may both purify our lives!” (St. Augustine, Homily 88 on St. Matthew).
Dung Seekers and Dung Throwers
Sadly, what makes up the conversation of most Catholics is―not heavenly, spiritual, godly things―but earthly, worldly, material, physical things. Their minds are filled with “dung” and thus their attitudes are the same. Hence their preoccupation with seeking-out the dung in other people’s lives and then the throwing of dung―by gossip, or detraction, or calumny (behind their back), or contumely (meaning “insults to their face” or “insults in their presence”).
There is no shortage of “dung” in this world or this life! Yet the problem is that we focus on the “dung” in other people’s lives and not on the “dung” in our own lives―which can be very convenient! For is we can a smell that is greater than ours―then that smell might just mask our smell and distract attention away from it! The simple solution to cover up our own smells is to find smellier smells than our smell! Once you have found greater and smellier dung than your own, the next job is to throw it and have others throw it back at its producer! As they say: “Attack is the best form of defence!”
Which is exactly what the world of “dung”―and all its media outlets―does. The world does not want to rid itself of its own “dung” (its many sins), because it enjoys wallowing in them. Christ and His Church preaches the ideal of sanctity―which entails washing away the “dung” of one’s sins by Confession, penance and prayer and not returning, like a dog, to smell its own dung or vomit: “As a dog that returneth to his vomit, so is the fool that repeateth his folly!” Proverbs 26:11). The only way it can “level the playing field” is by finding “dung” in the lives of those wishing to saints, wishing to get to Heaven. Hence the world―and all its media outlets―plays the hypocrite by seeking out as much “dung” as it can within the Church, while smugly sitting on the “dung” of its own fabrication―media immodesty, blasphemy, calumny, detraction, pornography, etc., governmental legislation favoring abortion, contraception, same sex unions, contraception, divorce, etc.
To these Our Lord addresses these words: “Judge not, that you may not be judged―for with what judgment you judge, you shall be judged: and with what measure you mete, it shall be measured to you again! And why seest thou the mote that is in thy brother’s eye; and seest not the beam that is in thy own eye? Or how sayest thou to thy brother: ‘Let me cast the mote out of thy eye!’ and behold a beam is in thy own eye? Thou hypocrite, cast out first the beam in thy own eye, and then shalt thou see to cast out the mote out of thy brother's eye!” (Matthew 7:1-5). Which you can easily paraphrase into: “Judge not, that you may not be judged―for with what judgment you judge, you shall be judged! With what measure of dung you cast at others, it shall be measured to you again! And why seest thou the dung that is in thy brother’s life; and seest not the dung that is in thy own life? Or how sayest thou to thy brother: ‘Let me show you the dung in your life!’ and behold a ton of dung is found in your own life? Thou hypocrite, cast out first the dung from thy own life, and then shalt thou be able to cast dung from thy brother’s life and not cast dung at his life!”
It’s a Dung Deal
Yet the world will not do that―and, sadly, that attitude has entered the lives of many, if not most, Catholics. Read the Catholic internet forums, read the blogs, listen to the phone conversations, read their e-mails, listen to their parking lot conversations or whispers. The facts speak for themselves―Catholics have taken on that worldly tendency of sitting on their own dung while exposing the dung of others. They make their own dungeon where they will be forced to wear their own dungarees! The chief reason for this is that they―like the world and its media―will find themselves more comfortable, feeling less guilty in their own “dung” and will not be obliged by conscience to change, if they can find as much “dung” as possible in the lives of those who are (or who are trying to be) good. Thus they try to “level the playing field” and avoid having to change.
We see something similar to this with the Scribes and Pharisees, who had caught a woman in the act of adultery―which many Church Fathers associate with Mary Magdalen. They hauled her off to Our Lord to see if He would condone her being stoned to death―for that is what the Law of God, given to Moses, commanded. “And the Scribes and the Pharisees brought unto Him a woman taken in adultery―and they set her in the midst, and said to Him: ‘Master, this woman was even now taken in adultery! Now Moses, in the Law, commanded us to stone such a one! But what sayest Thou?’ And this they said tempting Him, that they might accuse Him. But Jesus, bowing Himself down, wrote with His finger on the ground. When, therefore, they continued asking Him, He lifted up Himself, and said to them: ‘He that is without sin [dung] among you, let him first cast a stone [cast dung] at her!’ And again stooping down, He wrote on the ground. But they, hearing this, went out one by one, beginning at the eldest. And Jesus alone remained and the woman standing in the midst. Then Jesus, lifting up Himself, said to her: ‘Woman! Where are they that accused thee? Hath no man condemned thee?’ Who said: ‘No man, Lord!’ And Jesus said: ‘Neither will I condemn thee! Go and now sin no more!’” (John 8:3-11). This calls to mind the words of Holy Scripture from the Old Testament: “He raiseth up the needy from the dust and lifteth up the poor from the dunghill―that he may sit with princes, and hold the throne of glory!” (1 Kings 2:8).
Fake Pews of Catholics Preaching Fake News
All of this bring us back to the initial comments above―Trumped-up Fake News, Pharisaical Paradoxes and Catholic Contradictions and Holy Hypocrites. Our Lord came to preach the “Good News” of the Gospel, but many of today’s Catholics have created their own “Fake News” of the Gospel. Just as the Pharisees tweaked and perverted the initial Law and Religion of God as given to Moses―so too have Catholics tweaked and perverted the “Good News” of Christ by their “Fake News” of convenience and preference. This is not only true of Liberals and Modernist like Pope Francis, Cardinal Kasper et al, but it is also true of many Conservatives and Traditionalists who have created their own version of the Faith, just as the Conservative Pharisees did in the time of Christ.
Francis has tweaked the “Good News of Christ” and preaches his tweaked and twisted version of the “Fake News of Francis.” All Liberals and Modernists, like Francis, have their own “Fake News Gospel”―each according to his personal Liberal or Modernist bent or tendency―which is a more or less watered-down Gospel, updated Gospel, science-friendly Gospel, lax and lukewarm Gospel, ever-changing chameleon Gospel, etc. Likewise for the Conservatives and Traditionalists―they will compromise or not compromise according to their tastes, preferences, prejudices, or ignorance―some more, some less. Between them all you have all the shades of gray from black to white.
What complicates matters is the general ignorance of most Modernists, Liberals, Liberal-Conservatives, Conservative-Liberals, Conservative-Traditionalists and Strict Traditionalists―as a whole, everyone is dumbed-down, even the clergy, compared to the clergy and laity of 60 to 70 years ago. Most of them barely read any serious theological works and so lack the overall spiritual muscle to correctly argue their position―though Modernists and Liberals do not even hold the correct position, but most Conservatives and Traditionalists are clueless on many important issues. Consequently, what should be a calm, well-thought-out, logical argument, by default or lack thereof, descends into a name-calling, insult throwing, mud-slinging, emotional tirade. “Wisdom is too high for a fool” (Proverbs 24:7). “Wise men lay up knowledge: but the mouth of the fool is next to confusion” (Proverbs 10:14). “In the mouth of a fool is the rod of pride!” (Proverbs 14:3). “The lips of a fool intermeddle with strife: and his mouth provoketh quarrels” (Proverbs 18:6). “The mouth of a fool is his destruction: and his lips are the ruin of his soul!” (Proverbs 18:7).
Each to His Own Dung
The devil is well-versed in trapping all of the shades of Catholicism―from the black of Modernism all the through Liberalism, Conservatism to the white of Traditionalism. Though Pope Francis might reverse the color scheme there―attributing black to Traditionalism and white to Modernism! Nevertheless, no matter what shade of Catholic you may be―the truth remains incontrovertible, inescapable and irrefutable. We are all sinners! We all have our dung! Whether we be Pharisee or Publican, saint or sinner―for, as St. Augustine says, “every sinner has a past!” St. Peter was a sinner. St. Paul was a sinner. The Apostles were sinners. St. Mary Magdalen was a sinner. All the popes―good and bad―were sinners. Maybe you’re not―but Holy Scripture says: “If we say that we have no sin, we deceive ourselves, and the truth is not in us! If we confess our sins, He is faithful and just, to forgive us our sins, and to cleanse us from all iniquity. If we say that we have not sinned, we make Him a liar, and His word is not in us!” (1 John 1:8-10). St. John tells us that we need to acknowledge our sins, our unworthiness, our wretchedness and repent by confessing our sins.
St. Ambrose, taking up that idea, says: “Repentance must be taken in hand not only anxiously, but also quickly, lest perchance that father of the house in the Gospel who planted a fig-tree in his vineyard should come and seek fruit on it, and finding none, say to the vine-dresser: ‘Cut it down! Why does it encumber the ground?’ (Luke 13:7). And unless the vine-dresser should intercede and say: ‘Lord, let it alone this year also, until I dig about it and dung it, and if it bear fruit — well; but if not let it be cut down!’ {Luke 13:8-9). Let us then dung this field which we possess, and imitate those hard-working farmers, who are not ashamed to satiate the land with rich dung and to scatter the grimy ashes over the field, that they may gather more abundant crops. And the Apostle teaches us how to dung it, saying: ‘I count all things but dung, that I may gain Christ!’ (Philippians 3:8) and he, through evil report [dung cast at him] and good report [praise thrown upon him], attained to pleasing Christ. For he had read that Abraham, when confessing himself to be but dust and ashes (Genesis 18:27), in his deep humility found favor with God. He had read how Job, ‘sitting on a dunghill’ among the ashes (Job 2:8) regained all that he had lost (Job 42:10). He had heard in the utterance of David, how God raises the poor out of the dust, and lifts the needy out of the dunghill: ‘Raising up the needy from the earth, and lifting up the poor out of the dunghill’ (Psalm 112:7). Let us then not be ashamed to confess our sins unto the Lord. Shame indeed there is when each makes known his sins, but that shame, as it were, ploughs his land, removes the ever-recurring brambles, prunes the thorns, and gives life to the fruits which he believed were dead!” (St. Ambrose, Father and Doctor of the Church, “Concerning Repentance”, Book 2).
Too Busy With the Dung of Others
The problem is that we too busy seeking the dung [sins[ in the lives of others, and throwing it at them or spreading it around. We have no time for our own dung [sins]. It is easier to point out the dung of others than to focus upon and admit the dung [sins] in our own lives. Furthermore, we will tolerate tons of dung in our lives, but will not tolerate much in the lives of others. St. Peter epitomizes this when he basically asks Our Lord, “How much dung (sin) must I take from others?” In the Gospels we read: “Then came Peter unto Jesus and said: ‘Lord, how often shall my brother offend against me, and I forgive him? Till seven times?’ Jesus saith to him: ‘I say not to thee, till seven times; but till seventy times seven times!’” (Matthew 18:21-22).
Our Lord refers to it another way: “Not that which goeth into the mouth defileth a man: but what cometh out of the mouth, this defileth a man! … Do you not understand, that whatsoever entereth into the mouth, goeth into the belly, and is cast out into the privy?” [privy = toilet] (Matthew 15:11, 17). “Everything from without, entering into a man, cannot defile him―because it entereth not into his heart, but goeth into the belly, and goeth out into the privy, purging all meats. But the things which come out from a man, they defile a man. For from within out of the heart of men proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within, and defile a man!” (Mark 7:18-23).
The Sewers of the City and the Sewers of the Church
We have to get rid of our dirt and our dung for hygienic reasons. We wash our dishes, our hands, we go to the restroom. City sewers are there to carry away your dung―they help you get rid don’t leave it to you to deal with it. They don’t fine you for it, they don’t rub your nose in it. They expect you to have dung and they are there to help you get rid of it.
The same is true of the Church―She knows that we are all tainted by the Sin (dung) of Original Sin and that we are all sinners (dung producers)― “If we say that we have no sin [no venial dirt or mortal dung], we deceive ourselves, and the truth is not in us! If we say that we have no sin [no dirt or dung], we deceive ourselves, and the truth is not in us. If we confess our sins [dung], He is faithful and just, to forgive us our sins [dirt or dung], and to cleanse us from all iniquity [dirt or dung]. If we say that we have not sinned, we make Him a liar, and His word is not in us” (1 John 1:8-10). St. John says, “If we confess our sins [dung], He is faithful and just to forgive us our sins [dung], and to cleanse us from all iniquity [dung]” ― thus the Church offers us the Sacrament of Confession ― which you could compare to a “spiritual restroom” or “spiritual toilet” where we can excrete (confess) our dirt (venial sin) or dung (mortal sin) and get rid of it; or a “spiritual bathroom” where we are washed clean of our sins [dirt or dung]. The Church does not―like the world―rub our noses in our sins [dirt or dung], but the Church helps us eliminate our sins and washes us clean of our sins in the Precious Blood of Jesus.
This brings us back to Peter asking Our Lord how much forgiveness he ought to show towards his neighbor: “Then came Peter unto Him and said: ‘Lord, how often shall my brother offend against me, and I forgive him? Till seven times?’ Jesus said to him: ‘I say not to thee, till seven times; but till seventy times seven times. Therefore is the Kingdom of Heaven likened to a king, who would take an account of his servants. And when he had begun to take the account, one was brought to him, that owed him ten thousand talents (1 talent was 750 ounces of silver. At today’s silver prices of $16 an ounce, that would put the 10,000 talents at just over $112 million). And as he had not wherewith to pay it, his lord commanded that he should be sold, and his wife and children and all that he had, and payment to be made. But that servant falling down, besought him, saying: Have patience with me, and I will pay thee all. And the lord of that servant being moved with pity, let him go and forgave him the debt.
“But when that servant was gone out, he found one of his fellow servants that owed him an hundred pence (the Roman penny was the eighth part of an ounce. At today’s silver prices, a hundred pence would be just over $200): and laying hold of him, throttled him, saying: ‘Pay what thou owest!’ And his fellow servant falling down, besought him, saying: ‘Have patience with me, and I will pay thee all!’ And he would not: but went and cast him into prison, till he paid the debt.
“Now his fellow servants seeing what was done, were very much grieved, and they came and told their lord all that was done. Then his lord called him and said to him: ‘Thou wicked servant! I forgave thee all the debt, because thou besoughtest me! Shouldst not thou then have had compassion also on thy fellow servant, even as I had compassion on thee?’ And his lord being angry, delivered him to the torturers, until he paid all the debt. So also shall My heavenly Father do to you, if you forgive not everyone his brother from your hearts!” (Matthew 18:21-35).
DOUBLE DAY ARTICLE : Sunday October 6th & Monday October 7th,
October 7th is the feast of Our Lady of the Holy Rosary
Article 4
Before Building-Up Your Rosary, You Must First Dig Down Deep!
October 7th is the feast of Our Lady of the Holy Rosary
Article 4
Before Building-Up Your Rosary, You Must First Dig Down Deep!
State of Disrepair?
Basically, the world is in a state of disrepair because Rosary praying is in a state of disrepair. We are the architects and builders of our own mess! If we choose to ignore Our Lady’s demands and commands, then Heaven is not going to turn a blind-eye and excuse our indifference, insolence and negligence. We have chosen not to make our bed a bed of roses through the Rosary, therefore we must lie in that unmade bed of thorns. What is there about Our Lady’s demands and commands that is so hard to understand? “Pray the Rosary every day in honor of Our Lady of the Rosary, in order to obtain peace for the world and the end of the war, because only she can help you … Say the Rosary every day, to bring peace to the world … The only weapons which will remain for you will be the Rosary and the Sign left by my Son. Each day recite the prayers of the Rosary. With the Rosary, pray for the Pope, the bishops and priests … Pray very much the prayers of the Rosary! … Sacrifice yourselves for sinners … Pray, pray very much, and make sacrifices for sinners; for many souls go to Hell, because there are none to sacrifice themselves and pray for them! … Pray very much for the Pope, Bishops, and Priests!” Heck! Even a child can understand that! It’s not a vocabulary problem―it’s a problem of stubborn selfishness, deliberate deafness, painful procrastination and a rebellious refusal that will inevitably lead to the consequent chastisement. Yes, the world is in a state of disrepair because Rosary praying is in a state of disrepair.
The Frog in the Saucepan Will Just Not Pray!
Like the proverbial frog in the slowly heated pan of water that boils to his death because he would not jump out of the gradually heated water―we are about to boiled to death by the gradually increasing conflicts, persecutions, repressions, constraints and ceaseless chipping-away at the Faith, because we will not jump into action. Like the frog, we wallow in the warmer and warmer worldly waters being heated up by the devil and the world. We feel comfortable in them―too comfortable to pray, or at least too comfortable to pray well and with intensity. Our prayers come from froggy throats and are more of a mere lip-service than cries of heartfelt intensity. In our comfort, as Our Lady of La Salette says, we “have neglected prayer and penance” because, as she adds, “people will think of nothing but amusement!”
We submerge our heads and ears into those warm waters of worldliness so that we cannot hear the consequences that Our Lady of La Salette lists as a consequence of our negligence: “Woe to the inhabitants of the Earth! God will exhaust His wrath upon them, and no one will be able to escape so many afflictions together. God will allow the old serpent to cause divisions among those who reign in every society and in every family. Physical and moral agonies will be suffered. God will abandon mankind to itself and will send punishments which will follow one after the other. The society of men is on the eve of the most terrible scourges and of gravest events. Mankind must expect to be ruled with an iron rod and to drink from the chalice of the wrath of God!” And whose fault is that? Ours! Never mind playing the Adam and Eve game of passing the buck―the buck stops with everyone who knows how to pray the Rosary and refuses to do it. Not just one Rosary, but many Rosaries―just as St. Francisco Marto was told by Our Lady of Fatima that he would not get to Heaven until he had prayed MANY Rosaries. That is why Our Lady of Akita says in 1973: “Pray very much the prayers of the Rosary!”
Ya Get Wot Ya Pay For!
Excuse the spelling, but the multimedia used cliché ― “Ya Get Wot Ya Pay For” ― is equally applicable to how we say or pray our Rosaries ― You will get what you pray for ― You will get as much as you pay [pray]! If you pray each bead in manner that is worth mere pennies ― don’t expect big bucks or much help from Heaven! You need to pray in a way that will change the value of each bead ― from pennies to nuggets of gold. To get that gold, you will have to dig deep! Gold does not grow on trees, waiting to picked―gold is deep underground, waiting to be mined! To mine means to dig. So dig you must and you must dig deep! It is worth the dig when you think of the reward ― Heaven. As Holy Scripture says: “The Kingdom of Heaven is like unto a treasure hidden in a field. Which a man having found, hid it, and for joy thereof goeth, and selleth all that he hath, and buyeth that field. Again the Kingdom of Heaven is like to a merchant seeking good pearls. Who when he had found one pearl of great price, went his way, and sold all that he had, and bought it” (Matthew 13:44-46). “A single Hail Mary said properly is worth more than a hundred and fifty said badly! … A decade said recollectedly will be worth more than thousands of Rosaries said in a hurry, without pausing or reflecting!” (St. Louis de Montfort, Secret of the Rosary, §116, §127).
Short Powerful Punches
The vocal part of the Rosary consists of a few very short prayers, but they have a most powerful effect. The Our Father, the Hail Mary, the Glory Be form the backbone and are the essence of the Rosary. If these simple prayers are used well—and are prayed slowly and with devotion—then a good foundation is laid and marvelous results can flow forth. But mark well the words “prayed slowly and with devotion”! That can be a real challenge, even for the best of folk! God is not mocked, and, therefore, we should pray in a manner that manifests our seriousness about what we are doing, and shows that we really want to pray, thereby, saying what we mean, and meaning what we say! Then, a simple prayer can be powerful and will simply produce powerful results.
We see these powerful “punches” in action against the devil, as St. Louis de Montfort relates in his book, Secret of the Rosary, which we should take to heart―for, today, the devil has been well and truly unleashed in the world.
St. Louis writes: “When St. Dominic was preaching the Rosary near Carcassone, an Albigensian was brought to him who was possessed by the devil. The Saint exorcised him in the presence of a great crowd of people; it appears that over twelve thousand had come to hear him speak. The devils who were in possession of this wretched man were forced to answer St. Dominic’s questions in spite of themselves. St. Dominic put his Rosary round the neck of the possessed man and asked them who, of all the saints in Heaven, was the one they feared most, who should therefore be the most loved and revered by men.
At this they let out such unearthly screams and, speaking through the mouth of the Albigensian, pleaded in a heart‑rending voice: “Dominic, Dominic, have pity on us, we promise you we will never harm you. You have always had compassion for sinners and those in distress; have pity on us, for we are in grievous straits. We are suffering so much already, why do you delight in increasing our pains? Can’t you be satisfied with the pains we now endure? Have mercy on us, have mercy on us!”
St. Dominic was not in the least moved by the pathetic words of those wretched spirits, and told them he would not let them alone until they had answered his question. Then they said they would whisper the answer in such a way that only St. Dominic would be able to hear. The latter firmly insisted upon their answering clearly and audibly. Then the devils kept quiet and would not say another word, completely disregarding St. Dominic’s orders.
So he knelt down and said this prayer to Our Lady: “Oh, most glorious Virgin Mary, I implore you by the power of the Holy Rosary command these enemies of the human race to answer my question.”
No sooner had he said this prayer than a glowing flame leaped out of the ears, nostrils and mouth of the possessed man. Everyone shook with fear, but the fire did not hurt anyone. Then the devils cried, “Dominic, we beseech you, by the Passion of Jesus Christ and the merits of His holy Mother and of all the saints, let us leave the body of this man without speaking further; for the angels will answer your question whenever you wish. After all, are we not liars — so why should you want to believe us? Do not torment us any more, have pity on us.”
“Woe to you, wretched spirits, who do not deserve to be heard,” St. Dominic said, and kneeling down he prayed to the Blessed Virgin: “O most worthy Mother of Wisdom, I am praying for the people assembled here, who have already learned how to say the Angelic Salutation properly. I beg you for the salvation of those here present, compel these adversaries of yours to proclaim the whole truth here and now before the people.”
St. Dominic had scarcely finished this prayer when he saw the Blessed Virgin near at hand surrounded by a multitude of angels. She struck the possessed man with a golden rod that she held and said: “Answer my servant Dominic at once!” It must be noted that the people neither saw nor heard Our Lady, only St. Dominic.
Then the devils started screaming: “Oh, you who are enemy, our downfall and our destruction, why have you come from Heaven to torture us so grievously? O advocate of sinners, you who snatch them from the very jaws of Hell, you who are a most sure path to Heaven, must we, in spite of ourselves, tell the whole truth and confess before everyone who it is who is the cause of our shame and our ruin? Oh, woe to us, princes of darkness. Then listen, you Christians. This Mother of Jesus is most powerful in saving her servants from falling into Hell. She is like the sun which destroys the darkness of our wiles and subtlety. It is she who uncovers our hidden plots, breaks our snares, and makes our temptations useless and ineffective.
“We have to say, however, reluctantly, that no soul who has really persevered in her service has ever been damned with us; one single sigh that she offers to the Blessed Trinity is worth far more than all the prayers, desires, and aspirations of all the saints. We fear her more than all the other saints in Heaven together, and we have no success with her faithful servants. Many Christians who call on her at the hour of death and who really ought to be damned according to our ordinary standards are saved by her intercession. And if that Marietta (it is thus in their fury they called her) did not counter our plans and our efforts, we should have overcome the Church and destroyed it long before this, and caused all the Orders in the Church to fall into error and infidelity. Now that we are forced to speak, we must also tell you that nobody who perseveres in saying the Rosary will be damned, because she obtains for her servants the grace of true contrition for their sins by which they obtain pardon and mercy.” (St. Louis de Montfort, The Secret of the Rosary, §101 to §103).
Praying It Slowly With Devotion is a Well-Aimed Punch
“Then St. Dominic had all the people say the Rosary very slowly and with great devotion, and a wonderful thing happened: at each Hail Mary, which he and the people said, a large number of devils issued forth from the wretched man’s body, under the guise of red‑hot coals. When the devils had all been expelled and the heretic completely delivered from them, Our Lady, although invisible, gave her blessing to the assembled company, and they were filled with joy” (St. Louis de Montfort, The Secret of the Rosary, §104).
Let us take heart from this wonderful incident, and make a resolution to reform ourselves by praying our Rosaries better. Let us pray them more slowly, more deliberately, and with more devotion.
Digging for Rosary Gold
As Our Lady herself said, it is the meditation that is the soul of the Rosary. “Our Lady taught Saint Dominic this excellent method of praying and ordered him to preach it far and wide so as to reawaken the fervor of Christians and to revive [resurrect] in their hearts a love for our Blessed Lord. She also taught it to Blessed Alan de la Roche and said to him in a vision, “When people say 150 Hail Marys, that prayer is very helpful to them and a most pleasing tribute to me. But they will do better still and will please me more if they say these salutations while meditating on the life, death, and Passion of Jesus Christ, for this meditation is the soul of this prayer.” For the Rosary said without the meditation on the sacred mysteries of our salvation would almost be a body without a soul, excellent matter, but without the form, which is the meditation, and which distinguishes it from other devotions” (St. Louis de Montfort, The Secret of the Rosary, §61).
The meditation that is the soul of the Rosary and a soul is precious, valuable, worth more that the whole world: “For what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul? Or what exchange shall a man give for his soul?” (Matthew 16:26). “Lay not up to yourselves treasures on Earth … But lay up to yourselves treasures in Heaven … For where thy treasure is, there is thy heart also!” (Matthew 6:19-21).
When it comes to “digging” for material for gossip, hobbies or other worldly matters, such as news, sports, food, drink, fashion, and other such trivia―we can spend lots of time “digging”. Yet when it comes to “digging” for information on the Mysteries of the Rosary―it more like a work crew where one man is digging and the other 99 just standing around watching him dig. In fact, as regards “digging” for material for meditation on the mysteries, it is more like 1 person “digging” and 10,000 standing around being totally indifferent while browsing their smartphones! People just don’t care! They think they are ‘saints’ by merely mechanically mumbling the prayers of the Rosary―while their minds are either numb or somewhere else! We need to break-free from these chains of indifference and start complying with Our Lady’s wishes―which are, not to merely SAY the Rosary, but to PRAY the Rosary―and that is only achieved when we MEDITATE on its mysteries.
Merely announcing the title of the mystery and then have some vague, nebulous, half-focused thoughts on what happened in the mystery ― (thoughts that could be summed-up in one single short sentence) ― is NOT a meditation. It is barely pious thinking! MEDITATION―for it to be worthy of its name―entails a thorough examination of some part of the mystery (digging-deep) and then, for it to qualify as a MEDITATION, a resolution of some kind has to be taken. A resolution to change something, start doing something, stop doing something, doing something better, doing something less, etc., etc. It can bear upon yourself or others. It can be in relation to persons, places or things. Nothing is excluded from being a potential element of a resolution. THAT IS MEDITATION―a thorough spiritual examination of something followed by the formulation of a RESOLUTION that you are going to PUT INTO PRACTICE and not merely consigned to the “Seen It but have nothing about it” compartment of your mind. It is mind-boggling that priests, religious, teachers and even parents fail to comprehend that truth―and if they do comprehend it, then they are doubly guilty for not preaching or teaching that truth to those in their care (parishioners, students, children).
No Gold Diggers―Only Grave Diggers―We Dig Our Own Grave
You know―sometimes we need to sit-down and seriously what we are asking from Heaven (the Holy Trinity, Our Lady, the Angels and Saints) and what it is that we are giving in exchange for what we want! For goodness sakes! We are asking for ETERNAL LIFE! A life full of every good a person could expect! Total joy! Total happiness! Total peace! A live where everyone TRULY loves each other! No agendas, no recriminations, no two-facedness, no gossip, no envy, no jealousy, no anger, no suspicion, no resentment, no vengeful thoughts, no evil thoughts! A life where there is no illness, no deformity, no pain, no suffering, no sorrow, no death! A life ―for the more materially minded among you―where you won’t have to go to work, won’t have to pay mortgage payments, won’t have to pay taxes, won’t have to pay for the utilities, won’t have worry about maintenance and repairs, won’t have to buy anything nor pay for anything! The list could go on for pages and pages! AND YOU EXPECT TO GET THAT AND A WHOLE LOT MORE FOR THE PITIFUL PAYMENTS YOU HAVE MADE SO FAR FOR YOUR ETERNAL RETIREMENT FUND? Imagine what you have to pay in this world to secure a fraction of what God offers to the few who will make it to Heaven! And why will only a few make it to Heaven―it is not because God does not have enough room in His House! It is simply down to the fact that people DO NOT WANT TO PAY WHAT GOD ASKS FOR! Is God asking too much? Is the price too high? Is it beyond the means of most folk? NO! The price―in comparison to what you get―is a pittance! Yet we are SO CHEAP that we don’t even want to pay a “ROCK BOTTOM PRICE”―somehow, as though it was a Social Security benefit, WE EXPECT IT FOR FREE! Hence it is that, rather then dig for spiritual gold, we instead choose to dig our own graves―eternal graves―where we “die to God” but “live for the world and its prince, the devil (hiding behind the ‘nice’ world).” It is not what God wants, but it is what we get for our negligence and “cheapness”!
The Sole Soul Solution
We need to put a stop to all this! We need to change! The Rosary, as Our Lady has said, is to be the instrument of that change, a solution (or soul-ution) to our problems. Sr. Lucia of Fatima revealed that truth, when she said in her December 26th, 1957, interview with Fr. Fuentes: “As for the Holy Rosary, Father, in these last times in which we are living, the Blessed Virgin has given a new efficacy to the praying of the Holy Rosary. This in such a way that there is no problem that cannot be resolved by praying the Rosary, no matter how difficult it is ― be it temporal or above all spiritual ― in the spiritual life of each of us, or the lives of our families, be they our families in the world or Religious Communities, or even in the lives of peoples and nations. I repeat, there is no problem, as difficult as it may be, that we cannot resolve at this time by praying the Holy Rosary. With the Holy Rosary we will save ourselves, sanctify ourselves, console Our Lord and obtain the salvation of many souls!”
Our Lady, herself, has already indicated that at Fatima on July 1th, 1917: “Pray the Rosary every day in honor of Our Lady of the Rosary … because only she can help you!” She reiterated that truth at Akita, in 1973: “The only weapons that will remain for you will be the Rosary and Sign left by my Son!”
The Rosary is a Seed of Devotion to Mary
The Rosary itself is not the be all and end all of devotion to Mary—it must be looked upon as merely being a seed that potentially contains a true devotion, but that seed must be planted and must grow and grow, much like the mustard seed that Our Lord speaks about in the Gospel: “The Kingdom of Heaven is like to a grain of mustard seed, which a man took and sowed in his field. Which is the least indeed of all seeds; but when it is grown up, it is greater than all herbs, and becometh a tree, so that the birds of the air come, and dwell in the branches thereof” (Matthew 13:31-32). You could also say that even though the Rosary is not by itself a true devotion to Mary, nevertheless, a true devotion to Mary cannot be true if there is no true devotion to the Rosary.
There can be no doubt that Heaven intends the Rosary to be a universal tool and remedy for all problems we can possibly face. Sr. Lucia of Fatima revealed this to Fr. Fuentes in 1957, when she said: “Prayer and sacrifice are the two means to save the world. As for the Holy Rosary, Father, in these last times in which we are living, the Blessed Virgin has given a new efficacy to the praying of the Holy Rosary. This in such a way that there is no problem that cannot be resolved by praying the Rosary, no matter how difficult it is ― be it temporal or above all spiritual ― in the spiritual life of each of us, or the lives of our families, be they our families in the world or Religious Communities, or even in the lives of peoples and nations. I repeat, there is no problem, as difficult as it may be, that we cannot resolve at this time by praying the Holy Rosary. With the Holy Rosary we will save ourselves, sanctify ourselves, console Our Lord and obtain the salvation of many souls. Then, there is devotion to the Immaculate Heart of Mary, our Most Holy Mother, holding her as the seat of mercy, goodness and pardon and the sure door to enter Heaven.”
Seed Gone To Waste!
Unfortunately, the seed of the Rosary is a seed that has gone to waste in the case of most Catholics. Only 2% of American Catholics pray the Rosary each and every day—which is what Our Lady has always demanded. In the very first Fatima apparition, Lucia asked Our Lady: “Will I go to Heaven?” To which Our Lady replied: “Yes, you will go.” Lucia asked: “And Jacinta?” Our Lady said: “She will go too!” Then Lucia asked: “And Francisco?” At this point Our Lady was hesitant and silent for a moment, and then at last she said: “He will also go, but he has to pray many Rosaries first!” This demand for Rosaries was also made at all the other apparitions: “Say the Rosary every day (June)… Continue to pray the Rosary every day (July) … Pray, pray very much … Continue to say the Rosary every day (August) … Continue to pray the Rosary (September) … Continue always to pray the Rosary every day (October). In 1973, Our Lady of Akita added: “Pray very much … Pray with fervor (July) … Prayer, penance and courageous sacrifices can soften the Father’s anger … Be faithful and fervent in prayer to console the Master (August) … The only weapons which will remain for you will be the Rosary and the Sign left by my Son. Each day recite the prayers of the Rosary … Pray very much the prayers of the Rosary” (October).
Are You A “Doubting Thomas”?
Sometimes you may find it hard to believe that such a little simple thing like the Rosary can be called a weapon. Yet that is what the Popes and Saints of the Church tell us. Perhaps it is our scientific, materialistic, skeptical age that influences our way of thinking, or it may be that we are a “Doubting Thomas”, who hasn’t personally witnessed any Rosary miracles, and so we think to ourselves “Unless I experience or see a miracle myself, I will not believe!”
Yet, I am sure, those miracles happen more often than we imagine throughout the world of devout Rosary clients. Most are perhaps miracles of grace, some will be physical miracles. Let us not think for one moment that our skepticism limits the power in any way.
Pope Pius XI wrote that “The Rosary is a powerful weapon to put the demons to flight and to keep oneself from sin . . . It serves admirably to overcome the enemies of God and of religion.”
St. Padre Pio used to say that “The Rosary is the weapon!”
In a letter to Dom Umberto Maria Pasquale, an Italian Salesian priest, Sister Lucia of Fatima wrote: “The decadence which exists in the world is without doubt the consequence of a lack the spirit of prayer. It was in anticipation of this confusion that the Blessed Virgin recommended the recitation of the Rosary with such insistence. And, as the Rosary is, after the Mass, the most appropriate prayer for preserving the Faith in souls, the devil has unleashed his struggle against it. Unfortunately, we see the disasters he has caused ... We must defend souls against errors which can make them stray from the good road. I cannot help them other than by my poor and humble prayers and my sacrifices; but you, Fr. Umberto, you have a much more extended field of action to develop your apostolate. We cannot and we must not stop ourselves, nor allow, as Our Lord says, the sons of darkness to be more wise than the children of Light ... The Rosary is the most powerful weapon for defending ourselves on the field of battle.”
Basically, the world is in a state of disrepair because Rosary praying is in a state of disrepair. We are the architects and builders of our own mess! If we choose to ignore Our Lady’s demands and commands, then Heaven is not going to turn a blind-eye and excuse our indifference, insolence and negligence. We have chosen not to make our bed a bed of roses through the Rosary, therefore we must lie in that unmade bed of thorns. What is there about Our Lady’s demands and commands that is so hard to understand? “Pray the Rosary every day in honor of Our Lady of the Rosary, in order to obtain peace for the world and the end of the war, because only she can help you … Say the Rosary every day, to bring peace to the world … The only weapons which will remain for you will be the Rosary and the Sign left by my Son. Each day recite the prayers of the Rosary. With the Rosary, pray for the Pope, the bishops and priests … Pray very much the prayers of the Rosary! … Sacrifice yourselves for sinners … Pray, pray very much, and make sacrifices for sinners; for many souls go to Hell, because there are none to sacrifice themselves and pray for them! … Pray very much for the Pope, Bishops, and Priests!” Heck! Even a child can understand that! It’s not a vocabulary problem―it’s a problem of stubborn selfishness, deliberate deafness, painful procrastination and a rebellious refusal that will inevitably lead to the consequent chastisement. Yes, the world is in a state of disrepair because Rosary praying is in a state of disrepair.
The Frog in the Saucepan Will Just Not Pray!
Like the proverbial frog in the slowly heated pan of water that boils to his death because he would not jump out of the gradually heated water―we are about to boiled to death by the gradually increasing conflicts, persecutions, repressions, constraints and ceaseless chipping-away at the Faith, because we will not jump into action. Like the frog, we wallow in the warmer and warmer worldly waters being heated up by the devil and the world. We feel comfortable in them―too comfortable to pray, or at least too comfortable to pray well and with intensity. Our prayers come from froggy throats and are more of a mere lip-service than cries of heartfelt intensity. In our comfort, as Our Lady of La Salette says, we “have neglected prayer and penance” because, as she adds, “people will think of nothing but amusement!”
We submerge our heads and ears into those warm waters of worldliness so that we cannot hear the consequences that Our Lady of La Salette lists as a consequence of our negligence: “Woe to the inhabitants of the Earth! God will exhaust His wrath upon them, and no one will be able to escape so many afflictions together. God will allow the old serpent to cause divisions among those who reign in every society and in every family. Physical and moral agonies will be suffered. God will abandon mankind to itself and will send punishments which will follow one after the other. The society of men is on the eve of the most terrible scourges and of gravest events. Mankind must expect to be ruled with an iron rod and to drink from the chalice of the wrath of God!” And whose fault is that? Ours! Never mind playing the Adam and Eve game of passing the buck―the buck stops with everyone who knows how to pray the Rosary and refuses to do it. Not just one Rosary, but many Rosaries―just as St. Francisco Marto was told by Our Lady of Fatima that he would not get to Heaven until he had prayed MANY Rosaries. That is why Our Lady of Akita says in 1973: “Pray very much the prayers of the Rosary!”
Ya Get Wot Ya Pay For!
Excuse the spelling, but the multimedia used cliché ― “Ya Get Wot Ya Pay For” ― is equally applicable to how we say or pray our Rosaries ― You will get what you pray for ― You will get as much as you pay [pray]! If you pray each bead in manner that is worth mere pennies ― don’t expect big bucks or much help from Heaven! You need to pray in a way that will change the value of each bead ― from pennies to nuggets of gold. To get that gold, you will have to dig deep! Gold does not grow on trees, waiting to picked―gold is deep underground, waiting to be mined! To mine means to dig. So dig you must and you must dig deep! It is worth the dig when you think of the reward ― Heaven. As Holy Scripture says: “The Kingdom of Heaven is like unto a treasure hidden in a field. Which a man having found, hid it, and for joy thereof goeth, and selleth all that he hath, and buyeth that field. Again the Kingdom of Heaven is like to a merchant seeking good pearls. Who when he had found one pearl of great price, went his way, and sold all that he had, and bought it” (Matthew 13:44-46). “A single Hail Mary said properly is worth more than a hundred and fifty said badly! … A decade said recollectedly will be worth more than thousands of Rosaries said in a hurry, without pausing or reflecting!” (St. Louis de Montfort, Secret of the Rosary, §116, §127).
Short Powerful Punches
The vocal part of the Rosary consists of a few very short prayers, but they have a most powerful effect. The Our Father, the Hail Mary, the Glory Be form the backbone and are the essence of the Rosary. If these simple prayers are used well—and are prayed slowly and with devotion—then a good foundation is laid and marvelous results can flow forth. But mark well the words “prayed slowly and with devotion”! That can be a real challenge, even for the best of folk! God is not mocked, and, therefore, we should pray in a manner that manifests our seriousness about what we are doing, and shows that we really want to pray, thereby, saying what we mean, and meaning what we say! Then, a simple prayer can be powerful and will simply produce powerful results.
We see these powerful “punches” in action against the devil, as St. Louis de Montfort relates in his book, Secret of the Rosary, which we should take to heart―for, today, the devil has been well and truly unleashed in the world.
St. Louis writes: “When St. Dominic was preaching the Rosary near Carcassone, an Albigensian was brought to him who was possessed by the devil. The Saint exorcised him in the presence of a great crowd of people; it appears that over twelve thousand had come to hear him speak. The devils who were in possession of this wretched man were forced to answer St. Dominic’s questions in spite of themselves. St. Dominic put his Rosary round the neck of the possessed man and asked them who, of all the saints in Heaven, was the one they feared most, who should therefore be the most loved and revered by men.
At this they let out such unearthly screams and, speaking through the mouth of the Albigensian, pleaded in a heart‑rending voice: “Dominic, Dominic, have pity on us, we promise you we will never harm you. You have always had compassion for sinners and those in distress; have pity on us, for we are in grievous straits. We are suffering so much already, why do you delight in increasing our pains? Can’t you be satisfied with the pains we now endure? Have mercy on us, have mercy on us!”
St. Dominic was not in the least moved by the pathetic words of those wretched spirits, and told them he would not let them alone until they had answered his question. Then they said they would whisper the answer in such a way that only St. Dominic would be able to hear. The latter firmly insisted upon their answering clearly and audibly. Then the devils kept quiet and would not say another word, completely disregarding St. Dominic’s orders.
So he knelt down and said this prayer to Our Lady: “Oh, most glorious Virgin Mary, I implore you by the power of the Holy Rosary command these enemies of the human race to answer my question.”
No sooner had he said this prayer than a glowing flame leaped out of the ears, nostrils and mouth of the possessed man. Everyone shook with fear, but the fire did not hurt anyone. Then the devils cried, “Dominic, we beseech you, by the Passion of Jesus Christ and the merits of His holy Mother and of all the saints, let us leave the body of this man without speaking further; for the angels will answer your question whenever you wish. After all, are we not liars — so why should you want to believe us? Do not torment us any more, have pity on us.”
“Woe to you, wretched spirits, who do not deserve to be heard,” St. Dominic said, and kneeling down he prayed to the Blessed Virgin: “O most worthy Mother of Wisdom, I am praying for the people assembled here, who have already learned how to say the Angelic Salutation properly. I beg you for the salvation of those here present, compel these adversaries of yours to proclaim the whole truth here and now before the people.”
St. Dominic had scarcely finished this prayer when he saw the Blessed Virgin near at hand surrounded by a multitude of angels. She struck the possessed man with a golden rod that she held and said: “Answer my servant Dominic at once!” It must be noted that the people neither saw nor heard Our Lady, only St. Dominic.
Then the devils started screaming: “Oh, you who are enemy, our downfall and our destruction, why have you come from Heaven to torture us so grievously? O advocate of sinners, you who snatch them from the very jaws of Hell, you who are a most sure path to Heaven, must we, in spite of ourselves, tell the whole truth and confess before everyone who it is who is the cause of our shame and our ruin? Oh, woe to us, princes of darkness. Then listen, you Christians. This Mother of Jesus is most powerful in saving her servants from falling into Hell. She is like the sun which destroys the darkness of our wiles and subtlety. It is she who uncovers our hidden plots, breaks our snares, and makes our temptations useless and ineffective.
“We have to say, however, reluctantly, that no soul who has really persevered in her service has ever been damned with us; one single sigh that she offers to the Blessed Trinity is worth far more than all the prayers, desires, and aspirations of all the saints. We fear her more than all the other saints in Heaven together, and we have no success with her faithful servants. Many Christians who call on her at the hour of death and who really ought to be damned according to our ordinary standards are saved by her intercession. And if that Marietta (it is thus in their fury they called her) did not counter our plans and our efforts, we should have overcome the Church and destroyed it long before this, and caused all the Orders in the Church to fall into error and infidelity. Now that we are forced to speak, we must also tell you that nobody who perseveres in saying the Rosary will be damned, because she obtains for her servants the grace of true contrition for their sins by which they obtain pardon and mercy.” (St. Louis de Montfort, The Secret of the Rosary, §101 to §103).
Praying It Slowly With Devotion is a Well-Aimed Punch
“Then St. Dominic had all the people say the Rosary very slowly and with great devotion, and a wonderful thing happened: at each Hail Mary, which he and the people said, a large number of devils issued forth from the wretched man’s body, under the guise of red‑hot coals. When the devils had all been expelled and the heretic completely delivered from them, Our Lady, although invisible, gave her blessing to the assembled company, and they were filled with joy” (St. Louis de Montfort, The Secret of the Rosary, §104).
Let us take heart from this wonderful incident, and make a resolution to reform ourselves by praying our Rosaries better. Let us pray them more slowly, more deliberately, and with more devotion.
Digging for Rosary Gold
As Our Lady herself said, it is the meditation that is the soul of the Rosary. “Our Lady taught Saint Dominic this excellent method of praying and ordered him to preach it far and wide so as to reawaken the fervor of Christians and to revive [resurrect] in their hearts a love for our Blessed Lord. She also taught it to Blessed Alan de la Roche and said to him in a vision, “When people say 150 Hail Marys, that prayer is very helpful to them and a most pleasing tribute to me. But they will do better still and will please me more if they say these salutations while meditating on the life, death, and Passion of Jesus Christ, for this meditation is the soul of this prayer.” For the Rosary said without the meditation on the sacred mysteries of our salvation would almost be a body without a soul, excellent matter, but without the form, which is the meditation, and which distinguishes it from other devotions” (St. Louis de Montfort, The Secret of the Rosary, §61).
The meditation that is the soul of the Rosary and a soul is precious, valuable, worth more that the whole world: “For what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul? Or what exchange shall a man give for his soul?” (Matthew 16:26). “Lay not up to yourselves treasures on Earth … But lay up to yourselves treasures in Heaven … For where thy treasure is, there is thy heart also!” (Matthew 6:19-21).
When it comes to “digging” for material for gossip, hobbies or other worldly matters, such as news, sports, food, drink, fashion, and other such trivia―we can spend lots of time “digging”. Yet when it comes to “digging” for information on the Mysteries of the Rosary―it more like a work crew where one man is digging and the other 99 just standing around watching him dig. In fact, as regards “digging” for material for meditation on the mysteries, it is more like 1 person “digging” and 10,000 standing around being totally indifferent while browsing their smartphones! People just don’t care! They think they are ‘saints’ by merely mechanically mumbling the prayers of the Rosary―while their minds are either numb or somewhere else! We need to break-free from these chains of indifference and start complying with Our Lady’s wishes―which are, not to merely SAY the Rosary, but to PRAY the Rosary―and that is only achieved when we MEDITATE on its mysteries.
Merely announcing the title of the mystery and then have some vague, nebulous, half-focused thoughts on what happened in the mystery ― (thoughts that could be summed-up in one single short sentence) ― is NOT a meditation. It is barely pious thinking! MEDITATION―for it to be worthy of its name―entails a thorough examination of some part of the mystery (digging-deep) and then, for it to qualify as a MEDITATION, a resolution of some kind has to be taken. A resolution to change something, start doing something, stop doing something, doing something better, doing something less, etc., etc. It can bear upon yourself or others. It can be in relation to persons, places or things. Nothing is excluded from being a potential element of a resolution. THAT IS MEDITATION―a thorough spiritual examination of something followed by the formulation of a RESOLUTION that you are going to PUT INTO PRACTICE and not merely consigned to the “Seen It but have nothing about it” compartment of your mind. It is mind-boggling that priests, religious, teachers and even parents fail to comprehend that truth―and if they do comprehend it, then they are doubly guilty for not preaching or teaching that truth to those in their care (parishioners, students, children).
No Gold Diggers―Only Grave Diggers―We Dig Our Own Grave
You know―sometimes we need to sit-down and seriously what we are asking from Heaven (the Holy Trinity, Our Lady, the Angels and Saints) and what it is that we are giving in exchange for what we want! For goodness sakes! We are asking for ETERNAL LIFE! A life full of every good a person could expect! Total joy! Total happiness! Total peace! A live where everyone TRULY loves each other! No agendas, no recriminations, no two-facedness, no gossip, no envy, no jealousy, no anger, no suspicion, no resentment, no vengeful thoughts, no evil thoughts! A life where there is no illness, no deformity, no pain, no suffering, no sorrow, no death! A life ―for the more materially minded among you―where you won’t have to go to work, won’t have to pay mortgage payments, won’t have to pay taxes, won’t have to pay for the utilities, won’t have worry about maintenance and repairs, won’t have to buy anything nor pay for anything! The list could go on for pages and pages! AND YOU EXPECT TO GET THAT AND A WHOLE LOT MORE FOR THE PITIFUL PAYMENTS YOU HAVE MADE SO FAR FOR YOUR ETERNAL RETIREMENT FUND? Imagine what you have to pay in this world to secure a fraction of what God offers to the few who will make it to Heaven! And why will only a few make it to Heaven―it is not because God does not have enough room in His House! It is simply down to the fact that people DO NOT WANT TO PAY WHAT GOD ASKS FOR! Is God asking too much? Is the price too high? Is it beyond the means of most folk? NO! The price―in comparison to what you get―is a pittance! Yet we are SO CHEAP that we don’t even want to pay a “ROCK BOTTOM PRICE”―somehow, as though it was a Social Security benefit, WE EXPECT IT FOR FREE! Hence it is that, rather then dig for spiritual gold, we instead choose to dig our own graves―eternal graves―where we “die to God” but “live for the world and its prince, the devil (hiding behind the ‘nice’ world).” It is not what God wants, but it is what we get for our negligence and “cheapness”!
The Sole Soul Solution
We need to put a stop to all this! We need to change! The Rosary, as Our Lady has said, is to be the instrument of that change, a solution (or soul-ution) to our problems. Sr. Lucia of Fatima revealed that truth, when she said in her December 26th, 1957, interview with Fr. Fuentes: “As for the Holy Rosary, Father, in these last times in which we are living, the Blessed Virgin has given a new efficacy to the praying of the Holy Rosary. This in such a way that there is no problem that cannot be resolved by praying the Rosary, no matter how difficult it is ― be it temporal or above all spiritual ― in the spiritual life of each of us, or the lives of our families, be they our families in the world or Religious Communities, or even in the lives of peoples and nations. I repeat, there is no problem, as difficult as it may be, that we cannot resolve at this time by praying the Holy Rosary. With the Holy Rosary we will save ourselves, sanctify ourselves, console Our Lord and obtain the salvation of many souls!”
Our Lady, herself, has already indicated that at Fatima on July 1th, 1917: “Pray the Rosary every day in honor of Our Lady of the Rosary … because only she can help you!” She reiterated that truth at Akita, in 1973: “The only weapons that will remain for you will be the Rosary and Sign left by my Son!”
The Rosary is a Seed of Devotion to Mary
The Rosary itself is not the be all and end all of devotion to Mary—it must be looked upon as merely being a seed that potentially contains a true devotion, but that seed must be planted and must grow and grow, much like the mustard seed that Our Lord speaks about in the Gospel: “The Kingdom of Heaven is like to a grain of mustard seed, which a man took and sowed in his field. Which is the least indeed of all seeds; but when it is grown up, it is greater than all herbs, and becometh a tree, so that the birds of the air come, and dwell in the branches thereof” (Matthew 13:31-32). You could also say that even though the Rosary is not by itself a true devotion to Mary, nevertheless, a true devotion to Mary cannot be true if there is no true devotion to the Rosary.
There can be no doubt that Heaven intends the Rosary to be a universal tool and remedy for all problems we can possibly face. Sr. Lucia of Fatima revealed this to Fr. Fuentes in 1957, when she said: “Prayer and sacrifice are the two means to save the world. As for the Holy Rosary, Father, in these last times in which we are living, the Blessed Virgin has given a new efficacy to the praying of the Holy Rosary. This in such a way that there is no problem that cannot be resolved by praying the Rosary, no matter how difficult it is ― be it temporal or above all spiritual ― in the spiritual life of each of us, or the lives of our families, be they our families in the world or Religious Communities, or even in the lives of peoples and nations. I repeat, there is no problem, as difficult as it may be, that we cannot resolve at this time by praying the Holy Rosary. With the Holy Rosary we will save ourselves, sanctify ourselves, console Our Lord and obtain the salvation of many souls. Then, there is devotion to the Immaculate Heart of Mary, our Most Holy Mother, holding her as the seat of mercy, goodness and pardon and the sure door to enter Heaven.”
Seed Gone To Waste!
Unfortunately, the seed of the Rosary is a seed that has gone to waste in the case of most Catholics. Only 2% of American Catholics pray the Rosary each and every day—which is what Our Lady has always demanded. In the very first Fatima apparition, Lucia asked Our Lady: “Will I go to Heaven?” To which Our Lady replied: “Yes, you will go.” Lucia asked: “And Jacinta?” Our Lady said: “She will go too!” Then Lucia asked: “And Francisco?” At this point Our Lady was hesitant and silent for a moment, and then at last she said: “He will also go, but he has to pray many Rosaries first!” This demand for Rosaries was also made at all the other apparitions: “Say the Rosary every day (June)… Continue to pray the Rosary every day (July) … Pray, pray very much … Continue to say the Rosary every day (August) … Continue to pray the Rosary (September) … Continue always to pray the Rosary every day (October). In 1973, Our Lady of Akita added: “Pray very much … Pray with fervor (July) … Prayer, penance and courageous sacrifices can soften the Father’s anger … Be faithful and fervent in prayer to console the Master (August) … The only weapons which will remain for you will be the Rosary and the Sign left by my Son. Each day recite the prayers of the Rosary … Pray very much the prayers of the Rosary” (October).
Are You A “Doubting Thomas”?
Sometimes you may find it hard to believe that such a little simple thing like the Rosary can be called a weapon. Yet that is what the Popes and Saints of the Church tell us. Perhaps it is our scientific, materialistic, skeptical age that influences our way of thinking, or it may be that we are a “Doubting Thomas”, who hasn’t personally witnessed any Rosary miracles, and so we think to ourselves “Unless I experience or see a miracle myself, I will not believe!”
Yet, I am sure, those miracles happen more often than we imagine throughout the world of devout Rosary clients. Most are perhaps miracles of grace, some will be physical miracles. Let us not think for one moment that our skepticism limits the power in any way.
Pope Pius XI wrote that “The Rosary is a powerful weapon to put the demons to flight and to keep oneself from sin . . . It serves admirably to overcome the enemies of God and of religion.”
St. Padre Pio used to say that “The Rosary is the weapon!”
In a letter to Dom Umberto Maria Pasquale, an Italian Salesian priest, Sister Lucia of Fatima wrote: “The decadence which exists in the world is without doubt the consequence of a lack the spirit of prayer. It was in anticipation of this confusion that the Blessed Virgin recommended the recitation of the Rosary with such insistence. And, as the Rosary is, after the Mass, the most appropriate prayer for preserving the Faith in souls, the devil has unleashed his struggle against it. Unfortunately, we see the disasters he has caused ... We must defend souls against errors which can make them stray from the good road. I cannot help them other than by my poor and humble prayers and my sacrifices; but you, Fr. Umberto, you have a much more extended field of action to develop your apostolate. We cannot and we must not stop ourselves, nor allow, as Our Lord says, the sons of darkness to be more wise than the children of Light ... The Rosary is the most powerful weapon for defending ourselves on the field of battle.”
DOUBLE DAY ARTICLE : Friday October 4th & Saturday October 5th
Article 3
Resurrecting Your Rosary From The Dead!
Article 3
Resurrecting Your Rosary From The Dead!
What Are The Odds?
What is your Rosary like? No, not the beads―but how you use them! The odds are stacked heavily on the side of your Rosary being either “sick”, “dying” or “dead”! That is the case for most people in the world today―and even way back in the time of St. Louis de Montfort (1673-1716), who, if you did not realize or connect, lived at the same time as St. Margaret Mary Alacoque (1647-1690). She was 26 years old when St. Louis was born―and St. Louis lived for a further 26 years after St. Margaret Mary died.
What’s the Connection?
Making the connection―not just in years, but in spiritual circumstances. It was during this time, that Our Lord, as the Sacred Heart, appeared to St. Margaret Mary on December 21st, 1674 and also during the 13 months. Thus, St. Louis de Montfort was almost two-years old at the time of that first apparition―being born on January 31st, 1673. Just as a side note, St. Margaret Mary’s feast day is coming up soon―October 17th.
What’s the Point?
The chief point of Our Lord’s messages to St. Margaret Mary concerned the lukewarmness, tepidity, torpor, coldness and indifference being shown to Him at that time―and, sad to say, but that attitude has continued to exist to our very own times. That same attitude― lukewarmness, tepidity, torpor, coldness and indifference―is also, obviously, shown to Our Lady in general and the Holy Rosary in particular. Our Lord complained to St. Margaret Mary: “Behold this Heart which has so loved men that It spared nothing, even going so far as to exhaust and consume Itself, to prove to them Its love. And in return I receive from the greater part of men nothing but ingratitude, by the contempt, irreverence, sacrileges and coldness with which they treat Me … This is more grievous to Me than all that I endured in My Passion. If they would only give Me some return of love, I should not reckon all that I have done for them, and I would do yet more if possible. But they have only coldness and contempt for all My endeavors to do them good.”
The same could be said of Our Lady and her Holy Rosary. She has continually―in her apparitions―stressed the importance and need for the Holy Rosary, but, with the Sacred Heart, she can just as well say: “And in return I receive from the greater part of men nothing but ingratitude, by the contempt, irreverence, sacrileges and coldness! … They have only coldness and contempt for all My endeavors to do them good!” That is, essentially, what Our Lady communicated to Sr. Lucia of Fatima, who relayed the following message to us:
“Father, the Blessed Virgin is very sad, because no one heeds her message; neither the good nor the bad. The good continue on with their life of virtue and apostolate, but they do not unite their lives to the message of Fatima. Sinners keep following the road of evil because they do not see the terrible chastisement about to befall them!” (Sr. Lucia to Fr. Fuentes, December 26th, 1957).
Do Not Be Ashamed!
Do not be ashamed to admit that your Rosary―that is to say your manner of praying the Rosary―is sick, dying or dead. Yes, you may be at fault―most likely you are at fault―but when you go to a doctor or physician, it is wise to report and admit all that has happened in leading up to the injury. That way, he can make a proper diagnosis and take the proper procedures and apply the correct remedies to help you out of your discomfort, disease or illness. When it concerns the faults of ourselves―pride tends to conceal and humility tends to reveal. When it concerns the faults of others, the opposite is true―pride tends to reveal and humility tends to conceal.
Our Lord said to one of His mystics: “If you saw yourself as I see you―then you would die in terror!” If Our Lord said that to someone a mystic―someone who had by that very title made much progress in the spiritual life―then what would Our Lord or Our Lady say to us about how we pray, or say, the Rosary? We already have a hint through the words Our Lady addressed to the two seers at La Salette―the fourteen year old Melanie Calvat and the eleven-year-old Maximin Giraud―when she asked them: “Do you say your prayers properly, my children?”
Let us interject here the words of St. Louis de Montfort: “It is not so much the length of a prayer as the fervor with which it is said which pleases God and touches his heart. A single Hail Mary said properly is worth more than a hundred and fifty said badly. Most Catholics say the Rosary, either the whole fifteen mysteries or five of them, or at least a few decades. Why is it then that so few of them give up their sins and make progress in virtue, if not because they are not saying them as they should. It is a good thing to think over how we should pray if we want to please God and become more holy” (St. Louis de Montfort, The Secret of the Rosary, §117).
As Our Lady of Good Success, she would complain: “O if only human beings knew what Heaven is and what it is to possess God, how differently they would live, sparing no sacrifice in order to enter more fully into possession of it! But some let themselves be dazzled by the false glamour of honors and human greatness, while others are blinded by self-love, not realizing that they are falling into lukewarmness, that immense evil which destroys their fervor, humility, self-renunciation and the ceaseless practice of virtues and fraternal charity and child-like simplicity!” (Our Lady of Good Success).
Clothing Our Lady With Rosary Rags
This is why we read, in St. Louis de Montfort’s book, The Secret of the Rosary, of many occasions where Our Lady rebukes those who pray the Rosary badly, carelessly or indifferently:
“We earnestly advise everyone to say the Rosary: the virtuous, that they may persevere and grow in the grace of God; sinners, that they may rise from their sins. But God forbid we should ever encourage a sinner to think that Our Lady will protect him with her mantle if he continues to love sin, for it will turn into a mantle of damnation which will hide his sins from the public eye. The Rosary, which is a remedy for all ills, would then be turned into a deadly poison. ‘Corruptio optimi pessima.’ The learned Cardinal Hugues tells us that one should be as pure as an angel to approach the Blessed Virgin and say the Angelic Salutation. One day, Our Lady showed herself to an immoral man, who used to say the Rosary regularly every day. She showed him a bowl of beautiful fruit, but the bowl itself was covered with filth. The man was horrified to see this, and Our Lady said to him, ‘This is the way you are honoring me. You are giving me beautiful roses in a dirty bowl. Do you think I can find them pleasing to me?’” (St. Louis de Montfort, The Secret of the Rosary, §118).
“We read in the life of Blessed Hermann of the Order of the Premonstratensians, that, at one time, when he used to say the Rosary attentively and devoutly while meditating on the mysteries, Our Lady used to appear to him resplendent in breathtaking majesty and beauty. But, as time went on, his fervor cooled and he fell into the way of saying his Rosary hurriedly and without giving it his full attention. Then one day Our Lady appeared to him again, but this time she was far from beautiful, and her face was furrowed and drawn with sadness. Blessed Hermann was appalled at the change in her, and Our Lady explained, ‘This is how I look to you, Hermann, because this is how you are treating me; as a woman to be despised and of no importance! Why do you no longer greet me with respect and attention while meditating on my mysteries and praising my privileges?’” (St. Louis de Montfort, The Secret of the Rosary, §120).
“Blessed Alan de la Roche and other writers, including St. Robert Bellarmine, tell the story of how a good priest advised three of his penitents, who happened to be sisters, to say the Rosary every day without fail for a whole year. This was so that they might make a beautiful robe of glory for the Blessed Virgin out of their Rosaries. This was a secret that the priest had received from Heaven. So the three sisters said the Rosary faithfully for a year, and on the feast of the Purification Our Lady appeared to them at night when they had retired. St. Catherine and St. Agnes were with her, and she was wearing a dress brilliant with light, on which was written in letters of gold the words: ‘Hail, Mary, full of grace.’ Our Lady approached the eldest sister and said, ‘I greet you, my daughter, who have greeted me so often and so well. I want to thank you for the beautiful robes you have made me!’ The two virgin saints who accompanied Our Lady also thanked her and all three disappeared.
“An hour later, Our Lady, with the same two companions, entered the room again, but this time she was wearing a green dress which had no gold lettering and did not shine. She went to the second sister and thanked her for the robe she had made by saying her Rosary. But since this sister had seen Our Lady appear to the eldest sister much more magnificently dressed, she asked the reason why. Our Lady answered: ‘Your sister made me more beautiful clothes, because she has been saying the Rosary better than you!’
“About an hour after this, she appeared to the youngest of the sisters wearing tattered and dirty rags. ‘My daughter,’ she said, ‘I want to thank you for these clothes you have made me!’ The young girl, feeling ashamed, cried out, ‘O my lady, how could I have dressed you so badly! I beg you to forgive me. Please grant me a little more time to make you a beautiful robe by saying my Rosary better!’ Our Lady and the two saints vanished, leaving the girl heartbroken. She told her confessor everything that had happened and he urged them to say the Rosary for another year and to say it with more devotion than ever.
“At the end of this second year, on the same day of the Purification, Our Lady, clothed in a magnificent robe, and again attended by St. Catherine and St. Agnes, wearing crowns, appeared to them in the evening. She said to them, ‘I have come to tell you that you have earned Heaven at last, and you will all have the great joy of going there tomorrow!’ Then the vision faded. That same night they became ill and sent for their confessor, and received the last sacraments, after having thanked him for the holy practice he had taught them. After Compline, they departed from this life.
“Some important truths can be learned from this story: (1) How important it is to have a good director who will counsel holy practices, especially that of the Holy Rosary; (2) How important it is to say the Rosary with attention and devotion; (3) How kind and merciful is the Blessed Virgin to those who are sorry for the past and are firmly resolved to do better; (4) How generous she is in rewarding us in life, at death, and in eternity for the little services that we render her with fidelity” (St. Louis de Montfort, The Secret of the Rosary, §128).
Time to Change―Time to Heal―Time to Resurrect
There is no better time than October for changing the miserable way we pray the Rosary―for healing the blind, sick and limp way in which we pray―for resurrecting our Rosaries from tomb into which we have allowed them to fall by our lack of meditation: For the Rosary said without the meditation on the sacred mysteries of our salvation would almost be a body without a soul” (St. Louis de Montfort, The Secret of the Rosary, §61).
Essentially, there are two main categories that you can focus upon―that of QUANTITY and that of QUALITY. It is the latter of the two―QUALITY―that must be given attention first of all, before we think about quantities of Rosaries. What good is making hundreds and thousands of articles if they are defective and will be returned to you with a demand for reimbursement? This is why St. Louis de Montfort writes in The Secret of the Rosary: “A single Hail Mary said properly is worth more than a hundred and fifty said badly” (§116) … “The holy and learned Jesuit, Father Suarez, was so deeply aware of the value of the Angelic Salutation that he said he would gladly give all his learning for the price of one Hail Mary well said” (§54) … “When the Rosary is well said, it gives Jesus and Mary more glory and is more meritorious for the soul than any other prayer. But it is also the hardest prayer to say well and to persevere in, owing especially to the distractions which almost inevitably attend the constant repetition of the same words” (§122) … “Take care that your crown is not appropriated by another who has been more faithful than you in saying his Rosary every day. It was yours, God had prepared it for you; it was yours, you had already half obtained it by your Rosaries well said. But because you stopped on the way when you were running so well, another has left you behind and got there first; another who is more diligent and more faithful has paid, by his Rosaries and good works, what was required to obtain that crown. You began your race well; who has hindered you? Who has prevented you from having the crown of the Holy Rosary? Alas, none other than the enemies of the Rosary, who are so numerous” (§146).
Praying Well
“In order to pray well, it is not enough to give expression to our petitions by means of that most excellent of all prayers, the Rosary, but we must also pray with great attention, for God listens more to the voice of the heart than that of the mouth. To be guilty of willful distractions during prayer would show a great lack of respect and reverence; it would make our Rosaries unfruitful and make us guilty of sin. How can we expect God to listen to us if we ourselves do not pay attention to what we are saying? How can we expect him to be pleased if, while in the presence of His tremendous majesty, we give in to distractions, like a child running after a butterfly? People who do that forfeit God’s blessing, which is changed into a curse for having treated the things of God disrespectfully: ‘Cursed be the one who does God’s work negligently!’ (Jeremias 48:10).” (St. Louis de Montfort, The Secret of the Rosary, §119).
“Being human, we easily become tired and slipshod, but the devil makes these difficulties worse when we are saying the Rosary. Before we even begin, he makes us feel bored, distracted, or exhausted; and when we have started praying, he oppresses us from all sides, and when after much difficulty and many distractions, we have finished, he whispers to us, ‘What you have just said is worthless. It is useless for you to say the Rosary. You had better get on with other things. It is only a waste of time to pray without paying attention to what you are saying; half‑an‑hour’s meditation or some spiritual reading would be much better. Tomorrow, when you are not feeling so sluggish, you’ll pray better; leave the rest of your Rosary till then.’ By tricks of this kind the devil gets us to give up the Rosary altogether or to say it less often, and we keep putting it off or change to some other devotion” (St. Louis de Montfort, The Secret of the Rosary, §123).
Resurrected―Revived―Regenerated Rosaries
“Our Lady taught Saint Dominic this excellent method of praying and ordered him to preach it far and wide so as to reawaken the fervor of Christians and to revive [resurrect] in their hearts a love for our Blessed Lord. She also taught it to Blessed Alan de la Roche and said to him in a vision, “When people say 150 Hail Marys, that prayer is very helpful to them and a most pleasing tribute to me. But they will do better still and will please me more if they say these salutations while meditating on the life, death, and Passion of Jesus Christ, for this meditation is the soul of this prayer.” For the Rosary said without the meditation on the sacred mysteries of our salvation would almost be a body without a soul, excellent matter, but without the form, which is the meditation, and which distinguishes it from other devotions” (St. Louis de Montfort, The Secret of the Rosary, §61).
Rosary Racers
“Take great care to avoid the two pitfalls that most people fall into during the Rosary. The first is the danger of not asking for any graces at all, so that if some good people were asked their Rosary intention they would not know what to say. So, whenever you say your Rosary, be sure to ask for some special grace or virtue, or strength to overcome some sin. The second fault commonly committed in saying the Rosary is to have no intention other than that of getting it over with as quickly as possible. This is because so many look upon the Rosary as a burden, which weighs heavily upon them when it has not been said, especially when we have promised to say it regularly or have been told to say it as a penance more or less against our will.
“It is sad to see how most people say the Rosary. They say it astonishingly fast, slipping over part of the words. We could not possibly expect anyone, even the most important person, to think that a slipshod address of this kind was a compliment, and yet we imagine that Jesus and Mary will be honored by it! Small wonder, then, that the most sacred prayers of our holy religion seem to bear no fruit, and that, after saying thousands of Rosaries, we are still no better than we were before. Dear friend, I beg you to restrain your natural precipitation when saying your Rosary, and make some pauses in the middle of the Our Father and Hail Mary, and a smaller one after the words of the Our Father and Hail Mary which I have marked with a cross, as follows:
Our Father Who art in Heaven, + hallowed by Thy Name, + Thy kingdom come, + Thy will be done + on Earth as it is in Heaven. + Give us this day + our daily bread, + and forgive us our trespasses + as we forgive those who trespass against us, + and lead us not into temptation, + but deliver us from evil. Amen.
Hail, Mary, full of grace, + the Lord is with thee, + blessed art thou among women, + and blessed is the fruit of thy womb, Jesus. + Holy Mary, Mother of God, + pray for us sinners, now + and at the hour of our death. Amen.
[We may well add the “Glory Be” following St. Louis’ method: Glory be to the Father, + and to the Son, + and to the Holy Ghost, + as it was in the beginning, + is now and ever shall be, + world without end. Amen.]
At first, you may find it difficult to make these pauses because of your bad habit of saying prayers in a hurry; but a decade said recollectedly in this way will be worth more than thousands of Rosaries said in a hurry, without pausing or reflecting” (St. Louis de Montfort, The Secret of the Rosary, §126, , §127).
First Things First
As St. Louis de Montfort says above, it is important to get the mechanics right first before anything else―you must fix the car first before you can think of driving it here and there. Likewise with the Rosary, you must fix the way you say it―too quickly, or too distractedly―before you can start to focus on the meditation side of it. In other words, make sure your Rosary ‘engine’ runs smoothly and STOP SPEEDING and KEEP YOU EYES ON THE ROAD. Almost everybody prays the Rosary too quickly―they would never dream of speaking to their nearest and dearest at such a hurried tempo! Prayer is a conversation with Heaven and not verbal diarrhea. If we do not hold conversations with those around us by continually uttering sentences quickly without stopping to pause or draw a breath, then it is even more important not to do so when addressing Heaven. Drive into your mind and heart St. Louis words: “It is sad to see how most people say the Rosary. They say it astonishingly fast, slipping over part of the words” (§126) … A single Hail Mary said properly is worth more than a hundred and fifty said badly!” (§116) … A decade said recollectedly will be worth more than thousands of Rosaries said in a hurry, without pausing or reflecting! (§127) … We must also pray with great attention, for God listens more to the voice of the heart than that of the mouth. To be guilty of willful distractions during prayer would show a great lack of respect and reverence; it would make our Rosaries unfruitful and make us guilty of sin” (§127).
In order to set and achieve this “Rosary Speed Limit”, it is necessary to talk about it OVER AND OVER AGAIN. Old habits die hard―and the bad habits that we contracted in areas that we find boring (e.g., the Rosary), are even harder to break. Most persons―especially older children and teens―find the Rosary boring and pointless. It is chore that they reluctantly do because they are told to do it. Left to themselves, most would never say the Rosary―it has to be a “Shotgun Rosary” or nothing. Yet even though they may look upon it as a “Shotgun Rosary” (meaning that they are forced to say the Rosary), that does not mean that the beads must be fired-out as fast as bullets fly out of a shotgun! Explain why the Rosary should be said more slowly, more deliberately, more respectfully―and point out the irreverence and dishonor that shown towards God and Our Lady by racing through it. Don’t just tell them in a “shotgun” manner―ask them if they understand why you are advocating a improved manner of praying the Rosary, ask them if they agree with this. If you wish to use it―there is a ROSARY SPEED LIMIT poster (as well as other Rosary posters) on the downloads page [click here for the downloads page]. These posters can continue to do your talking for you once you have stopped, serving as reminder of what you will have said.
What is your Rosary like? No, not the beads―but how you use them! The odds are stacked heavily on the side of your Rosary being either “sick”, “dying” or “dead”! That is the case for most people in the world today―and even way back in the time of St. Louis de Montfort (1673-1716), who, if you did not realize or connect, lived at the same time as St. Margaret Mary Alacoque (1647-1690). She was 26 years old when St. Louis was born―and St. Louis lived for a further 26 years after St. Margaret Mary died.
What’s the Connection?
Making the connection―not just in years, but in spiritual circumstances. It was during this time, that Our Lord, as the Sacred Heart, appeared to St. Margaret Mary on December 21st, 1674 and also during the 13 months. Thus, St. Louis de Montfort was almost two-years old at the time of that first apparition―being born on January 31st, 1673. Just as a side note, St. Margaret Mary’s feast day is coming up soon―October 17th.
What’s the Point?
The chief point of Our Lord’s messages to St. Margaret Mary concerned the lukewarmness, tepidity, torpor, coldness and indifference being shown to Him at that time―and, sad to say, but that attitude has continued to exist to our very own times. That same attitude― lukewarmness, tepidity, torpor, coldness and indifference―is also, obviously, shown to Our Lady in general and the Holy Rosary in particular. Our Lord complained to St. Margaret Mary: “Behold this Heart which has so loved men that It spared nothing, even going so far as to exhaust and consume Itself, to prove to them Its love. And in return I receive from the greater part of men nothing but ingratitude, by the contempt, irreverence, sacrileges and coldness with which they treat Me … This is more grievous to Me than all that I endured in My Passion. If they would only give Me some return of love, I should not reckon all that I have done for them, and I would do yet more if possible. But they have only coldness and contempt for all My endeavors to do them good.”
The same could be said of Our Lady and her Holy Rosary. She has continually―in her apparitions―stressed the importance and need for the Holy Rosary, but, with the Sacred Heart, she can just as well say: “And in return I receive from the greater part of men nothing but ingratitude, by the contempt, irreverence, sacrileges and coldness! … They have only coldness and contempt for all My endeavors to do them good!” That is, essentially, what Our Lady communicated to Sr. Lucia of Fatima, who relayed the following message to us:
“Father, the Blessed Virgin is very sad, because no one heeds her message; neither the good nor the bad. The good continue on with their life of virtue and apostolate, but they do not unite their lives to the message of Fatima. Sinners keep following the road of evil because they do not see the terrible chastisement about to befall them!” (Sr. Lucia to Fr. Fuentes, December 26th, 1957).
Do Not Be Ashamed!
Do not be ashamed to admit that your Rosary―that is to say your manner of praying the Rosary―is sick, dying or dead. Yes, you may be at fault―most likely you are at fault―but when you go to a doctor or physician, it is wise to report and admit all that has happened in leading up to the injury. That way, he can make a proper diagnosis and take the proper procedures and apply the correct remedies to help you out of your discomfort, disease or illness. When it concerns the faults of ourselves―pride tends to conceal and humility tends to reveal. When it concerns the faults of others, the opposite is true―pride tends to reveal and humility tends to conceal.
Our Lord said to one of His mystics: “If you saw yourself as I see you―then you would die in terror!” If Our Lord said that to someone a mystic―someone who had by that very title made much progress in the spiritual life―then what would Our Lord or Our Lady say to us about how we pray, or say, the Rosary? We already have a hint through the words Our Lady addressed to the two seers at La Salette―the fourteen year old Melanie Calvat and the eleven-year-old Maximin Giraud―when she asked them: “Do you say your prayers properly, my children?”
Let us interject here the words of St. Louis de Montfort: “It is not so much the length of a prayer as the fervor with which it is said which pleases God and touches his heart. A single Hail Mary said properly is worth more than a hundred and fifty said badly. Most Catholics say the Rosary, either the whole fifteen mysteries or five of them, or at least a few decades. Why is it then that so few of them give up their sins and make progress in virtue, if not because they are not saying them as they should. It is a good thing to think over how we should pray if we want to please God and become more holy” (St. Louis de Montfort, The Secret of the Rosary, §117).
As Our Lady of Good Success, she would complain: “O if only human beings knew what Heaven is and what it is to possess God, how differently they would live, sparing no sacrifice in order to enter more fully into possession of it! But some let themselves be dazzled by the false glamour of honors and human greatness, while others are blinded by self-love, not realizing that they are falling into lukewarmness, that immense evil which destroys their fervor, humility, self-renunciation and the ceaseless practice of virtues and fraternal charity and child-like simplicity!” (Our Lady of Good Success).
Clothing Our Lady With Rosary Rags
This is why we read, in St. Louis de Montfort’s book, The Secret of the Rosary, of many occasions where Our Lady rebukes those who pray the Rosary badly, carelessly or indifferently:
“We earnestly advise everyone to say the Rosary: the virtuous, that they may persevere and grow in the grace of God; sinners, that they may rise from their sins. But God forbid we should ever encourage a sinner to think that Our Lady will protect him with her mantle if he continues to love sin, for it will turn into a mantle of damnation which will hide his sins from the public eye. The Rosary, which is a remedy for all ills, would then be turned into a deadly poison. ‘Corruptio optimi pessima.’ The learned Cardinal Hugues tells us that one should be as pure as an angel to approach the Blessed Virgin and say the Angelic Salutation. One day, Our Lady showed herself to an immoral man, who used to say the Rosary regularly every day. She showed him a bowl of beautiful fruit, but the bowl itself was covered with filth. The man was horrified to see this, and Our Lady said to him, ‘This is the way you are honoring me. You are giving me beautiful roses in a dirty bowl. Do you think I can find them pleasing to me?’” (St. Louis de Montfort, The Secret of the Rosary, §118).
“We read in the life of Blessed Hermann of the Order of the Premonstratensians, that, at one time, when he used to say the Rosary attentively and devoutly while meditating on the mysteries, Our Lady used to appear to him resplendent in breathtaking majesty and beauty. But, as time went on, his fervor cooled and he fell into the way of saying his Rosary hurriedly and without giving it his full attention. Then one day Our Lady appeared to him again, but this time she was far from beautiful, and her face was furrowed and drawn with sadness. Blessed Hermann was appalled at the change in her, and Our Lady explained, ‘This is how I look to you, Hermann, because this is how you are treating me; as a woman to be despised and of no importance! Why do you no longer greet me with respect and attention while meditating on my mysteries and praising my privileges?’” (St. Louis de Montfort, The Secret of the Rosary, §120).
“Blessed Alan de la Roche and other writers, including St. Robert Bellarmine, tell the story of how a good priest advised three of his penitents, who happened to be sisters, to say the Rosary every day without fail for a whole year. This was so that they might make a beautiful robe of glory for the Blessed Virgin out of their Rosaries. This was a secret that the priest had received from Heaven. So the three sisters said the Rosary faithfully for a year, and on the feast of the Purification Our Lady appeared to them at night when they had retired. St. Catherine and St. Agnes were with her, and she was wearing a dress brilliant with light, on which was written in letters of gold the words: ‘Hail, Mary, full of grace.’ Our Lady approached the eldest sister and said, ‘I greet you, my daughter, who have greeted me so often and so well. I want to thank you for the beautiful robes you have made me!’ The two virgin saints who accompanied Our Lady also thanked her and all three disappeared.
“An hour later, Our Lady, with the same two companions, entered the room again, but this time she was wearing a green dress which had no gold lettering and did not shine. She went to the second sister and thanked her for the robe she had made by saying her Rosary. But since this sister had seen Our Lady appear to the eldest sister much more magnificently dressed, she asked the reason why. Our Lady answered: ‘Your sister made me more beautiful clothes, because she has been saying the Rosary better than you!’
“About an hour after this, she appeared to the youngest of the sisters wearing tattered and dirty rags. ‘My daughter,’ she said, ‘I want to thank you for these clothes you have made me!’ The young girl, feeling ashamed, cried out, ‘O my lady, how could I have dressed you so badly! I beg you to forgive me. Please grant me a little more time to make you a beautiful robe by saying my Rosary better!’ Our Lady and the two saints vanished, leaving the girl heartbroken. She told her confessor everything that had happened and he urged them to say the Rosary for another year and to say it with more devotion than ever.
“At the end of this second year, on the same day of the Purification, Our Lady, clothed in a magnificent robe, and again attended by St. Catherine and St. Agnes, wearing crowns, appeared to them in the evening. She said to them, ‘I have come to tell you that you have earned Heaven at last, and you will all have the great joy of going there tomorrow!’ Then the vision faded. That same night they became ill and sent for their confessor, and received the last sacraments, after having thanked him for the holy practice he had taught them. After Compline, they departed from this life.
“Some important truths can be learned from this story: (1) How important it is to have a good director who will counsel holy practices, especially that of the Holy Rosary; (2) How important it is to say the Rosary with attention and devotion; (3) How kind and merciful is the Blessed Virgin to those who are sorry for the past and are firmly resolved to do better; (4) How generous she is in rewarding us in life, at death, and in eternity for the little services that we render her with fidelity” (St. Louis de Montfort, The Secret of the Rosary, §128).
Time to Change―Time to Heal―Time to Resurrect
There is no better time than October for changing the miserable way we pray the Rosary―for healing the blind, sick and limp way in which we pray―for resurrecting our Rosaries from tomb into which we have allowed them to fall by our lack of meditation: For the Rosary said without the meditation on the sacred mysteries of our salvation would almost be a body without a soul” (St. Louis de Montfort, The Secret of the Rosary, §61).
Essentially, there are two main categories that you can focus upon―that of QUANTITY and that of QUALITY. It is the latter of the two―QUALITY―that must be given attention first of all, before we think about quantities of Rosaries. What good is making hundreds and thousands of articles if they are defective and will be returned to you with a demand for reimbursement? This is why St. Louis de Montfort writes in The Secret of the Rosary: “A single Hail Mary said properly is worth more than a hundred and fifty said badly” (§116) … “The holy and learned Jesuit, Father Suarez, was so deeply aware of the value of the Angelic Salutation that he said he would gladly give all his learning for the price of one Hail Mary well said” (§54) … “When the Rosary is well said, it gives Jesus and Mary more glory and is more meritorious for the soul than any other prayer. But it is also the hardest prayer to say well and to persevere in, owing especially to the distractions which almost inevitably attend the constant repetition of the same words” (§122) … “Take care that your crown is not appropriated by another who has been more faithful than you in saying his Rosary every day. It was yours, God had prepared it for you; it was yours, you had already half obtained it by your Rosaries well said. But because you stopped on the way when you were running so well, another has left you behind and got there first; another who is more diligent and more faithful has paid, by his Rosaries and good works, what was required to obtain that crown. You began your race well; who has hindered you? Who has prevented you from having the crown of the Holy Rosary? Alas, none other than the enemies of the Rosary, who are so numerous” (§146).
Praying Well
“In order to pray well, it is not enough to give expression to our petitions by means of that most excellent of all prayers, the Rosary, but we must also pray with great attention, for God listens more to the voice of the heart than that of the mouth. To be guilty of willful distractions during prayer would show a great lack of respect and reverence; it would make our Rosaries unfruitful and make us guilty of sin. How can we expect God to listen to us if we ourselves do not pay attention to what we are saying? How can we expect him to be pleased if, while in the presence of His tremendous majesty, we give in to distractions, like a child running after a butterfly? People who do that forfeit God’s blessing, which is changed into a curse for having treated the things of God disrespectfully: ‘Cursed be the one who does God’s work negligently!’ (Jeremias 48:10).” (St. Louis de Montfort, The Secret of the Rosary, §119).
“Being human, we easily become tired and slipshod, but the devil makes these difficulties worse when we are saying the Rosary. Before we even begin, he makes us feel bored, distracted, or exhausted; and when we have started praying, he oppresses us from all sides, and when after much difficulty and many distractions, we have finished, he whispers to us, ‘What you have just said is worthless. It is useless for you to say the Rosary. You had better get on with other things. It is only a waste of time to pray without paying attention to what you are saying; half‑an‑hour’s meditation or some spiritual reading would be much better. Tomorrow, when you are not feeling so sluggish, you’ll pray better; leave the rest of your Rosary till then.’ By tricks of this kind the devil gets us to give up the Rosary altogether or to say it less often, and we keep putting it off or change to some other devotion” (St. Louis de Montfort, The Secret of the Rosary, §123).
Resurrected―Revived―Regenerated Rosaries
“Our Lady taught Saint Dominic this excellent method of praying and ordered him to preach it far and wide so as to reawaken the fervor of Christians and to revive [resurrect] in their hearts a love for our Blessed Lord. She also taught it to Blessed Alan de la Roche and said to him in a vision, “When people say 150 Hail Marys, that prayer is very helpful to them and a most pleasing tribute to me. But they will do better still and will please me more if they say these salutations while meditating on the life, death, and Passion of Jesus Christ, for this meditation is the soul of this prayer.” For the Rosary said without the meditation on the sacred mysteries of our salvation would almost be a body without a soul, excellent matter, but without the form, which is the meditation, and which distinguishes it from other devotions” (St. Louis de Montfort, The Secret of the Rosary, §61).
Rosary Racers
“Take great care to avoid the two pitfalls that most people fall into during the Rosary. The first is the danger of not asking for any graces at all, so that if some good people were asked their Rosary intention they would not know what to say. So, whenever you say your Rosary, be sure to ask for some special grace or virtue, or strength to overcome some sin. The second fault commonly committed in saying the Rosary is to have no intention other than that of getting it over with as quickly as possible. This is because so many look upon the Rosary as a burden, which weighs heavily upon them when it has not been said, especially when we have promised to say it regularly or have been told to say it as a penance more or less against our will.
“It is sad to see how most people say the Rosary. They say it astonishingly fast, slipping over part of the words. We could not possibly expect anyone, even the most important person, to think that a slipshod address of this kind was a compliment, and yet we imagine that Jesus and Mary will be honored by it! Small wonder, then, that the most sacred prayers of our holy religion seem to bear no fruit, and that, after saying thousands of Rosaries, we are still no better than we were before. Dear friend, I beg you to restrain your natural precipitation when saying your Rosary, and make some pauses in the middle of the Our Father and Hail Mary, and a smaller one after the words of the Our Father and Hail Mary which I have marked with a cross, as follows:
Our Father Who art in Heaven, + hallowed by Thy Name, + Thy kingdom come, + Thy will be done + on Earth as it is in Heaven. + Give us this day + our daily bread, + and forgive us our trespasses + as we forgive those who trespass against us, + and lead us not into temptation, + but deliver us from evil. Amen.
Hail, Mary, full of grace, + the Lord is with thee, + blessed art thou among women, + and blessed is the fruit of thy womb, Jesus. + Holy Mary, Mother of God, + pray for us sinners, now + and at the hour of our death. Amen.
[We may well add the “Glory Be” following St. Louis’ method: Glory be to the Father, + and to the Son, + and to the Holy Ghost, + as it was in the beginning, + is now and ever shall be, + world without end. Amen.]
At first, you may find it difficult to make these pauses because of your bad habit of saying prayers in a hurry; but a decade said recollectedly in this way will be worth more than thousands of Rosaries said in a hurry, without pausing or reflecting” (St. Louis de Montfort, The Secret of the Rosary, §126, , §127).
First Things First
As St. Louis de Montfort says above, it is important to get the mechanics right first before anything else―you must fix the car first before you can think of driving it here and there. Likewise with the Rosary, you must fix the way you say it―too quickly, or too distractedly―before you can start to focus on the meditation side of it. In other words, make sure your Rosary ‘engine’ runs smoothly and STOP SPEEDING and KEEP YOU EYES ON THE ROAD. Almost everybody prays the Rosary too quickly―they would never dream of speaking to their nearest and dearest at such a hurried tempo! Prayer is a conversation with Heaven and not verbal diarrhea. If we do not hold conversations with those around us by continually uttering sentences quickly without stopping to pause or draw a breath, then it is even more important not to do so when addressing Heaven. Drive into your mind and heart St. Louis words: “It is sad to see how most people say the Rosary. They say it astonishingly fast, slipping over part of the words” (§126) … A single Hail Mary said properly is worth more than a hundred and fifty said badly!” (§116) … A decade said recollectedly will be worth more than thousands of Rosaries said in a hurry, without pausing or reflecting! (§127) … We must also pray with great attention, for God listens more to the voice of the heart than that of the mouth. To be guilty of willful distractions during prayer would show a great lack of respect and reverence; it would make our Rosaries unfruitful and make us guilty of sin” (§127).
In order to set and achieve this “Rosary Speed Limit”, it is necessary to talk about it OVER AND OVER AGAIN. Old habits die hard―and the bad habits that we contracted in areas that we find boring (e.g., the Rosary), are even harder to break. Most persons―especially older children and teens―find the Rosary boring and pointless. It is chore that they reluctantly do because they are told to do it. Left to themselves, most would never say the Rosary―it has to be a “Shotgun Rosary” or nothing. Yet even though they may look upon it as a “Shotgun Rosary” (meaning that they are forced to say the Rosary), that does not mean that the beads must be fired-out as fast as bullets fly out of a shotgun! Explain why the Rosary should be said more slowly, more deliberately, more respectfully―and point out the irreverence and dishonor that shown towards God and Our Lady by racing through it. Don’t just tell them in a “shotgun” manner―ask them if they understand why you are advocating a improved manner of praying the Rosary, ask them if they agree with this. If you wish to use it―there is a ROSARY SPEED LIMIT poster (as well as other Rosary posters) on the downloads page [click here for the downloads page]. These posters can continue to do your talking for you once you have stopped, serving as reminder of what you will have said.
DOUBLE DAY ARTICLE : Wednesday October 2nd & Thursday October 3rd
Article 2
Living the Rosary!
This article is currently being written. Sections will be posted as they are completed. Please check back later.
Article 2
Living the Rosary!
This article is currently being written. Sections will be posted as they are completed. Please check back later.
Wanted! Dead or Alive!
In most cases, we prefer a thing to be living rather than dead―unless it’s a deadly snake, scorpion or spider! In that case, we probably would like to see it dead than alive! Joking aside, it is nevertheless true that in most cases we prefer a thing when it is living, rather than have it dead. You yourself would prefer to be alive rather than dead. You prefer your spouse and children to be alive rather than dead. We prefer a garden of living trees, plants and vegetation rather than a garden of dead trees, plants and vegetation. You prefer to see your pets alive rather than dead―okay, okay, there are some families where some love the pet and others hate the pet! On the whole, life brings joy and happiness, while death brings mourning and sadness.
You could say the same thing for the Holy Rosary. There are such things as a “living Rosary” and a “dead Rosary”. Now of course you may have heard of―and even participated in―a “Living Rosary” in the sense or format of 15 persons forming a Rosary union whereby each person agrees to pray one single decade each for that Rosary union. This is a good way to get people started in praying the full Rosary by themselves―but, even though “half-a-loaf is better than none”―Heaven certainly expects far more than one mere decade a day!
What is a Living Rosary?
The devotion began in France in 1826, when Venerable Pauline-Marie Jaricot formed the Living Rosary Association. She was inspired to pull together groups of 15 persons who would each be responsible for praying one decade of the Rosary each day, so that the full 15-decade Rosary would be prayed each day by the group. The aims of the Living Rosary were two; to bring the people of France to a prayerful way of life and distribute Catholic literature and devotional articles. The Living Rosary Association grew rapidly in France and spread to other countries during her lifetime and for years thereafter. The original Living Rosary Association slowly declined―just our quality and quantity levels in praying the Rosary also slowly decline―however, the tradition has been revived in a variety of forms.
► 1905: The Guild of the Living Rosary of Our Lady and St. Dominic is an Anglican guild of intercession using the traditional Rosary (Yes, some Anglicans do pray the Rosary). It was founded in England in October 1905 by the Anglican minister, Reverend S.E. Serle. In the early years the Guild suffered persecution for its practices, and was forbidden the use of Anglican churches. The Guild is Anglican-based, but membership is open to any Christian. It is a ministry within the larger Society of Mary, an Anglican devotional society. Members are asked to pray just one decade of the Rosary each day with a special intention. Intercession sheets with the intentions are distributed three times a year.
► 1962: The Living Rosary of Our Lady of Walsingham was established in 1962 by the Guardians of the Holy House of the Shrine of Our Lady of Walsingham as part of The Order of Our Lady of Walsingham. Each day the Rosary is said in the Shrine at 6.00 p.m. The Shrine Church has fifteen altars, each one dedicated to a Mystery of the Rosary under the patronage of a particular saint.
► 1986: The Universal Living Rosary Association was founded by Patti and Richard Melvin of Dickinson, Texas, who based the Association on Jaricot's Little Manual of the Living Rosary Association. The Association revived the practice of organizing 15 persons to each pray one of the 15 Decades of the Rosary.
► Another way of conducting the Living Rosary―one that used to be popular in some schools or parishes―saw the each bead (or Our Father, Hail Mary, Glory Be) of the Rosary assigned to a number of people praying the Rosary together at some gathering, with each assigned individual representing a bead.
However, it is not these kinds of “Living Rosary” that this article intends to address.
A Living Rosary is a Rosary that is Lived!
By a “living Rosary”―in the scope of this article―is meant a Rosary that is taken so seriously that it has a concrete impact in our lives. First of all, a “living Rosary” would be one that is meditated, thought over, chewed (not in the real sense―unless you have chocolate or berry beads), digested, and assimilated. It means discovering the almost infinite number of wonderful examples given by the personages involved in each mystery and learning form them, being inspired by them, desiring to imitate them in our own way. Secondly, a “living Rosary” is the natural progression of the first stage of meditation, by putting into practice in our everyday lives some aspect, some example, some truth, some encouraging thing that we uncovered in our meditation.
Most people simply “SAY” their Rosary. Very, very few actually “PRAY” or meditate their Rosary, which means studying the mystery, thinking about the mystery, learning from the mystery and resolving to put into practice something learnt from that mystery. Without this meditation aspect of the Rosary, the Rosary never really “comes to life”―but remains a “dead Rosary.” The Rosary could be compared to seeds―you could them your “Rosary Seeds” instead of “Rosary Beads”―which you need to plant in the soil of your soul or mind; bury them deep in your mind and heart; water them and nourish them with your thoughts and Hail Marys; so that they can sprout and shoot our spiritual roots into the soil of your soul, so that a “tree of life” can grow and bear much fruit.
Living Rosaries and Dead Rosaries
Our Lady, in fact, refers to the difference between a “Living Rosary” and a “Dead Rosary” as reported by St. Louis de Montfort, in his book, The Secret of the Rosary :
“Our Lady taught Saint Dominic this excellent method of praying and ordered him to preach it far and wide so as to reawaken the fervor of Christians and to revive in their hearts a love for our Blessed Lord. She also taught it to Blessed Alan de la Roche and said to him in a vision, “When people say 150 Hail Marys, that prayer is very helpful to them and a most pleasing tribute to me. But they will do better still and will please me more if they say these salutations while meditating on the life, death, and passion of Jesus Christ, for this meditation is the soul of this prayer.” For the Rosary said without the meditation on the sacred mysteries of our salvation would almost be a body without a soul, excellent matter, but without the form, which is the meditation, and which distinguishes it from other devotions” (The Secret of the Rosary, §61).
Uncooked Food and “Uncooked” Rosaries
If we were to treat our daily food like we treat our daily Rosary, then we would soon become sick and die! To merely SAY the Rosary is like buying food at the store and taking it home, putting it on the counter―but never preparing it, never cooking it, just looking at it and then walking away! To PRAY the Rosary means not only buying the food, but also preparing it, cooking it, eating it, chewing it, swallowing it, digesting it and assimilating it!
Ready-Made-Meals and Micro-waved Rosaries
To merely announce the title of the decade and perhaps a verse of Holy Scripture that is relevant to the mystery―is like buying a ready-made frozen meal at the store, placing in the microwave for a few seconds on the high setting and then quickly gobbling it down. Not very healthy! Not very beneficial! Yet that is the “fast-track” way in which most people approach the Rosary. St. Louis de Montfort puts it this way:
“Above all, do not fail to offer up each decade in honor of one of the mysteries, and try to form a picture in your mind of Jesus and Mary in connection with that mystery … We must not only say the Rosary with our lips in honor of Jesus and Mary, but also meditate upon the sacred mysteries while we are saying it … A Christian who does not meditate on the mysteries of the Rosary is very ungrateful to Our Lord and shows how little he cares for all that our divine Savior has suffered to save the world. This attitude seems to show that he knows little or nothing of the life of Jesus Christ, and that he has never taken the trouble to find out what He has done and what He went through in order to save us. A Christian of that kind ought to fear that, not having known Jesus Christ or having put Him out of his mind, Jesus will reject him on the Day of Judgment with the reproach, “I tell you solemnly, I do not know you.”
We read in the life of Blessed Hermann of the Order of the Premonstratensians, that at one time when he used to say the Rosary attentively and devoutly while meditating on the mysteries, Our Lady used to appear to him resplendent in breathtaking majesty and beauty. But, as time went on, his fervor cooled and he fell into the way of saying his Rosary hurriedly and without giving it his full attention. Then one day Our Lady appeared to him again, but this time she was far from beautiful, and her face was furrowed and drawn with sadness. Blessed Hermann was appalled at the change in her, and Our Lady explained, ‘This is how I look to you, Hermann, because this is how you are treating me; as a woman to be despised and of no importance. Why do you no longer greet me with respect and attention while meditating on my mysteries and praising my privileges?’” (St. Louis de Montfort, The Secret of the Rosary).
It is this slipshod, slack, speedy saying of the Rosary that is guaranteed to produce little or no results, as St. Louis points out: “Take great care to avoid the two pitfalls that most people fall into during the Rosary. The first is the danger of not asking for any graces at all, so that if some good people were asked their Rosary intention they would not know what to say. So, whenever you say your Rosary, be sure to ask for some special grace or virtue, or strength to overcome some sin. The second fault commonly committed in saying the Rosary is to have no intention other than that of getting it over with as quickly as possible. This is because so many look upon the Rosary as a burden, which weighs heavily upon them when it has not been said, especially when we have promised to say it regularly or have been told to say it as a penance more or less against our will. It is sad to see how most people say the Rosary. They say it astonishingly fast, slipping over part of the words. We could not possibly expect anyone, even the most important person, to think that a slipshod address of this kind was a compliment, and yet we imagine that Jesus and Mary will be honored by it! Small wonder, then, that the most sacred prayers of our holy religion seem to bear no fruit, and that, after saying thousands of Rosaries, we are still no better than we were before!” (St. Louis de Montfort, The Secret of the Rosary).
Back to Basics!
Coaches of sports teams will often be heard saying: “Let’s get back to the basics! Let us start again by doing the simple things right!” The same can be said of our Rosary recitation. It is amazing how we slip into and feel comfortable with our faults and failings when they slither in slowly and lead us into lukewarmness little-by-little. As the saying goes: “Little-by-little one goes far!”―and little-by-little we end up going further and further away from fervor and God. The devil knows that we have a tendency not to worry about and ignore what we deem to be “little things”―thus he prefers to advance his wicked work little-by-little, in the hope that we will never be stirred into correcting what we regard as being trivial.
What Got Us Into This Mess
Fr. Faber has a very appropriate passage in his book, Growth in Holiness, where he portrays this “little-by-little” slide into lukewarmness: “The spiritual life … issues simply in one of two states, lukewarmness or fervor. Either we are lukewarm, or we are fervent. There is nothing in the spiritual life which arrests our attention so forcibly as lukewarmness, because of the unusual language in which it has pleased God to express His ineffable disgust with it ― “I know thy works, that thou art neither cold, nor hot. I would thou wert cold, or hot! But, because thou art lukewarm, and neither cold, nor hot, I will begin to vomit thee out of My mouth!” (Apocalypse 3:15-16) ― The diseases and evils of the body are in a great degree typical of the miseries and misfortunes of the soul. If we seek the correlative of lukewarmness, we shall find it in blindness. It is a blindness which does not know even its own self, and does not suspect that it is blind, or that other men see better than itself!” (Fr. Faber, Growth in Holiness).
Fr. Faber then proceeds to expose the three principal causes by which we gradually and almost imperceptibly (blindly) slide into lukewarmness: “This blindness is owing principally to three causes: (1) the frequency of venial sins, (2) habitual dissipation of mind and (3) the ruling passion. The frequency of venial sins is like traveling in the wilderness, where the bright air is imperceptibly filled with fine sand. Habitual dissipation of mind is like reading in the sunshine, and living in a light too strong for our eyes. The ruling passion is an external violence which menaces us and makes us shut our eyes, and have them always shut, that we may not see what it would like to hide―and so, when we open them after long being used to darkness, it is the very light itself which blinds us” (Fr. Faber, Growth in Holiness).
Fr. Faber then passes from the three principal causes of lukewarmness to the immediate results of this blindness, which are also three in number--strange how these “threes” dovetail with the three sets of mysteries of the Rosary―the Joyful, the Sorrowful and the Glorious! Anyhow, Fr. Faber writes:
“(1) In the first place conscience becomes untrue. The body does not move firmly and in a straight line in the dark. So the conscience also must see in order to keep its balance. But if we falsify the oracle [wise advice], and still believe it, what is the consequence but error and corruption everywhere? If the light that is in us be darkness, says Our Lord, how great is that darkness! So first there comes a false conscience.
“(2) Bad instincts grow stronger. But in proportion as conscience becomes dark, and so cold, and finally numb, in the same proportion the bad instincts of the human spirit, like owls at night, get more far‑sighted, animated and vivacious. These instincts lead us with uncommon tact to avoid anything which will restore animation to the conscience. For their purpose it had best remain under chloroform for life. Thus they make us shrink from anything like vigorous spiritual direction. We suspect we shall be awakened, and driven, and made too good. Discretion, that is, the discretion of the blind conscience, tells us this shrinking is wisdom and sagacity. We must, it says, be moderate in everything, but of all things amazingly moderate in the love of God. So in hearing sermons, reading books, cultivating acquaintances, patronizing works of mercy, it draws back from everything that is likely to come too near or hit too hard. It is the old story of the earthen jug and the brazen jar, as they went down the stream together. Here is the second result of this blindness, which renders the cure still less likely. Indeed it is a characteristic of tepidity that everything we do, while we are in that state, has a tendency to confirm us as incurable.
“(3) Out of the two preceding results flows a third, which is a profane use of the Sacraments. To go to Holy Communion when we are physically drowsy, yawning and half asleep, or to make our general confession half stupefied with laudanum would be fair types of the way in which we morally use the Sacraments. Thus frequent or even daily Communion seems to have only a negative effect upon us. We do not know how bad it might be without it; and that is all. Weekly confession gives us no additional power over our commonest imperfections. Matters look as if they had come to a standstill, if there were any such phase of the spiritual life. But no! We are blind men, whose faces have been turned unwittingly. We are retracing our steps; and the only wonder is that the easier task of going downhill does not by its contrast make us suspicious of some mistake. Alas! We are asleep as well as blind. The finest things we do now are no better than feats of somnambulism [sleep-walking]” (Fr. Faber, Growth in Holiness).
Applying Fr. Faber’s Observations to the Rosary
We can slightly modify Fr. Faber’s examples in order to apply them to how we look upon and say our Rosaries. First of all comes a blindness as to the value of the Rosary, a blindness as to the way the Rosary should be prayed, and a blindness about the content of the mysteries of the Rosary. This is already a venial sin of irreverence or indifference or both.
This blindness leads to a dissipation of the mind, whereby, instead of entering deeply into the mysteries of each Rosary mystery, our mind is distracted and dissipated by a multitude of other thoughts and distractions. This adds to and multiplies the venial sins in regard to the Rosary.
Once this dissipation of mind is allowed to repeat its intrusion, confusion and dilution of the Rosary and its recitation, it quickly becomes our ruling passion during the Rosary, which now rules us, subjugates, enslaves us, weakens us and demoralizes us. As Fr. Faber says, it “makes us shut our eyes [to the content and depth of the mysteries of the Rosary], and have them always shut, that we may not see what it would like to hide [namely our sinfulness and lukewarmness, which the mysteries inevitably shine a light upon] ―and so, when we open them after long being used to [our deliberate self-imposed and desired] darkness, it is the very light itself which blinds us!” ― meaning, that the meditation of the mysteries is too much for us, too painful for our eyes that have become comfortably adjusted to our preferred and self-inflicted spiritual darkness.
Consequently, our conscience becomes untrue―we end up with false evaluations of the things that we do. We imagine our hurried, distracted, hurried, half-hearted, ‘meditationless’ Rosary to be pleasing in God’s eyes and so we comfortably remain embedded in our comfortably venially sinful Rosary. We “sleep-walk” through our Rosary―or should it be “sleep-talk” through the Rosary. We are saying it, but are not really aware of what we are doing!
Our bad instincts, or bad-Rosaries, grow more frequent and stronger, sinking their poisonous roots deeper into our souls, because we will not weed-out our bad habits or tendencies of praying too quickly, praying distractedly, praying with meditating on the mysteries. Before long, a weed has grown into a bush, and soon it will be a tree!
From the above faults, comes the third―a profane use of the Rosary, as Fr. Faber says of the Sacraments, it can also be said of the Rosary―we say the Rosary “when we are physically drowsy, yawning and half asleep, or to make our general confession half stupefied would be fair types of the way in which we morally use the Sacraments [pray the Rosary.] Thus frequent or even daily Communion [Rosaries] seems to have only a negative effect upon us. We do not know how bad it might be without it; and that is all. Weekly confession [Rosaries] gives us no additional power over our commonest imperfections. Matters look as if they had come to a standstill, if there were any such phase of the spiritual life. But no! We are blind men, whose faces have been turned unwittingly. We are retracing our steps; and the only wonder is that the easier task of going downhill does not by its contrast make us suspicious of some mistake. Alas! We are asleep as well as blind. The finest things we do now are no better than feats of somnambulism [sleep-walking]”
It is an extremely sad state of affairs when hardly anybody in the world prays the Rosary daily―in the USA, daily Rosary Catholics are a tiny minority, anywhere from 2% to 4% of Catholics. Worse still, out of that meager 2% or 4%, almost nobody MEDITATES their Rosary, they MERELY SAY IT. Our Lady stated that for our age, the Rosary was to be the “be all and end all” of all solutions. Yet nobody is using it! No wonder there are no solutions to the enormous problems we face today! A Rosary that should be “living” and fighting, is sadly “dead” or dying.
In most cases, we prefer a thing to be living rather than dead―unless it’s a deadly snake, scorpion or spider! In that case, we probably would like to see it dead than alive! Joking aside, it is nevertheless true that in most cases we prefer a thing when it is living, rather than have it dead. You yourself would prefer to be alive rather than dead. You prefer your spouse and children to be alive rather than dead. We prefer a garden of living trees, plants and vegetation rather than a garden of dead trees, plants and vegetation. You prefer to see your pets alive rather than dead―okay, okay, there are some families where some love the pet and others hate the pet! On the whole, life brings joy and happiness, while death brings mourning and sadness.
You could say the same thing for the Holy Rosary. There are such things as a “living Rosary” and a “dead Rosary”. Now of course you may have heard of―and even participated in―a “Living Rosary” in the sense or format of 15 persons forming a Rosary union whereby each person agrees to pray one single decade each for that Rosary union. This is a good way to get people started in praying the full Rosary by themselves―but, even though “half-a-loaf is better than none”―Heaven certainly expects far more than one mere decade a day!
What is a Living Rosary?
The devotion began in France in 1826, when Venerable Pauline-Marie Jaricot formed the Living Rosary Association. She was inspired to pull together groups of 15 persons who would each be responsible for praying one decade of the Rosary each day, so that the full 15-decade Rosary would be prayed each day by the group. The aims of the Living Rosary were two; to bring the people of France to a prayerful way of life and distribute Catholic literature and devotional articles. The Living Rosary Association grew rapidly in France and spread to other countries during her lifetime and for years thereafter. The original Living Rosary Association slowly declined―just our quality and quantity levels in praying the Rosary also slowly decline―however, the tradition has been revived in a variety of forms.
► 1905: The Guild of the Living Rosary of Our Lady and St. Dominic is an Anglican guild of intercession using the traditional Rosary (Yes, some Anglicans do pray the Rosary). It was founded in England in October 1905 by the Anglican minister, Reverend S.E. Serle. In the early years the Guild suffered persecution for its practices, and was forbidden the use of Anglican churches. The Guild is Anglican-based, but membership is open to any Christian. It is a ministry within the larger Society of Mary, an Anglican devotional society. Members are asked to pray just one decade of the Rosary each day with a special intention. Intercession sheets with the intentions are distributed three times a year.
► 1962: The Living Rosary of Our Lady of Walsingham was established in 1962 by the Guardians of the Holy House of the Shrine of Our Lady of Walsingham as part of The Order of Our Lady of Walsingham. Each day the Rosary is said in the Shrine at 6.00 p.m. The Shrine Church has fifteen altars, each one dedicated to a Mystery of the Rosary under the patronage of a particular saint.
► 1986: The Universal Living Rosary Association was founded by Patti and Richard Melvin of Dickinson, Texas, who based the Association on Jaricot's Little Manual of the Living Rosary Association. The Association revived the practice of organizing 15 persons to each pray one of the 15 Decades of the Rosary.
► Another way of conducting the Living Rosary―one that used to be popular in some schools or parishes―saw the each bead (or Our Father, Hail Mary, Glory Be) of the Rosary assigned to a number of people praying the Rosary together at some gathering, with each assigned individual representing a bead.
However, it is not these kinds of “Living Rosary” that this article intends to address.
A Living Rosary is a Rosary that is Lived!
By a “living Rosary”―in the scope of this article―is meant a Rosary that is taken so seriously that it has a concrete impact in our lives. First of all, a “living Rosary” would be one that is meditated, thought over, chewed (not in the real sense―unless you have chocolate or berry beads), digested, and assimilated. It means discovering the almost infinite number of wonderful examples given by the personages involved in each mystery and learning form them, being inspired by them, desiring to imitate them in our own way. Secondly, a “living Rosary” is the natural progression of the first stage of meditation, by putting into practice in our everyday lives some aspect, some example, some truth, some encouraging thing that we uncovered in our meditation.
Most people simply “SAY” their Rosary. Very, very few actually “PRAY” or meditate their Rosary, which means studying the mystery, thinking about the mystery, learning from the mystery and resolving to put into practice something learnt from that mystery. Without this meditation aspect of the Rosary, the Rosary never really “comes to life”―but remains a “dead Rosary.” The Rosary could be compared to seeds―you could them your “Rosary Seeds” instead of “Rosary Beads”―which you need to plant in the soil of your soul or mind; bury them deep in your mind and heart; water them and nourish them with your thoughts and Hail Marys; so that they can sprout and shoot our spiritual roots into the soil of your soul, so that a “tree of life” can grow and bear much fruit.
Living Rosaries and Dead Rosaries
Our Lady, in fact, refers to the difference between a “Living Rosary” and a “Dead Rosary” as reported by St. Louis de Montfort, in his book, The Secret of the Rosary :
“Our Lady taught Saint Dominic this excellent method of praying and ordered him to preach it far and wide so as to reawaken the fervor of Christians and to revive in their hearts a love for our Blessed Lord. She also taught it to Blessed Alan de la Roche and said to him in a vision, “When people say 150 Hail Marys, that prayer is very helpful to them and a most pleasing tribute to me. But they will do better still and will please me more if they say these salutations while meditating on the life, death, and passion of Jesus Christ, for this meditation is the soul of this prayer.” For the Rosary said without the meditation on the sacred mysteries of our salvation would almost be a body without a soul, excellent matter, but without the form, which is the meditation, and which distinguishes it from other devotions” (The Secret of the Rosary, §61).
Uncooked Food and “Uncooked” Rosaries
If we were to treat our daily food like we treat our daily Rosary, then we would soon become sick and die! To merely SAY the Rosary is like buying food at the store and taking it home, putting it on the counter―but never preparing it, never cooking it, just looking at it and then walking away! To PRAY the Rosary means not only buying the food, but also preparing it, cooking it, eating it, chewing it, swallowing it, digesting it and assimilating it!
Ready-Made-Meals and Micro-waved Rosaries
To merely announce the title of the decade and perhaps a verse of Holy Scripture that is relevant to the mystery―is like buying a ready-made frozen meal at the store, placing in the microwave for a few seconds on the high setting and then quickly gobbling it down. Not very healthy! Not very beneficial! Yet that is the “fast-track” way in which most people approach the Rosary. St. Louis de Montfort puts it this way:
“Above all, do not fail to offer up each decade in honor of one of the mysteries, and try to form a picture in your mind of Jesus and Mary in connection with that mystery … We must not only say the Rosary with our lips in honor of Jesus and Mary, but also meditate upon the sacred mysteries while we are saying it … A Christian who does not meditate on the mysteries of the Rosary is very ungrateful to Our Lord and shows how little he cares for all that our divine Savior has suffered to save the world. This attitude seems to show that he knows little or nothing of the life of Jesus Christ, and that he has never taken the trouble to find out what He has done and what He went through in order to save us. A Christian of that kind ought to fear that, not having known Jesus Christ or having put Him out of his mind, Jesus will reject him on the Day of Judgment with the reproach, “I tell you solemnly, I do not know you.”
We read in the life of Blessed Hermann of the Order of the Premonstratensians, that at one time when he used to say the Rosary attentively and devoutly while meditating on the mysteries, Our Lady used to appear to him resplendent in breathtaking majesty and beauty. But, as time went on, his fervor cooled and he fell into the way of saying his Rosary hurriedly and without giving it his full attention. Then one day Our Lady appeared to him again, but this time she was far from beautiful, and her face was furrowed and drawn with sadness. Blessed Hermann was appalled at the change in her, and Our Lady explained, ‘This is how I look to you, Hermann, because this is how you are treating me; as a woman to be despised and of no importance. Why do you no longer greet me with respect and attention while meditating on my mysteries and praising my privileges?’” (St. Louis de Montfort, The Secret of the Rosary).
It is this slipshod, slack, speedy saying of the Rosary that is guaranteed to produce little or no results, as St. Louis points out: “Take great care to avoid the two pitfalls that most people fall into during the Rosary. The first is the danger of not asking for any graces at all, so that if some good people were asked their Rosary intention they would not know what to say. So, whenever you say your Rosary, be sure to ask for some special grace or virtue, or strength to overcome some sin. The second fault commonly committed in saying the Rosary is to have no intention other than that of getting it over with as quickly as possible. This is because so many look upon the Rosary as a burden, which weighs heavily upon them when it has not been said, especially when we have promised to say it regularly or have been told to say it as a penance more or less against our will. It is sad to see how most people say the Rosary. They say it astonishingly fast, slipping over part of the words. We could not possibly expect anyone, even the most important person, to think that a slipshod address of this kind was a compliment, and yet we imagine that Jesus and Mary will be honored by it! Small wonder, then, that the most sacred prayers of our holy religion seem to bear no fruit, and that, after saying thousands of Rosaries, we are still no better than we were before!” (St. Louis de Montfort, The Secret of the Rosary).
Back to Basics!
Coaches of sports teams will often be heard saying: “Let’s get back to the basics! Let us start again by doing the simple things right!” The same can be said of our Rosary recitation. It is amazing how we slip into and feel comfortable with our faults and failings when they slither in slowly and lead us into lukewarmness little-by-little. As the saying goes: “Little-by-little one goes far!”―and little-by-little we end up going further and further away from fervor and God. The devil knows that we have a tendency not to worry about and ignore what we deem to be “little things”―thus he prefers to advance his wicked work little-by-little, in the hope that we will never be stirred into correcting what we regard as being trivial.
What Got Us Into This Mess
Fr. Faber has a very appropriate passage in his book, Growth in Holiness, where he portrays this “little-by-little” slide into lukewarmness: “The spiritual life … issues simply in one of two states, lukewarmness or fervor. Either we are lukewarm, or we are fervent. There is nothing in the spiritual life which arrests our attention so forcibly as lukewarmness, because of the unusual language in which it has pleased God to express His ineffable disgust with it ― “I know thy works, that thou art neither cold, nor hot. I would thou wert cold, or hot! But, because thou art lukewarm, and neither cold, nor hot, I will begin to vomit thee out of My mouth!” (Apocalypse 3:15-16) ― The diseases and evils of the body are in a great degree typical of the miseries and misfortunes of the soul. If we seek the correlative of lukewarmness, we shall find it in blindness. It is a blindness which does not know even its own self, and does not suspect that it is blind, or that other men see better than itself!” (Fr. Faber, Growth in Holiness).
Fr. Faber then proceeds to expose the three principal causes by which we gradually and almost imperceptibly (blindly) slide into lukewarmness: “This blindness is owing principally to three causes: (1) the frequency of venial sins, (2) habitual dissipation of mind and (3) the ruling passion. The frequency of venial sins is like traveling in the wilderness, where the bright air is imperceptibly filled with fine sand. Habitual dissipation of mind is like reading in the sunshine, and living in a light too strong for our eyes. The ruling passion is an external violence which menaces us and makes us shut our eyes, and have them always shut, that we may not see what it would like to hide―and so, when we open them after long being used to darkness, it is the very light itself which blinds us” (Fr. Faber, Growth in Holiness).
Fr. Faber then passes from the three principal causes of lukewarmness to the immediate results of this blindness, which are also three in number--strange how these “threes” dovetail with the three sets of mysteries of the Rosary―the Joyful, the Sorrowful and the Glorious! Anyhow, Fr. Faber writes:
“(1) In the first place conscience becomes untrue. The body does not move firmly and in a straight line in the dark. So the conscience also must see in order to keep its balance. But if we falsify the oracle [wise advice], and still believe it, what is the consequence but error and corruption everywhere? If the light that is in us be darkness, says Our Lord, how great is that darkness! So first there comes a false conscience.
“(2) Bad instincts grow stronger. But in proportion as conscience becomes dark, and so cold, and finally numb, in the same proportion the bad instincts of the human spirit, like owls at night, get more far‑sighted, animated and vivacious. These instincts lead us with uncommon tact to avoid anything which will restore animation to the conscience. For their purpose it had best remain under chloroform for life. Thus they make us shrink from anything like vigorous spiritual direction. We suspect we shall be awakened, and driven, and made too good. Discretion, that is, the discretion of the blind conscience, tells us this shrinking is wisdom and sagacity. We must, it says, be moderate in everything, but of all things amazingly moderate in the love of God. So in hearing sermons, reading books, cultivating acquaintances, patronizing works of mercy, it draws back from everything that is likely to come too near or hit too hard. It is the old story of the earthen jug and the brazen jar, as they went down the stream together. Here is the second result of this blindness, which renders the cure still less likely. Indeed it is a characteristic of tepidity that everything we do, while we are in that state, has a tendency to confirm us as incurable.
“(3) Out of the two preceding results flows a third, which is a profane use of the Sacraments. To go to Holy Communion when we are physically drowsy, yawning and half asleep, or to make our general confession half stupefied with laudanum would be fair types of the way in which we morally use the Sacraments. Thus frequent or even daily Communion seems to have only a negative effect upon us. We do not know how bad it might be without it; and that is all. Weekly confession gives us no additional power over our commonest imperfections. Matters look as if they had come to a standstill, if there were any such phase of the spiritual life. But no! We are blind men, whose faces have been turned unwittingly. We are retracing our steps; and the only wonder is that the easier task of going downhill does not by its contrast make us suspicious of some mistake. Alas! We are asleep as well as blind. The finest things we do now are no better than feats of somnambulism [sleep-walking]” (Fr. Faber, Growth in Holiness).
Applying Fr. Faber’s Observations to the Rosary
We can slightly modify Fr. Faber’s examples in order to apply them to how we look upon and say our Rosaries. First of all comes a blindness as to the value of the Rosary, a blindness as to the way the Rosary should be prayed, and a blindness about the content of the mysteries of the Rosary. This is already a venial sin of irreverence or indifference or both.
This blindness leads to a dissipation of the mind, whereby, instead of entering deeply into the mysteries of each Rosary mystery, our mind is distracted and dissipated by a multitude of other thoughts and distractions. This adds to and multiplies the venial sins in regard to the Rosary.
Once this dissipation of mind is allowed to repeat its intrusion, confusion and dilution of the Rosary and its recitation, it quickly becomes our ruling passion during the Rosary, which now rules us, subjugates, enslaves us, weakens us and demoralizes us. As Fr. Faber says, it “makes us shut our eyes [to the content and depth of the mysteries of the Rosary], and have them always shut, that we may not see what it would like to hide [namely our sinfulness and lukewarmness, which the mysteries inevitably shine a light upon] ―and so, when we open them after long being used to [our deliberate self-imposed and desired] darkness, it is the very light itself which blinds us!” ― meaning, that the meditation of the mysteries is too much for us, too painful for our eyes that have become comfortably adjusted to our preferred and self-inflicted spiritual darkness.
Consequently, our conscience becomes untrue―we end up with false evaluations of the things that we do. We imagine our hurried, distracted, hurried, half-hearted, ‘meditationless’ Rosary to be pleasing in God’s eyes and so we comfortably remain embedded in our comfortably venially sinful Rosary. We “sleep-walk” through our Rosary―or should it be “sleep-talk” through the Rosary. We are saying it, but are not really aware of what we are doing!
Our bad instincts, or bad-Rosaries, grow more frequent and stronger, sinking their poisonous roots deeper into our souls, because we will not weed-out our bad habits or tendencies of praying too quickly, praying distractedly, praying with meditating on the mysteries. Before long, a weed has grown into a bush, and soon it will be a tree!
From the above faults, comes the third―a profane use of the Rosary, as Fr. Faber says of the Sacraments, it can also be said of the Rosary―we say the Rosary “when we are physically drowsy, yawning and half asleep, or to make our general confession half stupefied would be fair types of the way in which we morally use the Sacraments [pray the Rosary.] Thus frequent or even daily Communion [Rosaries] seems to have only a negative effect upon us. We do not know how bad it might be without it; and that is all. Weekly confession [Rosaries] gives us no additional power over our commonest imperfections. Matters look as if they had come to a standstill, if there were any such phase of the spiritual life. But no! We are blind men, whose faces have been turned unwittingly. We are retracing our steps; and the only wonder is that the easier task of going downhill does not by its contrast make us suspicious of some mistake. Alas! We are asleep as well as blind. The finest things we do now are no better than feats of somnambulism [sleep-walking]”
It is an extremely sad state of affairs when hardly anybody in the world prays the Rosary daily―in the USA, daily Rosary Catholics are a tiny minority, anywhere from 2% to 4% of Catholics. Worse still, out of that meager 2% or 4%, almost nobody MEDITATES their Rosary, they MERELY SAY IT. Our Lady stated that for our age, the Rosary was to be the “be all and end all” of all solutions. Yet nobody is using it! No wonder there are no solutions to the enormous problems we face today! A Rosary that should be “living” and fighting, is sadly “dead” or dying.
TRIPLE DAY ARTICLE : Sunday September 29th, Monday September 30th & Tuesday October 1st
Article 1
Be a "Rosary Prepper" and a Survivor!
This article is currently being written. Sections will be posted as they are completed. Please check back later.
Article 1
Be a "Rosary Prepper" and a Survivor!
This article is currently being written. Sections will be posted as they are completed. Please check back later.
Read and Follow These Instructions Before Assembling the Item
Following instructions is important to make tasks simpler, to ensure things are done effectively, to eliminate confusion and to save time. When instructions are properly followed, things work well. People who follow instructions show that they are cooperative, intelligent and dependable, while not following instructions can lead to life and death situations that may end tragically.
When people do not follow instructions properly, it can cause chaos and great frustration in any type of environment. In order to follow instructions, a person must listen well, read carefully and ask questions if necessary. When a person does not follow instructions, he finds that finishing tasks is much more difficult. If a single person on a team does not adhere to instructions, then the entire team suffers on some level. Tasks that are done properly the first time do not have to be redone, so one saves time and effort by following instructions each time a task is tackled.
Following instructions can preserve one’s health and well being, and it is a necessary skill for a quality life. Rules are necessary for every well-functioning society. Professionals that do not follow instructions place themselves and other people at a greater risk for injury and death.
► As one Health Service instructor writes: “During my school days, I often dove into a test without carefully and completely reading all the instructions. The result? Often wrong answers to questions that I could have easily answered correctly. This tendency to skip reading the instructions carries over into other areas for my life. For instance, the assemble yourself furniture can quickly become a disastrous frustration when the instructions are left in the corner, nuts and bolts are all over the floor, and I think I know what I am doing. I will never forget the day, many years ago when my five year old finally showed me the pictures on the instructions to guide me in the process of assembling her new bookcase. As the years have passed, I have realized that instructions are for my own good. Every once in a while, however, this tendency, to ignore them, will raise up its ugly head. I am again reminded to listen to or give good instructions for a well completed task.”
► Another case is as follows: “Some time ago, after an embarrassing situation, I learnt the importance of reading instructions before operating something new. I had bought a new PC and upon getting it home had excitedly connected everything, while totally ignoring the instruction manual. When I turned my new computer on, nothing happened.
After an hour of frustrating nothing, I rang the supplier to complain that my new PC did not work.
“Did you read the instructions,” the receptionist asked?
When I admitted I had not, she said she would take me through them. “Please read with me,” she said, as if I was the fiftieth person she had said the same thing to that day.
First paragraph: “Your new computer was tested before shipment. However, to protect it during transport, the power protection button has been activated. Step 1: Switch the power protection button to ‘OFF'. ”
When I did this, my new computer immediately sprung to life.”
► A third scenario is as follows. An engineering instructor writes:
“Even if many universities do not admit students to formal engineering programs until their junior year, most of these engineering schools provide some mechanism for students who have decided upon an engineering career as they enter the university. The preliminary engineering courses that these students enroll in can begin the process of retraining students to learn the benefits of following instructions and the necessity of this activity in the real world. Early in the engineer’s academic career, simple techniques can be utilized to focus students on the need to continue the practice of following instructions. One of the important issues is to make students actually see the importance and not just lecture on the need to follow instructions. One technique is to have students write their own instructions on how to create an object, for example, a paper airplane. They are not allowed to mention anything that will give the receiver of the instructions any indication that what they will have to create from the instructions is a paper airplane. By separating members of the class and using different colors of paper for the information to write instructions on how to build the paper airplanes, students will all feel that they are providing instructions on totally different projects. When the instructions are exchanged, no talking can be allowed and students must follow exactly the instructions given. At any point where they cannot continue the instructions―because those instructions fail to give adequate directions―they must stop.
“These uncompleted airplanes can then be investigated and more improved instructions can be added within group discussion. All of this provides a quick message that if instructions are incomplete or incomprehensible, thenno one can follow them. Students―by attempting to build the airplane with the instructions―also quickly understand the importance of having a complete set of instructions in their work. The instructor―in the above paper-airplane building instruction scenario― is not required to force students to listen to diatribes on the problems created when people do not follow instructions. The instructor, on the other hand, can simply sit back and let the discussion unfold among the class members on why or why not a particular set of instructions accomplished the task of allowing a piece of paper to be transformed into a flying machine.”
► A fourth scenario―which is linked to the Rosary―is the following testimony of an experienced combat firearms instructor:
“We use various selection processes in our classes, selection meaning which group a student may fall into during class. While we have several groups―the one you want to avoid is “high risk” [likewise, you want to avoid “high-risk” Catholics who either “shoot” with their mouth or cannot follow instructions]. A high risk student is someone who consistently displays behavior that can put himself or other classmates in danger. You obviously don’t want these types of students, but―as firearms training continues to become popular and concealed carriers increase―it’s a subject that must be addressed. The aspect of safety is central to everything we do―lip service is not tolerated.
“The snowball theory: I remind students tragedies are not the result of a single action. They are the culmination of several seemingly insignificant actions adding up to a tragedy. An important point to understand is many accidents [damnations] are preventable. Through careful evaluation of previous accidents we take away lessons learned. We take these lessons and create corrective strategies, in order to prevent them from happening again to the best of our ability. After providing clear and concise instruction, at some point we as instructors must trust the students to act safely [and carry out those instructions as instructed and not according their own personal interpretations].
“It is this trust we need in order to move forward. It starts the moment we meet a student with the very basic ability to follow instructions. Some instructions can be followed “loosely”, while others must be followed strictly. As an instructor you must enforce safety [of souls and their salvation] and there is very little margin for error. It is rare to get a student who deliberately fails to follow instructions. Many times they want to, but … are overwhelmed with learning new skills and pressure to do well. When so much is going [too busy with the world and fun] on they cannot process all the information in a timely manner or in the correct sequence bad things can happen.
I don’t get too wrapped around the axle these days, but every now and then you’ll see me jump someone’s ass. I don’t care much about how you load your firearm―my instructions are to safely load your firearm and then protect your eyes and ears [for Catholics it is a case of be careful about who you listen to and what you look at]. No big deal if you choose to load a magazine then cycle the slide or lock the slide and release it using the slide stop ― I don’t care! However, when the instructions are to observe your trigger finger straight on the pistol’s frame and off the trigger guard― that’s non-negotiable.
As part of our safety protocol―in our Concealed Carry Tactics classes―we have students visually confirm their finger is off the trigger. There are only two ways the firearm can discharge―either you press the trigger with your finger or the trigger is pressed by a foreign object. There are two times your finger could inadvertently press the trigger, as you are drawing and as you’re re-holstering. We try to eliminate the possibility of a negligent discharge as a result of improper trigger finger placement during both phases. I had one student who either kept forgetting, or wouldn’t follow instructions as I had to repeatedly correct him on the line. So, if he is having difficulty with these simple instruction is it reasonable to expect more problems? The answer is yes! We ask students to visually inspect their holster prior to inserting the muzzle then re-holster with control. The student in question felt it was acceptable to shove the pistol into his holster after continued corrections. Why is this a big deal? Think back to the earlier comment about the little, insignificant actions that add up. Since this was a concealment class we had a variety of cover garments throughout. Each provided challenges, but the safe protocol for re-holstering was the same. When I watch a student fail to confirm their trigger finger, fail to confirm any holster obstructions―then shove this pistol into their holster without looking it’s a problem. Luckily nothing bad happened―but not by providence. Safety [and salvation] is non-negotiable and if you cannot follow the simplest of instructions―like what equipment is required for class, and then cannot follow safety protocols while in class―don’t be surprised by the results” [injury, death, damnation].
Following God’s Instructions
God taught this concept to Moses when He said: “Assemble the people... When all Israel come together in the place which the Lord shall choose, thou shalt read the words of this law before all Israel, in their hearing, and the people being all assembled together―both men and women, children and strangers, that are within thy gates―that hearing they may learn, and fear the Lord your God, and keep, and fulfill ALL the words of this law; so that their children, also, who now are ignorant, may hear, and so fear the Lord their God all the days that they live” (Deuteronomy 31:11-13).
Our Lord also drilled-home this same concept to His Apostles: “Going therefore, teach ye ALL nations … Teaching them to observe ALL things whatsoever I have commanded you!” (Matthew 28:19-20).
Our Lady implies the same thing at the Marriage Feast at Cana, when she tells the waiters to DO EVERYTHING that her Son will tell them do: “His mother saith to the waiters: ‘WHATSOEVER he shall say to you, do ye!’” (John 2:5)―the word “whatsoever” meaning “anything and everything” or “ALL”.
If instructions are important to God they should be important to us. Our Lord says: “Do these things and thou shalt live!” (Luke 10:28).
Noe was considered to be just and righteous because he followed instructions. “And Noe did all things which God commanded him” (Genesis 6:22). Noe was a “survivor”―when just about everyone else perished―because he did everything just as God commanded him. Following God's instructions exactly is considered an essential part of the spiritual life that should lead to eternal life, which means being one of the “few spiritual survivors” who make it to Heaven and not part of the great masses, who did not follow ALL the instructions, and end up (or down) in Hell.
Instructions and Assumptions and Presumptions
The problem with most people―almost all people―is that they hear the instructions and then do their own thing by mixing-in their personal preferences and tastes to the commands and instructions of God. In other words, they “water them down” into something more potable, more tasty, more to their own liking. This is also true of the Faith as a whole. That is how Protestantism acts. That is, basically, how heresies and schisms start. People assume and presume that they can tinker with, modify and change the commands and instructions of God. That is why most souls lose their souls. Never was a truer word said by God than this: “My thoughts are not your thoughts; nor your ways My ways, saith the Lord. For as the heavens are exalted above the Earth, so are My ways exalted above your ways, and My thoughts above your thoughts!” (Isaias 55:8-9). To those words you can well add: “Seeing they see not, and hearing they hear not, neither do they understand!” (Matthew 13:13). “Hear, O foolish people and without understanding―who have eyes, and see not: and ears, and hear not!” (Jeremias 5:21). “Having eyes, see you not? And having ears, hear you not? Neither do you remember!” (Mark 8:18). “Son of man, thou dwellest in the midst of a provoking house, who have eyes to see and see not; and ears to hear and hear not―for they are a provoking house!” (Ezechiel 12:2).
Nothing has changed from those Old Testament and New Testament times, which is when those words were spoken. Our Lady has the same lament and complaint with regard to what she has said. Sr. Lucia of Fatima reveals. In 1957, a very grave looking Sister Lucia spoke with Fr. Fuentes in the December 26th, 1957, interview, saying:
“Father, the Blessed Virgin is very sad because no one has paid attention to her Message, neither the good nor the bad. The good, because they continue on the road of goodness, but without paying mind to this Message [presumtption]. The bad, because of their sins, do not see God’s chastisement already falling on them presently; they also continue on their path of badness, ignoring the Message [presumtption]. But, Father, you must believe me that God is going to punish the world and chastise it in a tremendous way.
“The chastisement from Heaven is imminent. The year 1960 is on us, and then what will happen? It will be very sad for everyone, and far from a happy thing if the world does not pray and do penance before then. I cannot give more details, because it is still a secret. By the will of the Blessed Virgin, only the Holy Father and the Bishop of Fatima can know the secret. Both have chosen, however, not to open it in order not to be influenced by it [presumtption].
“This is the third part of the Message of Our Lady, which still remains secret until 1960. Tell them, Father, that the Blessed Virgin said repeatedly ― to my cousins Francisco and Jacinta as well as to me ― that many nations would disappear from the face of the Earth, that Russia would be the instrument of chastisement from Heaven for the whole world if the conversion of that poor Nation is not obtained beforehand …”
The “Kool-Aid” of Hell
Our indifference―and our own false assumptions and presumptions―perches our soul precariously on the edge of the precipice of that place into which the predominant number of souls have fallen, namely Hell. It is in the devil’s best interests to keep us in that mental twilight zone, numbed and dumbed to the real realities that lie behind the cloud of smoke which is our false reasoning, assumptions and presumptions. He does not want us think too much about what salvation entails. He provokes us to think unreal, imaginary, far-fetched thoughts such as “universal salvation”, “universal mercy”, “no-pain-salvation”, “effortless salvation”, “cheap flights to Heaven”, a “Can’t Do Anything Except Ignore and Forgive” God, etc., etc. We readily and easily imbibe and drink this Satanic “Kool-Aid”, licking our lips in lukewarm satisfaction with our lukewarm lives―forgetting that God has vowed to vomit out the lukewarm from His fervent Mouth: “I know thy works, that thou art neither cold, nor hot! I would thou wert cold, or hot. But because thou art lukewarm, and neither cold, nor hot, I will begin to vomit thee out of my mouth!” (Apocalypse 3:15-116). Yet even those words roll off our thick-skinned souls like the proverbial water off a duck’s back―we have become “waterproofed” to the graces, words and warnings of God in our false assumptions and vain presumptions.
What fuels and further adds to those false assumptions and vain presumptions is the “herd mentality” or presumption of there being some kind of “safety in numbers”―whereby we look at the vast majority of Catholics around us and notice that they are doing little more, or even less than the lukewarm efforts we are putting into producing our mediocre merits by anemic amounts of spiritual exercises. The devil loves to have drink the “Kool-Aid” of “safety in numbers” while blinding us to the fact that Our Lord said the EXACT OPPOSITE: “And a certain man said to Him: ‘Lord! Are they FEW that are saved?’ But He said to them: ‘Strive to enter by the narrow gate; for MANY, I say to you, shall seek to enter, and shall not be able! But when the master of the house shall be gone in, and shall shut the door, you shall begin to stand without, and knock at the door, saying: ‘Lord! Open to us!’ And He, answering, shall say to you: ‘I know you not, whence you are!’ Then you shall begin to say: ‘We have eaten and drunk in Thy presence, and Thou hast taught in our streets!” And He shall say to you: ‘I know you not, whence you are! Depart from Me, all ye workers of iniquity!’ There shall be weeping and gnashing of teeth, when you shall see Abraham and Isaac and Jacob, and all the prophets, in the Kingdom of God, and you yourselves thrust out!’” (Luke 13:23-28).
“Enter ye in at the narrow gate! For wide is the gate, and broad is the way that leadeth to destruction, and MANY there are who go in thereat! How narrow is the gate, and strait is the way that leadeth to life: and FEW there are that find it! … Not everyone that saith to Me: ‘Lord! Lord!’ shall enter into the Kingdom of Heaven: but he that doth the will of My Father, Who is in Heaven, he shall enter into the Kingdom of Heaven. MANY will say to Me in that day: ‘Lord! Lord! Have not we prophesied in Thy Name, and cast out devils in Thy Name, and done many miracles in Thy Name?’ And then will I profess unto them: ‘I never knew you! Depart from Me, you that work iniquity!’ Everyone, therefore, that heareth these My words, and doth them, shall be likened to a wise man that built his house upon a rock, and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell not, for it was founded on a rock. And every one that heareth these My words, and doth them not, shall be like a foolish man that built his house upon the sand, and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell, and great was the fall thereof” (Matthew 7:13-27).
Very Few Live Like the Few!
All of the above is not a pleasant message to hear. It is not a pleasant message to pass on and give to others. It’s not quite the party conversation piece is it? If you feel crowded at a party, just start talking about the above and you will quickly find yourself with plenty of space and room. Yet that unpleasant message is the most crucial and most important thing that anyone and everyone needs to hear! Are your children hearing it? Are you passing on the message to them? Are your students hearing it? Are you teaching the message to them? Are your parishioners hearing it? Are you preaching the message to them? In most cases the answer will be an embarrassed “No!” or an embarrassed silence.
The saints had no problem communicating that unpleasant message―here are just a few (29) quotes from the “big guns” or “big ‘uns” from among the Saints, Blesseds and Venerables, in chronological order, coverning almost EVERY SINGLE CENTURY [click here is you want more ― there are enough quotes to fill 9 pages]:
► St. Justin Martyr (100-165), Father of the Church: “The majority of men shall not see God, excepting those who live justly, purified by righteousness and by every other virtue.” (St. Justin Martyr, Father of the Church: First Apology, XXI).
► St. Arsenius (Egyptian deacon 345-450): “Brethren, the just man shall scarcely be saved. What, then, will become of the sinner?” (Life of Arsenius).
► St. John Chrysostom (347-407), Doctor and Father of the Church: “What do you think? How many of the inhabitants of this city may perhaps be saved? What I am about to tell you is very terrible, yet I will not conceal it from you! Out of this thickly populated city with its thousands of inhabitants not one hundred people will be saved! I even doubt whether there will be as many as that!” Elsewhere he says: “I do not speak rashly, but as I feel and think. I do not think that many bishops are saved, but that those who perish are far more numerous.”
► St. Jerome (347-420), Doctor and Father of the Church: “So that you will better appreciate the meaning of Our Lord’s words, and perceive more clearly how few the Elect are, note that Christ did not say that those who WALKED along the path to Heaven are few in number, but that there were few who FOUND that narrow way” (Jerome: “Commentary on Matthew…Many begin well, but there are few who persevere”). Meaning that few FIND the path and even FEWER actually take the path after finding it. Jerome goes on to say: “Out of one hundred thousand sinners who continue in sin until death, scarcely one will be saved.”
► St. Augustine (354-430), Doctor and Father of the Church: “Take care not to resemble the multitude―whose knowledge of God’s will only condemns them to more severe punishment!” .... “It is certain that few are saved” (Sermon 111; also Against Cresconius). “If you wish to imitate the multitude, then you shall not be among the few who shall enter in by the narrow gate” (Sermon 224:1) …. “Not all, nor even a majority, are saved. . . They are indeed many, if regarded by themselves, but they are few in comparison with the far larger number of those who shall be punished with the devil” …. “Beyond a doubt the elect are few” …. It is certain that few are saved”…. “If you wish to imitate the multitude, then you shall not be among the few who shall enter in by the narrow gate.”
► St. Remigius of Rheims (437-533): “Among adults there are few saved because of sins of the flesh. […] With the exception of those who die in childhood, most men will be damned!” (Regimus: Book 1, with Cyprian).
► St. John Climacus (579-606), Father of the Church: “Live with the few if you want to reign with the few.”
► St. Bede the Venerable (673-735), Doctor and Father of the Church: “Nor should we think that it is enough for salvation that we are no worse off than the mass of the careless and indifferent, or that in our Faith we are, like so many others, uninstructed” …. “Christ's flock is called ‘little’ (Luke 12:32) in comparison with the greater number of the reprobates.”
► St. Anselm (1033-1109), Doctor of the Church: “If thou wouldst be certain of being in the number of the elect, strive to be one of the few, not of the many! And if thou wouldst be quite sure of thy salvation, strive to be among the fewest of the few! … Do not follow the great majority of mankind, but follow those who enter upon the narrow way, who renounce the world, who give themselves to prayer, and who never relax their efforts by day or by night, that they may attain everlasting blessedness!” (Fr. Martin Von Cochem, The Four Last Things, p. 221. Anselm, Sunday Sermons of the Great Fathers).
► St. Thomas Aquinas (1235-1274), Doctor of the Church: “There are a select few who are saved” (Summa Theologica, Ia, q.23, art.7, ad 3.) “Those who are saved are in the minority” (Summa Theologica, Ia, q.23, art.8, ad.3).
► St. John of Avila (1499-1569): “Take care not to resemble the multitude whose knowledge of God's will only condemns them to more severe punishment.”
► Ven. Louis de Granada (1505-1588): “A greater number is lost through false confidence, than through excessive fear.”
► St. Francis Xavier (1506-1552): “Ah, how many souls lose Heaven and are cast into Hell!” (Francis: Letters and Shorter Works)
► St. Philip Neri (1515-1595): “So vast a number of miserable souls perish, and so comparatively few are saved!”
► St. Teresa of Avila (1515-1582), Doctor of the Church: “I had the greatest sorrow for the many souls that condemned themselves to Hell, especially those Lutherans ... I saw souls falling into Hell like snowflakes!”
► St. John of the Cross (1524-1591), Doctor of the Church: “Behold how many there are who are called, and how few who are chosen! And behold, if you have no care for yourself, your perdition is more certain than your amendment, especially since the way that leads to eternal life is so narrow.”
► St. Robert Bellarmine (1542-1621), Doctor of the Church: “It is granted to few to recognize the true Church amid the darkness of so many schisms and heresies, and to fewer still so to love the truth, which they have seen, as to fly to its embrace.”
► St. Vincent de Paul (1580-1660): “Ah! A great many persons live constantly in the state of damnation!” (cf. Voice of the Saints, Francis W. Johnston, London: Burnes and Oats, 1965.)
► Ven. Mary of Agreda (1602-1665): “That those who walk in the way of salvation are the smaller number is due to the vice and depraved habits imbibed in youth and nourished in childhood. By these means Lucifer has hurled into Hell so great a number of souls, and continues thus to hurl them into Hell every day, casting so many nations from abyss to abyss of darkness and errors, such as are contained in the heresies and false sects of the infidels” … “The majority of souls appear before the Judgment empty-handed. They did nothing good for eternity.”
► St. Veronica Giuliani (1660-1727): “The number of the damned is incalculable.”
► St. Louis Marie de Montfort (1673-1716): “Be one of the small number who find the way to life, and enter by the narrow gate into Heaven. Take care not to follow the majority and the common herd, so many of whom are lost. Do not be deceived; there are only two roads: one that leads to life and is narrow; the other that leads to death and is wide. There is no middle way” (The Love of Eternal Wisdom, p.133) “The number of the elect is so small – so small – that, were we to know how small it is, we would faint away with grief: one here and there, scattered up and down the world!” (Letter to Friends of the Cross).
► St. Alphonsus Maria Liguori (1696-1787), Doctor of the Church: “Everyone desires to be saved but the greater part is lost” …. “The greater part of men choose to be damned rather than to love Almighty God” (St. Alphonsus Liguori, The Way of Salvation and Perfection, 311). “The saints are few, but we must live with the few if we would be saved with the few. O God, too few indeed they are; yet among those few I wish to be!” (St. Alphonsus Liguori, The Holy Eucharist, 494). “The common opinion is that the greater part of adults is lost” (St. Alphonsus Liguori, Preparation for Death, 174). “All persons desire to be saved, but the greater part, because they will not adopt the means of being saved, fall into sin and are lost. […] In fact, the Elect are much fewer than the damned, for the reprobate are much more numerous than the Elect” (St. Alphonsus Liguori, Preparation for Death, 407-8; The Great Means of Salvation and Perfection, 129). “In the Great Deluge in the days of Noe, nearly all mankind perished, eight persons alone being saved in the Ark. In our days a deluge, not of water but of sins, continually inundates the Earth, and out of this deluge very few escape. Scarcely anyone is saved” (St. Alphonsus Liguori, Sermons).
► St. Benedict Joseph of Labre (1748-1783): “Yes, indeed, many will be damned; few will be saved… Meditate on the horrors of Hell which will last for eternity because of one easily-committed mortal sin. Try hard to be among the few who are chosen. Think of the eternal flames of Hell, and how few there are that are saved…I was watching souls going down into the abyss as thick and fast as snowflakes falling in the winter mist!”
► Blessed Anna Maria Taigi, (1769-1837): “The greater number of Christians today are damned. The destiny of those dying on one day is that very few ― not as many as ten ― went straight to Heaven; many remained in Purgatory; and those cast into Hell were as numerous as snowflakes in midwinter.”
► St. John Marie Vianney (1786-1859): “The number of the saved is as few as the number of grapes left after the vineyard-pickers have passed” (John Mary Vianney: GOH p.37). “We shall find out at the day of judgment that the greater number of Christians who are lost were damned because they did not know their own religion” (Sermons of the Cure of Ars, page 99). “Shall we all be saved? Shall we go to Heaven? Alas, my children, we do not know! But I tremble when I see so many souls lost these days! See, they fall into Hell as leaves fall from the trees at the approach of winter.” (St. Jean Marie Baptiste Vianney, the Cure of Ars, Patron Saint of Parish Priests).
► St. Joseph Cafasso (1811-1860): “Cast a look round the world, just observe the manner of living, of speaking, and you will see immediately whether the evil of sin is known in the world or whether any attention is paid to it. Not counting those who live deliberately irreligious and wicked lives, how few are those―who pass themselves as being good and who approach the Sacraments―are aware of the great evil that sin is, and the great ruin it brings with it. It must necessarily happen that, because of this certainly culpable ignorance, in which most men live, that an enormous number will come to be damned, because no sin is pardoned which is not detested, and it is impossible to detest sin properly if it is not known as such.”
► St. John Neumann (1811-1860): “Despite assurances that God did not create any man for Hell, and that He wishes all men to be saved―it remains equally true that only few will be saved; that only few will go to Heaven; and that the greater part of mankind will be lost forever.”
► Lucia Santos of Fatima (1907-1958?): “Taking into account the behavior of mankind, only a small part of the human race will be saved […] many will be lost” (The Secret of Fatima: Fact and Legend, Joaquin Maria Alonso, CMF, p.106; Fatima, The Great Sign, Francis Johnston, p.36).
► St. Jacinta Marto of Fatima (1910-1920): “Lucia found Jacinta sitting alone, still and very pensive, gazing at nothing. ‘What are you thinking of, Jacinta?’ ‘Of the war that is going to come. So many people are going to die. And almost all of them are going to Hell!” (Our Lady of Fatima, William Walsh p. 94; p. 92 in some versions)
Following instructions is important to make tasks simpler, to ensure things are done effectively, to eliminate confusion and to save time. When instructions are properly followed, things work well. People who follow instructions show that they are cooperative, intelligent and dependable, while not following instructions can lead to life and death situations that may end tragically.
When people do not follow instructions properly, it can cause chaos and great frustration in any type of environment. In order to follow instructions, a person must listen well, read carefully and ask questions if necessary. When a person does not follow instructions, he finds that finishing tasks is much more difficult. If a single person on a team does not adhere to instructions, then the entire team suffers on some level. Tasks that are done properly the first time do not have to be redone, so one saves time and effort by following instructions each time a task is tackled.
Following instructions can preserve one’s health and well being, and it is a necessary skill for a quality life. Rules are necessary for every well-functioning society. Professionals that do not follow instructions place themselves and other people at a greater risk for injury and death.
► As one Health Service instructor writes: “During my school days, I often dove into a test without carefully and completely reading all the instructions. The result? Often wrong answers to questions that I could have easily answered correctly. This tendency to skip reading the instructions carries over into other areas for my life. For instance, the assemble yourself furniture can quickly become a disastrous frustration when the instructions are left in the corner, nuts and bolts are all over the floor, and I think I know what I am doing. I will never forget the day, many years ago when my five year old finally showed me the pictures on the instructions to guide me in the process of assembling her new bookcase. As the years have passed, I have realized that instructions are for my own good. Every once in a while, however, this tendency, to ignore them, will raise up its ugly head. I am again reminded to listen to or give good instructions for a well completed task.”
► Another case is as follows: “Some time ago, after an embarrassing situation, I learnt the importance of reading instructions before operating something new. I had bought a new PC and upon getting it home had excitedly connected everything, while totally ignoring the instruction manual. When I turned my new computer on, nothing happened.
After an hour of frustrating nothing, I rang the supplier to complain that my new PC did not work.
“Did you read the instructions,” the receptionist asked?
When I admitted I had not, she said she would take me through them. “Please read with me,” she said, as if I was the fiftieth person she had said the same thing to that day.
First paragraph: “Your new computer was tested before shipment. However, to protect it during transport, the power protection button has been activated. Step 1: Switch the power protection button to ‘OFF'. ”
When I did this, my new computer immediately sprung to life.”
► A third scenario is as follows. An engineering instructor writes:
“Even if many universities do not admit students to formal engineering programs until their junior year, most of these engineering schools provide some mechanism for students who have decided upon an engineering career as they enter the university. The preliminary engineering courses that these students enroll in can begin the process of retraining students to learn the benefits of following instructions and the necessity of this activity in the real world. Early in the engineer’s academic career, simple techniques can be utilized to focus students on the need to continue the practice of following instructions. One of the important issues is to make students actually see the importance and not just lecture on the need to follow instructions. One technique is to have students write their own instructions on how to create an object, for example, a paper airplane. They are not allowed to mention anything that will give the receiver of the instructions any indication that what they will have to create from the instructions is a paper airplane. By separating members of the class and using different colors of paper for the information to write instructions on how to build the paper airplanes, students will all feel that they are providing instructions on totally different projects. When the instructions are exchanged, no talking can be allowed and students must follow exactly the instructions given. At any point where they cannot continue the instructions―because those instructions fail to give adequate directions―they must stop.
“These uncompleted airplanes can then be investigated and more improved instructions can be added within group discussion. All of this provides a quick message that if instructions are incomplete or incomprehensible, thenno one can follow them. Students―by attempting to build the airplane with the instructions―also quickly understand the importance of having a complete set of instructions in their work. The instructor―in the above paper-airplane building instruction scenario― is not required to force students to listen to diatribes on the problems created when people do not follow instructions. The instructor, on the other hand, can simply sit back and let the discussion unfold among the class members on why or why not a particular set of instructions accomplished the task of allowing a piece of paper to be transformed into a flying machine.”
► A fourth scenario―which is linked to the Rosary―is the following testimony of an experienced combat firearms instructor:
“We use various selection processes in our classes, selection meaning which group a student may fall into during class. While we have several groups―the one you want to avoid is “high risk” [likewise, you want to avoid “high-risk” Catholics who either “shoot” with their mouth or cannot follow instructions]. A high risk student is someone who consistently displays behavior that can put himself or other classmates in danger. You obviously don’t want these types of students, but―as firearms training continues to become popular and concealed carriers increase―it’s a subject that must be addressed. The aspect of safety is central to everything we do―lip service is not tolerated.
“The snowball theory: I remind students tragedies are not the result of a single action. They are the culmination of several seemingly insignificant actions adding up to a tragedy. An important point to understand is many accidents [damnations] are preventable. Through careful evaluation of previous accidents we take away lessons learned. We take these lessons and create corrective strategies, in order to prevent them from happening again to the best of our ability. After providing clear and concise instruction, at some point we as instructors must trust the students to act safely [and carry out those instructions as instructed and not according their own personal interpretations].
“It is this trust we need in order to move forward. It starts the moment we meet a student with the very basic ability to follow instructions. Some instructions can be followed “loosely”, while others must be followed strictly. As an instructor you must enforce safety [of souls and their salvation] and there is very little margin for error. It is rare to get a student who deliberately fails to follow instructions. Many times they want to, but … are overwhelmed with learning new skills and pressure to do well. When so much is going [too busy with the world and fun] on they cannot process all the information in a timely manner or in the correct sequence bad things can happen.
I don’t get too wrapped around the axle these days, but every now and then you’ll see me jump someone’s ass. I don’t care much about how you load your firearm―my instructions are to safely load your firearm and then protect your eyes and ears [for Catholics it is a case of be careful about who you listen to and what you look at]. No big deal if you choose to load a magazine then cycle the slide or lock the slide and release it using the slide stop ― I don’t care! However, when the instructions are to observe your trigger finger straight on the pistol’s frame and off the trigger guard― that’s non-negotiable.
As part of our safety protocol―in our Concealed Carry Tactics classes―we have students visually confirm their finger is off the trigger. There are only two ways the firearm can discharge―either you press the trigger with your finger or the trigger is pressed by a foreign object. There are two times your finger could inadvertently press the trigger, as you are drawing and as you’re re-holstering. We try to eliminate the possibility of a negligent discharge as a result of improper trigger finger placement during both phases. I had one student who either kept forgetting, or wouldn’t follow instructions as I had to repeatedly correct him on the line. So, if he is having difficulty with these simple instruction is it reasonable to expect more problems? The answer is yes! We ask students to visually inspect their holster prior to inserting the muzzle then re-holster with control. The student in question felt it was acceptable to shove the pistol into his holster after continued corrections. Why is this a big deal? Think back to the earlier comment about the little, insignificant actions that add up. Since this was a concealment class we had a variety of cover garments throughout. Each provided challenges, but the safe protocol for re-holstering was the same. When I watch a student fail to confirm their trigger finger, fail to confirm any holster obstructions―then shove this pistol into their holster without looking it’s a problem. Luckily nothing bad happened―but not by providence. Safety [and salvation] is non-negotiable and if you cannot follow the simplest of instructions―like what equipment is required for class, and then cannot follow safety protocols while in class―don’t be surprised by the results” [injury, death, damnation].
Following God’s Instructions
God taught this concept to Moses when He said: “Assemble the people... When all Israel come together in the place which the Lord shall choose, thou shalt read the words of this law before all Israel, in their hearing, and the people being all assembled together―both men and women, children and strangers, that are within thy gates―that hearing they may learn, and fear the Lord your God, and keep, and fulfill ALL the words of this law; so that their children, also, who now are ignorant, may hear, and so fear the Lord their God all the days that they live” (Deuteronomy 31:11-13).
Our Lord also drilled-home this same concept to His Apostles: “Going therefore, teach ye ALL nations … Teaching them to observe ALL things whatsoever I have commanded you!” (Matthew 28:19-20).
Our Lady implies the same thing at the Marriage Feast at Cana, when she tells the waiters to DO EVERYTHING that her Son will tell them do: “His mother saith to the waiters: ‘WHATSOEVER he shall say to you, do ye!’” (John 2:5)―the word “whatsoever” meaning “anything and everything” or “ALL”.
If instructions are important to God they should be important to us. Our Lord says: “Do these things and thou shalt live!” (Luke 10:28).
Noe was considered to be just and righteous because he followed instructions. “And Noe did all things which God commanded him” (Genesis 6:22). Noe was a “survivor”―when just about everyone else perished―because he did everything just as God commanded him. Following God's instructions exactly is considered an essential part of the spiritual life that should lead to eternal life, which means being one of the “few spiritual survivors” who make it to Heaven and not part of the great masses, who did not follow ALL the instructions, and end up (or down) in Hell.
Instructions and Assumptions and Presumptions
The problem with most people―almost all people―is that they hear the instructions and then do their own thing by mixing-in their personal preferences and tastes to the commands and instructions of God. In other words, they “water them down” into something more potable, more tasty, more to their own liking. This is also true of the Faith as a whole. That is how Protestantism acts. That is, basically, how heresies and schisms start. People assume and presume that they can tinker with, modify and change the commands and instructions of God. That is why most souls lose their souls. Never was a truer word said by God than this: “My thoughts are not your thoughts; nor your ways My ways, saith the Lord. For as the heavens are exalted above the Earth, so are My ways exalted above your ways, and My thoughts above your thoughts!” (Isaias 55:8-9). To those words you can well add: “Seeing they see not, and hearing they hear not, neither do they understand!” (Matthew 13:13). “Hear, O foolish people and without understanding―who have eyes, and see not: and ears, and hear not!” (Jeremias 5:21). “Having eyes, see you not? And having ears, hear you not? Neither do you remember!” (Mark 8:18). “Son of man, thou dwellest in the midst of a provoking house, who have eyes to see and see not; and ears to hear and hear not―for they are a provoking house!” (Ezechiel 12:2).
Nothing has changed from those Old Testament and New Testament times, which is when those words were spoken. Our Lady has the same lament and complaint with regard to what she has said. Sr. Lucia of Fatima reveals. In 1957, a very grave looking Sister Lucia spoke with Fr. Fuentes in the December 26th, 1957, interview, saying:
“Father, the Blessed Virgin is very sad because no one has paid attention to her Message, neither the good nor the bad. The good, because they continue on the road of goodness, but without paying mind to this Message [presumtption]. The bad, because of their sins, do not see God’s chastisement already falling on them presently; they also continue on their path of badness, ignoring the Message [presumtption]. But, Father, you must believe me that God is going to punish the world and chastise it in a tremendous way.
“The chastisement from Heaven is imminent. The year 1960 is on us, and then what will happen? It will be very sad for everyone, and far from a happy thing if the world does not pray and do penance before then. I cannot give more details, because it is still a secret. By the will of the Blessed Virgin, only the Holy Father and the Bishop of Fatima can know the secret. Both have chosen, however, not to open it in order not to be influenced by it [presumtption].
“This is the third part of the Message of Our Lady, which still remains secret until 1960. Tell them, Father, that the Blessed Virgin said repeatedly ― to my cousins Francisco and Jacinta as well as to me ― that many nations would disappear from the face of the Earth, that Russia would be the instrument of chastisement from Heaven for the whole world if the conversion of that poor Nation is not obtained beforehand …”
The “Kool-Aid” of Hell
Our indifference―and our own false assumptions and presumptions―perches our soul precariously on the edge of the precipice of that place into which the predominant number of souls have fallen, namely Hell. It is in the devil’s best interests to keep us in that mental twilight zone, numbed and dumbed to the real realities that lie behind the cloud of smoke which is our false reasoning, assumptions and presumptions. He does not want us think too much about what salvation entails. He provokes us to think unreal, imaginary, far-fetched thoughts such as “universal salvation”, “universal mercy”, “no-pain-salvation”, “effortless salvation”, “cheap flights to Heaven”, a “Can’t Do Anything Except Ignore and Forgive” God, etc., etc. We readily and easily imbibe and drink this Satanic “Kool-Aid”, licking our lips in lukewarm satisfaction with our lukewarm lives―forgetting that God has vowed to vomit out the lukewarm from His fervent Mouth: “I know thy works, that thou art neither cold, nor hot! I would thou wert cold, or hot. But because thou art lukewarm, and neither cold, nor hot, I will begin to vomit thee out of my mouth!” (Apocalypse 3:15-116). Yet even those words roll off our thick-skinned souls like the proverbial water off a duck’s back―we have become “waterproofed” to the graces, words and warnings of God in our false assumptions and vain presumptions.
What fuels and further adds to those false assumptions and vain presumptions is the “herd mentality” or presumption of there being some kind of “safety in numbers”―whereby we look at the vast majority of Catholics around us and notice that they are doing little more, or even less than the lukewarm efforts we are putting into producing our mediocre merits by anemic amounts of spiritual exercises. The devil loves to have drink the “Kool-Aid” of “safety in numbers” while blinding us to the fact that Our Lord said the EXACT OPPOSITE: “And a certain man said to Him: ‘Lord! Are they FEW that are saved?’ But He said to them: ‘Strive to enter by the narrow gate; for MANY, I say to you, shall seek to enter, and shall not be able! But when the master of the house shall be gone in, and shall shut the door, you shall begin to stand without, and knock at the door, saying: ‘Lord! Open to us!’ And He, answering, shall say to you: ‘I know you not, whence you are!’ Then you shall begin to say: ‘We have eaten and drunk in Thy presence, and Thou hast taught in our streets!” And He shall say to you: ‘I know you not, whence you are! Depart from Me, all ye workers of iniquity!’ There shall be weeping and gnashing of teeth, when you shall see Abraham and Isaac and Jacob, and all the prophets, in the Kingdom of God, and you yourselves thrust out!’” (Luke 13:23-28).
“Enter ye in at the narrow gate! For wide is the gate, and broad is the way that leadeth to destruction, and MANY there are who go in thereat! How narrow is the gate, and strait is the way that leadeth to life: and FEW there are that find it! … Not everyone that saith to Me: ‘Lord! Lord!’ shall enter into the Kingdom of Heaven: but he that doth the will of My Father, Who is in Heaven, he shall enter into the Kingdom of Heaven. MANY will say to Me in that day: ‘Lord! Lord! Have not we prophesied in Thy Name, and cast out devils in Thy Name, and done many miracles in Thy Name?’ And then will I profess unto them: ‘I never knew you! Depart from Me, you that work iniquity!’ Everyone, therefore, that heareth these My words, and doth them, shall be likened to a wise man that built his house upon a rock, and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell not, for it was founded on a rock. And every one that heareth these My words, and doth them not, shall be like a foolish man that built his house upon the sand, and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell, and great was the fall thereof” (Matthew 7:13-27).
Very Few Live Like the Few!
All of the above is not a pleasant message to hear. It is not a pleasant message to pass on and give to others. It’s not quite the party conversation piece is it? If you feel crowded at a party, just start talking about the above and you will quickly find yourself with plenty of space and room. Yet that unpleasant message is the most crucial and most important thing that anyone and everyone needs to hear! Are your children hearing it? Are you passing on the message to them? Are your students hearing it? Are you teaching the message to them? Are your parishioners hearing it? Are you preaching the message to them? In most cases the answer will be an embarrassed “No!” or an embarrassed silence.
The saints had no problem communicating that unpleasant message―here are just a few (29) quotes from the “big guns” or “big ‘uns” from among the Saints, Blesseds and Venerables, in chronological order, coverning almost EVERY SINGLE CENTURY [click here is you want more ― there are enough quotes to fill 9 pages]:
► St. Justin Martyr (100-165), Father of the Church: “The majority of men shall not see God, excepting those who live justly, purified by righteousness and by every other virtue.” (St. Justin Martyr, Father of the Church: First Apology, XXI).
► St. Arsenius (Egyptian deacon 345-450): “Brethren, the just man shall scarcely be saved. What, then, will become of the sinner?” (Life of Arsenius).
► St. John Chrysostom (347-407), Doctor and Father of the Church: “What do you think? How many of the inhabitants of this city may perhaps be saved? What I am about to tell you is very terrible, yet I will not conceal it from you! Out of this thickly populated city with its thousands of inhabitants not one hundred people will be saved! I even doubt whether there will be as many as that!” Elsewhere he says: “I do not speak rashly, but as I feel and think. I do not think that many bishops are saved, but that those who perish are far more numerous.”
► St. Jerome (347-420), Doctor and Father of the Church: “So that you will better appreciate the meaning of Our Lord’s words, and perceive more clearly how few the Elect are, note that Christ did not say that those who WALKED along the path to Heaven are few in number, but that there were few who FOUND that narrow way” (Jerome: “Commentary on Matthew…Many begin well, but there are few who persevere”). Meaning that few FIND the path and even FEWER actually take the path after finding it. Jerome goes on to say: “Out of one hundred thousand sinners who continue in sin until death, scarcely one will be saved.”
► St. Augustine (354-430), Doctor and Father of the Church: “Take care not to resemble the multitude―whose knowledge of God’s will only condemns them to more severe punishment!” .... “It is certain that few are saved” (Sermon 111; also Against Cresconius). “If you wish to imitate the multitude, then you shall not be among the few who shall enter in by the narrow gate” (Sermon 224:1) …. “Not all, nor even a majority, are saved. . . They are indeed many, if regarded by themselves, but they are few in comparison with the far larger number of those who shall be punished with the devil” …. “Beyond a doubt the elect are few” …. It is certain that few are saved”…. “If you wish to imitate the multitude, then you shall not be among the few who shall enter in by the narrow gate.”
► St. Remigius of Rheims (437-533): “Among adults there are few saved because of sins of the flesh. […] With the exception of those who die in childhood, most men will be damned!” (Regimus: Book 1, with Cyprian).
► St. John Climacus (579-606), Father of the Church: “Live with the few if you want to reign with the few.”
► St. Bede the Venerable (673-735), Doctor and Father of the Church: “Nor should we think that it is enough for salvation that we are no worse off than the mass of the careless and indifferent, or that in our Faith we are, like so many others, uninstructed” …. “Christ's flock is called ‘little’ (Luke 12:32) in comparison with the greater number of the reprobates.”
► St. Anselm (1033-1109), Doctor of the Church: “If thou wouldst be certain of being in the number of the elect, strive to be one of the few, not of the many! And if thou wouldst be quite sure of thy salvation, strive to be among the fewest of the few! … Do not follow the great majority of mankind, but follow those who enter upon the narrow way, who renounce the world, who give themselves to prayer, and who never relax their efforts by day or by night, that they may attain everlasting blessedness!” (Fr. Martin Von Cochem, The Four Last Things, p. 221. Anselm, Sunday Sermons of the Great Fathers).
► St. Thomas Aquinas (1235-1274), Doctor of the Church: “There are a select few who are saved” (Summa Theologica, Ia, q.23, art.7, ad 3.) “Those who are saved are in the minority” (Summa Theologica, Ia, q.23, art.8, ad.3).
► St. John of Avila (1499-1569): “Take care not to resemble the multitude whose knowledge of God's will only condemns them to more severe punishment.”
► Ven. Louis de Granada (1505-1588): “A greater number is lost through false confidence, than through excessive fear.”
► St. Francis Xavier (1506-1552): “Ah, how many souls lose Heaven and are cast into Hell!” (Francis: Letters and Shorter Works)
► St. Philip Neri (1515-1595): “So vast a number of miserable souls perish, and so comparatively few are saved!”
► St. Teresa of Avila (1515-1582), Doctor of the Church: “I had the greatest sorrow for the many souls that condemned themselves to Hell, especially those Lutherans ... I saw souls falling into Hell like snowflakes!”
► St. John of the Cross (1524-1591), Doctor of the Church: “Behold how many there are who are called, and how few who are chosen! And behold, if you have no care for yourself, your perdition is more certain than your amendment, especially since the way that leads to eternal life is so narrow.”
► St. Robert Bellarmine (1542-1621), Doctor of the Church: “It is granted to few to recognize the true Church amid the darkness of so many schisms and heresies, and to fewer still so to love the truth, which they have seen, as to fly to its embrace.”
► St. Vincent de Paul (1580-1660): “Ah! A great many persons live constantly in the state of damnation!” (cf. Voice of the Saints, Francis W. Johnston, London: Burnes and Oats, 1965.)
► Ven. Mary of Agreda (1602-1665): “That those who walk in the way of salvation are the smaller number is due to the vice and depraved habits imbibed in youth and nourished in childhood. By these means Lucifer has hurled into Hell so great a number of souls, and continues thus to hurl them into Hell every day, casting so many nations from abyss to abyss of darkness and errors, such as are contained in the heresies and false sects of the infidels” … “The majority of souls appear before the Judgment empty-handed. They did nothing good for eternity.”
► St. Veronica Giuliani (1660-1727): “The number of the damned is incalculable.”
► St. Louis Marie de Montfort (1673-1716): “Be one of the small number who find the way to life, and enter by the narrow gate into Heaven. Take care not to follow the majority and the common herd, so many of whom are lost. Do not be deceived; there are only two roads: one that leads to life and is narrow; the other that leads to death and is wide. There is no middle way” (The Love of Eternal Wisdom, p.133) “The number of the elect is so small – so small – that, were we to know how small it is, we would faint away with grief: one here and there, scattered up and down the world!” (Letter to Friends of the Cross).
► St. Alphonsus Maria Liguori (1696-1787), Doctor of the Church: “Everyone desires to be saved but the greater part is lost” …. “The greater part of men choose to be damned rather than to love Almighty God” (St. Alphonsus Liguori, The Way of Salvation and Perfection, 311). “The saints are few, but we must live with the few if we would be saved with the few. O God, too few indeed they are; yet among those few I wish to be!” (St. Alphonsus Liguori, The Holy Eucharist, 494). “The common opinion is that the greater part of adults is lost” (St. Alphonsus Liguori, Preparation for Death, 174). “All persons desire to be saved, but the greater part, because they will not adopt the means of being saved, fall into sin and are lost. […] In fact, the Elect are much fewer than the damned, for the reprobate are much more numerous than the Elect” (St. Alphonsus Liguori, Preparation for Death, 407-8; The Great Means of Salvation and Perfection, 129). “In the Great Deluge in the days of Noe, nearly all mankind perished, eight persons alone being saved in the Ark. In our days a deluge, not of water but of sins, continually inundates the Earth, and out of this deluge very few escape. Scarcely anyone is saved” (St. Alphonsus Liguori, Sermons).
► St. Benedict Joseph of Labre (1748-1783): “Yes, indeed, many will be damned; few will be saved… Meditate on the horrors of Hell which will last for eternity because of one easily-committed mortal sin. Try hard to be among the few who are chosen. Think of the eternal flames of Hell, and how few there are that are saved…I was watching souls going down into the abyss as thick and fast as snowflakes falling in the winter mist!”
► Blessed Anna Maria Taigi, (1769-1837): “The greater number of Christians today are damned. The destiny of those dying on one day is that very few ― not as many as ten ― went straight to Heaven; many remained in Purgatory; and those cast into Hell were as numerous as snowflakes in midwinter.”
► St. John Marie Vianney (1786-1859): “The number of the saved is as few as the number of grapes left after the vineyard-pickers have passed” (John Mary Vianney: GOH p.37). “We shall find out at the day of judgment that the greater number of Christians who are lost were damned because they did not know their own religion” (Sermons of the Cure of Ars, page 99). “Shall we all be saved? Shall we go to Heaven? Alas, my children, we do not know! But I tremble when I see so many souls lost these days! See, they fall into Hell as leaves fall from the trees at the approach of winter.” (St. Jean Marie Baptiste Vianney, the Cure of Ars, Patron Saint of Parish Priests).
► St. Joseph Cafasso (1811-1860): “Cast a look round the world, just observe the manner of living, of speaking, and you will see immediately whether the evil of sin is known in the world or whether any attention is paid to it. Not counting those who live deliberately irreligious and wicked lives, how few are those―who pass themselves as being good and who approach the Sacraments―are aware of the great evil that sin is, and the great ruin it brings with it. It must necessarily happen that, because of this certainly culpable ignorance, in which most men live, that an enormous number will come to be damned, because no sin is pardoned which is not detested, and it is impossible to detest sin properly if it is not known as such.”
► St. John Neumann (1811-1860): “Despite assurances that God did not create any man for Hell, and that He wishes all men to be saved―it remains equally true that only few will be saved; that only few will go to Heaven; and that the greater part of mankind will be lost forever.”
► Lucia Santos of Fatima (1907-1958?): “Taking into account the behavior of mankind, only a small part of the human race will be saved […] many will be lost” (The Secret of Fatima: Fact and Legend, Joaquin Maria Alonso, CMF, p.106; Fatima, The Great Sign, Francis Johnston, p.36).
► St. Jacinta Marto of Fatima (1910-1920): “Lucia found Jacinta sitting alone, still and very pensive, gazing at nothing. ‘What are you thinking of, Jacinta?’ ‘Of the war that is going to come. So many people are going to die. And almost all of them are going to Hell!” (Our Lady of Fatima, William Walsh p. 94; p. 92 in some versions)
DOUBLE DAY ARTICLE : Friday September 27th & Saturday September 28th
Article 14
Let's Do Better This Year!
Article 14
Let's Do Better This Year!
USA Rosary Stats and Facts
Statistics on how many people pray the Rosary are hard to find. Most of the following statistics for the USA are taken from the Center for Applied Research in the Apostolate (CARA) at Georgetown University. Even their last thorough set of Rosary stats are over 11 years old―coming from 2008. They give some snippets in later years, but do not provide as thorough a coverage as in 2008. It is said that everyone can manipulate statistics to fit their prejudiced arguments. The following stats are unlikely to fall into that category ― though it is only on the Day of Judgment that one will know for certain. From Heaven's perspective, the following stats are not good. From Hell's perspective, they are wonderful.
● A majority of adult Catholics―52% or around 5 out of 10―say they pray the Rosary. This number includes both those who pray it often all the down to those who pray it only once a year.
● 8% ― or 8 out of 100― Catholics pray the Rosary at least once a week, but not daily.
● 4% ― or 4 out of 100― Catholics said they prayed the Rosary every day.
Among those who rarely pray the Rosary…
● 62% ― or around 6 out 10 ― women say they pray the Rosary at least once a year.
● 42% ― or around 4 out 10 ― men say they pray the Rosary at least once a year.
● 73% ― or around 7 out of 10 ― Pre-Vatican II Catholics pray the Rosary at least once a year.
● 72% ― or around 7 out of 10 ― of Catholics who regularly attend Sunday Mass pray the Rosary at least once a year.
● 23% ― or around 2 out of 10 ― of Catholics who regularly attend Sunday Mass pray the Rosary once a week or more often.
► USA Rosary Praying Stats for All Catholics―Including Those Who Attend Mass Regularly and Those Who Do Not
FREQUENCY 2001 2008
Every day ?% 4%
More than once a week 5% 2%
Once a week 4% 2%
Almost once every week 2% 3%
Once or twice a month 10% 5%
Only a few times a year 23% 20%
Less than once a year 10% 16%
Never prays the Rosary 46% 48%
► 2008 USA Rosary Praying Stats for Those Regularly Attending Mass ONCE A WEEK OR MORE OFTEN
FREQUENCY
Every day 11% ― which is 11 in 100 or around 1 in 10 persons.
More than once a week 6% ― which is 6 in 100 or around 1 in 17 persons.
Once a week 6% ― which is 6 in 100 or around 1 in 17 persons.
Almost once every week 6% ― which is 6 in 100 or around 1 in 17 persons.
Once or twice a month 12% ― which is 12 in 100 or around 1 in 9 persons.
Only a few times a year 31% ― which is 11 in 100 or around 3 in 10 persons.
Less than once a year 12% ― which is 12 in 100 or around 1 in 9 persons.
Never prays the Rosary 16% ― which is 11 in 100 or around 1 in 6 persons.
► 2008 USA Rosary Praying Stats for Those Regularly Attending Mass LESS THAN ONCE A WEEK BUT AT LEAST TWICE A MONTH
FREQUENCY
Every day 5% ― which is 5 in 100 or around 1 in 20 persons.
More than once a week 1% ― which is 1 in 100 persons.
Once a week 1% ― which is 1 in 100 persons.
Almost once every week 6% ― which is 6 in 100 or around 1 in 17 persons.
Once or twice a month 6% ― which is 6 in 100 or around 1 in 17 persons.
Only a few times a year 27% ― which is 27 in 100 or around 1 in 4 persons.
Less than once a year 18% ― which is 18 in 100 or around 1 in 6 persons.
Never prays the Rosary 35% ― which is 35 in 100 or around 7 in 20 persons.
► 2008 USA Rosary Praying Stats for Those Regularly Attending Mass A FEW TIMES A YEAR OR LESS
FREQUENCY
Every day 2% ― which is 2 in 100 or around 1 in 50 persons.
More than once a week 1% ― which is 1 in 100 persons.
Once a week 0% ―
Almost once every week 1% ― which is 1 in 100 persons.
Once or twice a month 2% ― which is 2 in 100 or 1 in 50 persons.
Only a few times a year 12% ― which is 12 in 100 or around 1 in 9 persons.
Less than once a year 17% ― which is 17 in 100 or around 1 in 6 persons.
Never prays the Rosary 65% ― which is 65 in 100 or around 13 in 20 persons.
► The older USA Catholics are, the more likely they are to pray the Rosary
● 73% of the Pre-Vatican II Generation,
● 58% of the Vatican II Generation,
● 44% of the Post-Vatican II Generation,
● 39% percent of the Millennial Generation
► By the Year 2015 ...
● By the year 2015, only 16% of parents ― around 3 in 20 ― pray the Rosary at least once a month (7% at least once a week).
● Weekly Mass attenders are most likely to pray the Rosary at least once a year (68%).
● Among the few who still pray the Rosary, half say they typically do so with their family (18% of all Catholic parents) and half do not (18% of all Catholic parents).
● 64% ― or over 6 in 10 ― of parents do not pray the Rosary.
● Among these respondents who never pray the Rosary, the most common reasons cited for not doing so were having no desire or need to pray it (39%), never learning or forgetting how to say it (24%), and time issues (17%).
Statistical Summary Selection
Let us look at some takeaways from the mass of stats shown above.
● In 2008―and things have not improved since then, but have become much worse, especially with the internet smartphone explosion since around 2010―but in 2008, among those who attended Mass once a week or more often, there were just about 60% (59%) ― or 6 out of 10 Catholics ― who only prayed the Rosary once a month, or less often, or never. That is REGULAR MASS GOING CATHOLICS!
● In 2008, of those who only attended Mass less than once week but at least twice a month, there were 80% ― or 8 out 10 Catholics ― who only prayed the Rosary once a month, or less often, or never.
● In 2008, of those who only attended Mass only a few times a year, there were 94% ― or 19 out 20 Catholics ― who only prayed the Rosary once a month, or less often, or never.
In 2008, only 24% attended Mass once a week or more; 48% attended a few times month and 28% attended rarely or never (CARA statistics). Superimposing the above Rosary statistics on top of those Mass attendance statistics, and trying to "cross-reference" their statistics, results in the following overall daily Rosary recitation for certain groups (not all of them―hence the total does not come to 100%).
► USA Daily Rosary Numbers
Obviously, the best scenario is the “Daily Rosary” scenario. How many Catholics, overall (including practicing and non-practicing) pray the Rosary daily?
Once a week Mass attenders praying a daily Rosary = 11% = 11 out of 100
Twice a month Mass attenders praying a daily Rosary = 5% = 5 out of 100
Few times a year Mass attenders praying a daily Rosary = 2% = 2 out of 100
Adding all that together gives a total number of persons praying a daily Rosary as = 18 out of 300 persons = 6%
► USA Praying the Rosary Once or Twice a Month Numbers
Not good―but better than nothing. Once or twice a month hardly expresses any kind of love or compliant obedience to Our Lady’s requests! How would an employer view an employee who only does what is asked of him once or twice a month? Nevertheless, the numbers for these persons are as follows:
Once a week Mass attenders praying a Rosary once or twice a month = 6% = 6 out of 100
Twice a month Mass attenders praying a Rosary once or twice a month = 6% = 6 out of 100
Few times a year Mass attenders praying a Rosary once or twice a month = 2% = 2 out of 100
Adding all that together gives a total number of persons praying a Rosary once or twice a month as = 14 out of 300 persons = just over 4%
► USA Praying the Rosary Few Times a Year, Less than Once a Year, or Never
If the previous level was not good, then this is the “pits”―will it help them? Very little. Few times a year is more of an insult than anything else―and is not even an attempt at showing love or compliant obedience to Our Lady’s requests! Again, put in a secular setting, how would an employer view an employee who only does what is asked of him only a few times a year, or never? Nevertheless, the numbers for these persons are as follows:
Once a week Mass attenders praying a Rosary only few times a year, less, or never = 59% = 59 out of 100
Twice a month Mass attenders praying a Rosary only few times a year, less, or never = 80% = 80 out of 100
Few times a year Mass attenders praying a Rosary only few times a year, less, or never = 94% = 94 out of 100
Adding all that together gives a total number of persons praying a Rosary only few times a year, less, or never = 233 out of 300 persons = 78%
Even the Worse Than All That is the Fact That…
If you thought thing could not get worse, then you have merely looked at the QUANTITATIVE aspect of HOW MANY people are praying the Rosary, but have overlooked and ignored something far more important than the mere quantitative aspect. What is that? It is the QUALITATIVE aspect of HOW WELL people pray the Rosary―for does not Our Lord complain that: “This people honoureth Me with their lips: but their heart is far from Me!” (Matthew 15:8). Could not Our Lady say the same?
In fact, St. Louis de Montfort addresses this point in his book, The Secret of the Rosary, wherein he writes:
“A single Hail Mary said properly is worth more than a hundred and fifty said badly. Most Catholics say the Rosary, either the whole fifteen mysteries or five of them, or at least a few decades. Why is it then that so few of them give up their sins and make progress in virtue, if not because they are not saying them as they should … In order to pray well, it is not enough to give expression to our petitions by means of that most excellent of all prayers, the Rosary, but we must also pray with great attention, for God listens more to the voice of the heart than that of the mouth. To be guilty of willful distractions during prayer would show a great lack of respect and reverence; it would make our Rosaries unfruitful and make us guilty of sin.
“How can we expect God to listen to us if we ourselves do not pay attention to what we are saying? How can we expect him to be pleased if, while in the presence of his tremendous majesty, we give in to distractions, like a child running after a butterfly? People who do that forfeit God’s blessing, which is changed into a curse for having treated the things of God disrespectfully: “Cursed be the one who does God’s work negligently” (Jeremias 48:10).
“Being human, we easily become tired and slipshod, but the devil makes these difficulties worse when we are saying the Rosary. Before we even begin, he makes us feel bored, distracted, or exhausted; and when we have started praying, he oppresses us from all sides, and when after much difficulty and many distractions, we have finished, he whispers to us ― ‘What you have just said is worthless. It is useless for you to say the Rosary. You had better get on with other things. It is only a waste of time to pray without paying attention to what you are saying; half‑an‑hour’s meditation or some spiritual reading would be much better. Tomorrow, when you are not feeling so sluggish, you’ll pray better; leave the rest of your Rosary till then.’ ― By tricks of this kind the devil gets us to give up the Rosary altogether or to say it less often, and we keep putting it off or change to some other devotion.
“Take great care to avoid the two pitfalls that most people fall into during the Rosary. The first is the danger of not asking for any graces at all, so that if some good people were asked their Rosary intention they would not know what to say. So, whenever you say your Rosary, be sure to ask for some special grace or virtue, or strength to overcome some sin.
“The second fault commonly committed in saying the Rosary is to have no intention other than that of getting it over with as quickly as possible. This is because so many look upon the Rosary as a burden, which weighs heavily upon them when it has not been said, especially when we have promised to say it regularly or have been told to say it as a penance more or less against our will.
“It is sad to see how most people say the Rosary. They say it astonishingly fast, slipping over part of the words. We could not possibly expect anyone, even the most important person, to think that a slipshod address of this kind was a compliment, and yet we imagine that Jesus and Mary will be honored by it! Small wonder, then, that the most sacred prayers of our holy religion seem to bear no fruit, and that, after saying thousands of Rosaries, we are still no better than we were before.” (St. Louis de Montfort, The Secret of Mary).
Statistics on how many people pray the Rosary are hard to find. Most of the following statistics for the USA are taken from the Center for Applied Research in the Apostolate (CARA) at Georgetown University. Even their last thorough set of Rosary stats are over 11 years old―coming from 2008. They give some snippets in later years, but do not provide as thorough a coverage as in 2008. It is said that everyone can manipulate statistics to fit their prejudiced arguments. The following stats are unlikely to fall into that category ― though it is only on the Day of Judgment that one will know for certain. From Heaven's perspective, the following stats are not good. From Hell's perspective, they are wonderful.
● A majority of adult Catholics―52% or around 5 out of 10―say they pray the Rosary. This number includes both those who pray it often all the down to those who pray it only once a year.
● 8% ― or 8 out of 100― Catholics pray the Rosary at least once a week, but not daily.
● 4% ― or 4 out of 100― Catholics said they prayed the Rosary every day.
Among those who rarely pray the Rosary…
● 62% ― or around 6 out 10 ― women say they pray the Rosary at least once a year.
● 42% ― or around 4 out 10 ― men say they pray the Rosary at least once a year.
● 73% ― or around 7 out of 10 ― Pre-Vatican II Catholics pray the Rosary at least once a year.
● 72% ― or around 7 out of 10 ― of Catholics who regularly attend Sunday Mass pray the Rosary at least once a year.
● 23% ― or around 2 out of 10 ― of Catholics who regularly attend Sunday Mass pray the Rosary once a week or more often.
► USA Rosary Praying Stats for All Catholics―Including Those Who Attend Mass Regularly and Those Who Do Not
FREQUENCY 2001 2008
Every day ?% 4%
More than once a week 5% 2%
Once a week 4% 2%
Almost once every week 2% 3%
Once or twice a month 10% 5%
Only a few times a year 23% 20%
Less than once a year 10% 16%
Never prays the Rosary 46% 48%
► 2008 USA Rosary Praying Stats for Those Regularly Attending Mass ONCE A WEEK OR MORE OFTEN
FREQUENCY
Every day 11% ― which is 11 in 100 or around 1 in 10 persons.
More than once a week 6% ― which is 6 in 100 or around 1 in 17 persons.
Once a week 6% ― which is 6 in 100 or around 1 in 17 persons.
Almost once every week 6% ― which is 6 in 100 or around 1 in 17 persons.
Once or twice a month 12% ― which is 12 in 100 or around 1 in 9 persons.
Only a few times a year 31% ― which is 11 in 100 or around 3 in 10 persons.
Less than once a year 12% ― which is 12 in 100 or around 1 in 9 persons.
Never prays the Rosary 16% ― which is 11 in 100 or around 1 in 6 persons.
► 2008 USA Rosary Praying Stats for Those Regularly Attending Mass LESS THAN ONCE A WEEK BUT AT LEAST TWICE A MONTH
FREQUENCY
Every day 5% ― which is 5 in 100 or around 1 in 20 persons.
More than once a week 1% ― which is 1 in 100 persons.
Once a week 1% ― which is 1 in 100 persons.
Almost once every week 6% ― which is 6 in 100 or around 1 in 17 persons.
Once or twice a month 6% ― which is 6 in 100 or around 1 in 17 persons.
Only a few times a year 27% ― which is 27 in 100 or around 1 in 4 persons.
Less than once a year 18% ― which is 18 in 100 or around 1 in 6 persons.
Never prays the Rosary 35% ― which is 35 in 100 or around 7 in 20 persons.
► 2008 USA Rosary Praying Stats for Those Regularly Attending Mass A FEW TIMES A YEAR OR LESS
FREQUENCY
Every day 2% ― which is 2 in 100 or around 1 in 50 persons.
More than once a week 1% ― which is 1 in 100 persons.
Once a week 0% ―
Almost once every week 1% ― which is 1 in 100 persons.
Once or twice a month 2% ― which is 2 in 100 or 1 in 50 persons.
Only a few times a year 12% ― which is 12 in 100 or around 1 in 9 persons.
Less than once a year 17% ― which is 17 in 100 or around 1 in 6 persons.
Never prays the Rosary 65% ― which is 65 in 100 or around 13 in 20 persons.
► The older USA Catholics are, the more likely they are to pray the Rosary
● 73% of the Pre-Vatican II Generation,
● 58% of the Vatican II Generation,
● 44% of the Post-Vatican II Generation,
● 39% percent of the Millennial Generation
► By the Year 2015 ...
● By the year 2015, only 16% of parents ― around 3 in 20 ― pray the Rosary at least once a month (7% at least once a week).
● Weekly Mass attenders are most likely to pray the Rosary at least once a year (68%).
● Among the few who still pray the Rosary, half say they typically do so with their family (18% of all Catholic parents) and half do not (18% of all Catholic parents).
● 64% ― or over 6 in 10 ― of parents do not pray the Rosary.
● Among these respondents who never pray the Rosary, the most common reasons cited for not doing so were having no desire or need to pray it (39%), never learning or forgetting how to say it (24%), and time issues (17%).
Statistical Summary Selection
Let us look at some takeaways from the mass of stats shown above.
● In 2008―and things have not improved since then, but have become much worse, especially with the internet smartphone explosion since around 2010―but in 2008, among those who attended Mass once a week or more often, there were just about 60% (59%) ― or 6 out of 10 Catholics ― who only prayed the Rosary once a month, or less often, or never. That is REGULAR MASS GOING CATHOLICS!
● In 2008, of those who only attended Mass less than once week but at least twice a month, there were 80% ― or 8 out 10 Catholics ― who only prayed the Rosary once a month, or less often, or never.
● In 2008, of those who only attended Mass only a few times a year, there were 94% ― or 19 out 20 Catholics ― who only prayed the Rosary once a month, or less often, or never.
In 2008, only 24% attended Mass once a week or more; 48% attended a few times month and 28% attended rarely or never (CARA statistics). Superimposing the above Rosary statistics on top of those Mass attendance statistics, and trying to "cross-reference" their statistics, results in the following overall daily Rosary recitation for certain groups (not all of them―hence the total does not come to 100%).
► USA Daily Rosary Numbers
Obviously, the best scenario is the “Daily Rosary” scenario. How many Catholics, overall (including practicing and non-practicing) pray the Rosary daily?
Once a week Mass attenders praying a daily Rosary = 11% = 11 out of 100
Twice a month Mass attenders praying a daily Rosary = 5% = 5 out of 100
Few times a year Mass attenders praying a daily Rosary = 2% = 2 out of 100
Adding all that together gives a total number of persons praying a daily Rosary as = 18 out of 300 persons = 6%
► USA Praying the Rosary Once or Twice a Month Numbers
Not good―but better than nothing. Once or twice a month hardly expresses any kind of love or compliant obedience to Our Lady’s requests! How would an employer view an employee who only does what is asked of him once or twice a month? Nevertheless, the numbers for these persons are as follows:
Once a week Mass attenders praying a Rosary once or twice a month = 6% = 6 out of 100
Twice a month Mass attenders praying a Rosary once or twice a month = 6% = 6 out of 100
Few times a year Mass attenders praying a Rosary once or twice a month = 2% = 2 out of 100
Adding all that together gives a total number of persons praying a Rosary once or twice a month as = 14 out of 300 persons = just over 4%
► USA Praying the Rosary Few Times a Year, Less than Once a Year, or Never
If the previous level was not good, then this is the “pits”―will it help them? Very little. Few times a year is more of an insult than anything else―and is not even an attempt at showing love or compliant obedience to Our Lady’s requests! Again, put in a secular setting, how would an employer view an employee who only does what is asked of him only a few times a year, or never? Nevertheless, the numbers for these persons are as follows:
Once a week Mass attenders praying a Rosary only few times a year, less, or never = 59% = 59 out of 100
Twice a month Mass attenders praying a Rosary only few times a year, less, or never = 80% = 80 out of 100
Few times a year Mass attenders praying a Rosary only few times a year, less, or never = 94% = 94 out of 100
Adding all that together gives a total number of persons praying a Rosary only few times a year, less, or never = 233 out of 300 persons = 78%
Even the Worse Than All That is the Fact That…
If you thought thing could not get worse, then you have merely looked at the QUANTITATIVE aspect of HOW MANY people are praying the Rosary, but have overlooked and ignored something far more important than the mere quantitative aspect. What is that? It is the QUALITATIVE aspect of HOW WELL people pray the Rosary―for does not Our Lord complain that: “This people honoureth Me with their lips: but their heart is far from Me!” (Matthew 15:8). Could not Our Lady say the same?
In fact, St. Louis de Montfort addresses this point in his book, The Secret of the Rosary, wherein he writes:
“A single Hail Mary said properly is worth more than a hundred and fifty said badly. Most Catholics say the Rosary, either the whole fifteen mysteries or five of them, or at least a few decades. Why is it then that so few of them give up their sins and make progress in virtue, if not because they are not saying them as they should … In order to pray well, it is not enough to give expression to our petitions by means of that most excellent of all prayers, the Rosary, but we must also pray with great attention, for God listens more to the voice of the heart than that of the mouth. To be guilty of willful distractions during prayer would show a great lack of respect and reverence; it would make our Rosaries unfruitful and make us guilty of sin.
“How can we expect God to listen to us if we ourselves do not pay attention to what we are saying? How can we expect him to be pleased if, while in the presence of his tremendous majesty, we give in to distractions, like a child running after a butterfly? People who do that forfeit God’s blessing, which is changed into a curse for having treated the things of God disrespectfully: “Cursed be the one who does God’s work negligently” (Jeremias 48:10).
“Being human, we easily become tired and slipshod, but the devil makes these difficulties worse when we are saying the Rosary. Before we even begin, he makes us feel bored, distracted, or exhausted; and when we have started praying, he oppresses us from all sides, and when after much difficulty and many distractions, we have finished, he whispers to us ― ‘What you have just said is worthless. It is useless for you to say the Rosary. You had better get on with other things. It is only a waste of time to pray without paying attention to what you are saying; half‑an‑hour’s meditation or some spiritual reading would be much better. Tomorrow, when you are not feeling so sluggish, you’ll pray better; leave the rest of your Rosary till then.’ ― By tricks of this kind the devil gets us to give up the Rosary altogether or to say it less often, and we keep putting it off or change to some other devotion.
“Take great care to avoid the two pitfalls that most people fall into during the Rosary. The first is the danger of not asking for any graces at all, so that if some good people were asked their Rosary intention they would not know what to say. So, whenever you say your Rosary, be sure to ask for some special grace or virtue, or strength to overcome some sin.
“The second fault commonly committed in saying the Rosary is to have no intention other than that of getting it over with as quickly as possible. This is because so many look upon the Rosary as a burden, which weighs heavily upon them when it has not been said, especially when we have promised to say it regularly or have been told to say it as a penance more or less against our will.
“It is sad to see how most people say the Rosary. They say it astonishingly fast, slipping over part of the words. We could not possibly expect anyone, even the most important person, to think that a slipshod address of this kind was a compliment, and yet we imagine that Jesus and Mary will be honored by it! Small wonder, then, that the most sacred prayers of our holy religion seem to bear no fruit, and that, after saying thousands of Rosaries, we are still no better than we were before.” (St. Louis de Montfort, The Secret of Mary).
DOUBLE DAY ARTICLE : Wednesday September 25th & Thursday September 26th
Article 13
One Week to Go! Are You Ready?
Article 13
One Week to Go! Are You Ready?
How Would You Feel If …?
Imagine your reaction and how you would feel if your bank told you that they would multiply by 100 whatever amount you deposited into your bank account―not just once, but every single time henceforward! Or imagine being told by your gas or electricity supplier that your next payment would be accounted as 100 times the actual payment that you would make―not just once, but always! Wow! Who would not be thrilled and overjoyed at such a deal?
Wouldn’t it be nice if God would do the same thing for us? God is God, isn’t He? Does not Our Lord and Holy Scripture confirm, on several occasions, that “the things that are impossible with men, are possible with God!” (Luke 18:27) … “And Jesus said to them: ‘With men this is impossible―but with God all things are possible!’” (Matthew 19:26) … “And Jesus looking on them, saith: ‘With men it is impossible; but not with God―for all things are possible with God!’” (Mark 10:27) … and the Angel Gabriel said to Our Lady at the Annunciation: “No word shall be impossible with God!” (Luke 1:37).
Talking of “no word” being impossible to God, triggers several instances where a mere word by God―and sometimes by God’s mere representatives―suddenly and immediately brought about some happening or miracle that would normally take years and superhuman efforts to achieve. We think of the times that Jesus calmed violent storms and winds in an instant: “Jesus saith to them: ‘Why are you fearful, O ye of little faith?’ Then rising up he commanded the winds, and the sea, and there came a great calm” (Matthew 8:26). “And rising up, Jesus rebuked the wind and said to the sea: ‘Peace! Be still!’ And the wind ceased: and there was made a great calm” (Mark 4:39)―a few words, and immediate results! We even see something similar in the case of God’s prophet, Jonas, who was caught up in a terrible storm on the sea: “And they said to Jonas: ‘What shall we do to thee, that the sea may be calm to us? For the sea flowed and swelled!’ And Jonas said to them: ‘Take me up and cast me into the sea, and the sea shall be calm to you! For I know that for my sake this great tempest is upon you!’ … And they took Jonas, and cast him into the sea, and the sea ceased from raging” (Jonas 1:11-12, 15).
Another instance where God multiplies “utility payments” or “bank-deposits” is seen in the two separate miracles involving the multiplication of loaves and fishes, with the 1feeding of the four-thousand and also five-thousand men--for those who think it is one and the same miracle, with it being hard to count the exact number of persons, please note that it is St. Matthew who mentions the two miracles in two successive chapters of his Gospel―chapters 14 and 15―so they are clearly two separate occasions.
“And Jesus called together His disciples, and said: ‘I have compassion on the multitudes, because they continue with Me now three days, and have not what to eat, and I will not send them away fasting, lest they faint in the way!’ And the disciples say unto Him: ‘Whence then should we have so many loaves in the desert, as to fill so great a multitude?’ And Jesus said to them: ‘How many loaves have you?’ But they said: ‘Seven, and a few little fishes!’ And He commanded the multitude to sit down upon the ground. And taking the seven loaves and the fishes, and giving thanks, He broke and gave to His disciples, and the disciples to the people. And they did all eat, and had their fill. And they took up seven baskets full, of what remained of the fragments. And they that did eat, were four thousand men, beside children and women” (Matthew 15:32-38).
“The multitudes followed Jesus on foot out of the cities. And He, coming forth, saw a great multitude and had compassion on them, and healed their sick. And when it was evening, His disciples came to Him, saying: ‘This is a desert place, and the hour is now past! Send away the multitudes, that going into the towns, they may buy themselves food and drink!’ But Jesus said to them: ‘They have no need to go! Give you them to eat!’ They answered Him: ‘We have not here, but five loaves, and two fishes!’ He said to them: ‘Bring them here to Me!’ And when He had commanded the multitudes to sit down upon the grass, He took the five loaves and the two fishes, and looking up to Heaven, He blessed, and broke, and gave the loaves to His disciples, and the disciples to the multitudes. And they did all eat, and were filled. And they took up what remained, twelve full baskets of fragments. And the number of them that did eat, was five thousand men, besides women and children” (Matthew 14:13-21).
Ah! If Jesus would only multiply our bank accounts in His compassion!
Bargaining with God for “Cut-Price-Deals”
So if God can do what is impossible for men (and for banks and the utilities companies), then why not hope for a “hundredfold” payment plan or deposit plan with God? Who would dare ask for one? Would God even consider giving one? Could we try force His hand with the Scriptural quote: “But of this one thing be not ignorant, my beloved, that one day with the Lord is as a thousand years, and a thousand years as one day!” (2 Peter 3:8)? So could we not try and get Him to agree that “one day of penance will be counted as a thousand days of penance”? Or that “one Sunday’s attendance at Mass will be counted as a thousand Sundays of Mass attendance”? Or that “one prayer will be counted as a thousand prayers”?
God “Cuts-Us-A-Deal” But There Are Few Takers!
Actually―in case you did not know―God HAS “cut-us-a-deal” and “made us an offer we cannot refuse”―but, sadly, most actually DO REFUSE the deal and toss aside the bargain! Holy Scripture even tells us that from the earliest times of the world, God has always been open to “cutting-us deals” or giving us “bargains” that are simply unbelievable.
Abraham “Cuts-a-Deal” with God
We see one instance where, due their innumerable sins, God was ready to destroy Sodom and Gomorrha―when Abraham steps in and tries to “cut-a-deal” with God:
“Abraham stood before the Lord, and, drawing nigh, he said: ‘Wilt Thou destroy the just with the wicked? If there be fifty just men in the city, shall they perish with the rest? And wilt Thou not spare that place for the sake of the fifty just men, if they be therein? Far be it from Thee to do this thing, and to slay the just with the wicked, and for the just to be in like case as the wicked! This is not beseeming Thee! Thou, Who judgest all the Earth, wilt not make this judgment!’ And the Lord said to him: ‘If I find in Sodom fifty just men within the city, I will spare the whole place for their sake!’
“And Abraham answered, and said: ‘Seeing I have once begun, I will speak to my Lord, whereas I am dust and ashes! What if there be five less than fifty just persons? Wilt Thou, for forty-five, destroy the whole city?’ And the Lord said: ‘I will not destroy it, if I find forty-five!’
“And again Abraham said to Him: ‘But if forty be found there―what wilt Thou do?’ The Lord said: ‘I will not destroy it for the sake of forty!’
“‘Lord!’ saith Abraham, ‘Be not angry, I beseech Thee, if I speak! What if thirty shall be found there? The Lord answered: ‘I will not do it, if I find thirty there!’
“‘Seeing,’ saith Abraham, ‘I have once begun, I will speak to my Lord! What if twenty be found there?’ The Lord said: ‘I will not destroy it for the sake of twenty!’
“‘I beseech Thee’ saith Abraham, ‘be not angry, Lord, if I speak yet once more! What if ten should be found there? And the Lord said: ‘I will not destroy it for the sake of ten!’ And the Lord departed after He had left speaking to Abraham―and Abraham returned to his place” (Genesis 18:22-33).
Moses “Cuts-a-Deal” with God
Even though God had led His Chosen People out of Egypt, as St. Paul later explains that “with most of them God was not well pleased: for they were overthrown in the desert” (1 Corinthians 10:5)―because of their idolatry and faithlessness. God was ready to destroy them on several occasions, but Moses stepped-in to plead with Him and “cut-a-deal”.
“And the people seeing that Moses delayed to come down from the mount, gathering together against Aaron, said: ‘Arise! Make us gods! That may go before us! For as to this Moses, the man that brought us out of the land of Egypt, we know not what has befallen him!’ And Aaron said to them: Take the golden earrings from the ears of your wives, and your sons and daughters, and bring them to me. And the people did what he had commanded, bringing the earrings to Aaron. And when he had received them, he fashioned them by founders' work, and made of them a molten calf. And they said: ‘These are thy gods, O Israel, that have brought thee out of the land of Egypt!’ And when Aaron saw this, he built an altar before it. And rising in the morning, they offered holocausts, and peace victims, and the people sat down to eat, and drink, and they rose up to play.
“And the Lord spoke to Moses, saying: ‘Go, get thee down! Thy people, which thou hast brought out of the land of Egypt, hath sinned! They have quickly strayed from the way which thou didst show them: and they have made to themselves a molten calf, and have adored it, and sacrificing victims to it. See that this people is stiff-necked! Let Me alone, that My wrath may be kindled against them, and that I may destroy them, and I will make of thee a great nation!’
“But Moses besought the Lord his God, saying: ‘Why, O Lord, is Thy indignation kindled against Thy people, whom Thou hast brought out of the land of Egypt, with great power, and with a mighty hand? Let not the Egyptians say, I beseech thee: “He craftily brought them out, that He might kill them in the mountains, and destroy them from the Earth!” Let Thy anger cease and be appeased upon the wickedness of Thy people! Remember Abraham, Isaac, and Israel, Thy servants―to whom Thou swore by Thy own Self, saying: “I will multiply your seed as the stars of heaven: and this whole land that I have spoken of, I will give to your seed, and you shall possess it for ever!”’ And the Lord was appeased from doing the evil which He had spoken against His people. And Moses returned from the mount, carrying the two tables of the testimony in his hand, written on both sides” (Exodus 32:1-15).
Purgatorial Deal―One Hell of a Deal!
Fast-forwarding to the times of the Catholic Faith―we see God give a phenomenal deal with regard to the afterlife. God could have a straight “black and white” policy with regard to Heaven and Hell. Sin and you go to Hell. Avoid all sin and you go to Heaven. He would well within in His rights by doing so―for sin, whether it be venial sin or mortal sin, is the greatest evil in the world. You would expect that, after having committed the greatest evil in the world, there was only one place you could expect to go―Hell. Satan and the fallen angels were condemned to Hell for one single sin. The saints tell us―and apparitions of the damned seem to substantiate this―that there are many souls in Hell today for having committed one single mortal sin. How so? Why so? Well―simply because they were not repentant and sorry for their mortal sin and would not confess it, or would confess it incorrectly, or lied about it.
How many sins have we committed in our lifetime? How many mortal sins? How many venial sins? The main problem is that we fail to grasp and accept the fact the sin―even the proverbial “teeny-weeny venial sin”―is the greatest evil in the world. Our catechisms tell us that: “Sin is the only evil upon Earth” … “Mortal sin is a great evil, the greatest evil in the world, a greater evil than disease, poverty, or war, because it separates us from God … [venial sin] is second only in evil consequences to mortal sin” (The Catechism Explained, Spirago-Clarke; My Catholic Faith, Bishop Morrow, STD).
How many “greatest evils” have we piled-up in our lives? How great must be the debt we owe God! How many times have we deserved Hell? The thought should―but sadly it doesn’t―make us tremble! Yet rather than send us to Hell, God has created Purgatory―which, as the saints say, has the same fire as that of Hell, nevertheless ends at some point. However, to reach the “safety-net” of Purgatory, we must still die in a state of sanctifying grace. The reason we go to Purgatory is that, even though we may have sincerely, truthfully, accurately and correctly confessed our sins―whether mortal or venial―we have not sufficiently paid the price for sin through penance or love. Hence the soul is sent to Purgatory to pay those debts.
Yet the deal that God offers is even greater than that of Purgatory! There is no need to go to Purgatory―a soul could and should go straight to Heaven, even if they have sinned! How? Either through performing great penances, or through a great love of God and neighbor―or both. The Good Thief was told he would go to Paradise that very same day―he was accepting his horrible fate in a true spirit of penance, saying: “‘We receive the due reward of our deeds; but this man hath done no evil!’ And he said to Jesus: ‘Lord, remember me when Thou shalt come into Thy Kingdom!’ And Jesus said to him: ‘Amen I say to thee, this day thou shalt be with Me in paradise!’” (Luke 23:41-43). What a great deal! He admitted and confessed his sins sincerely and took what was coming for them.
Similarly in the case of Mary Magdalen, of whom Our Lord said: “Many sins are forgiven her, because she hath loved much!” (Luke 7:47)―reinforcing the words of Holy Scripture: “Charity covereth all sins!” (Proverbs 10:12)―a lesson that St. Peter later recalls and repeats in his epistle: “Before all things have a constant mutual charity among yourselves: for charity covereth a multitude of sins!” (1 Peter 4:8). Another great deal! How many profit from it? How many take it up? How many practice it? It would seem not very many―since as Our Lord, Our Lady and the saints tell us: most souls are lost!
Modern-Day Deal―Mary’s Deal
We could list many more “Divine-Deals” throughout the history of mankind―some large-scale, others small-scale, some before the time of Christ, others after the time of Christ―but both time and space prohibit that. Let us, instead, turn to the focal point of this article― “There is little time left! Are you ready?” In starting this article, there was one week left before the beginning of the month of the Holy Rosary. Are you really ready for a month that could not only be called “The Month of the Holy Rosary” but also “The Month of the Heavenly Deal”!
Sr. Lucia of Fatima has revealed the deal to us by saying: “The Most Holy Virgin, in these last times in which we live, has given a new efficacy to the recitation of the Rosary, to such an extent, that there is no problem, no matter how difficult it is, whether temporal or, above all, spiritual, in the personal life of each one of us, of our families, of the families of the world, or of the religious communities, or even of the life of peoples and nations, that cannot be solved by the Rosary. There is no problem, I tell you, no matter how difficult it is, that we cannot resolve by the prayer of the Holy Rosary. With the Holy Rosary, we will save ourselves, we will sanctify ourselves, we will console Our Lord and obtain the salvation of many souls.”
The Saints have many times proved the truth of those words and the Rosary has itself proved their truth by being the source of numerous miracles in the history of mankind since its advent. Some miracles have been striking and have benefitted many―these have been written in annals of history. Other miracles have been more personal and some of them known only to a few or just simply to their recipient―but these are no less a miracle. We think of the Battle of Lepanto. The atomic bombing of Hiroshima and Nagasaki. The miraculously peaceful withdrawal of Russian troops occupying Austria in the 1950s. The overthrow of the imminent Communist-Socialist government in Brazil in the 1960s. All of these were striking on a large scale. Yet there are many “little” miracles―whether physical miracles, spiritual miracles, miracles of grace, financial miracles, health miracles, etc. that are available to one and all―if only they would use the Rosary as it is really meant to be used.
This is what we need to focus on for this month of October―the Month of the Holy Rosary. This is what we have so badly neglected in bygone years. Our Rosaries―if we even say them―are poor and pale imitations of Heaven’s “blueprint” for the Rosary. It is hardly surprising that we achieve so little with them! As St. Louis de Montfort writes, in his book, The Secret of the Rosary:
Making Better Use of Your Rosary This Coming Month of October
“A single Hail Mary said properly is worth more than a hundred and fifty said badly. Most Catholics say the Rosary, either the whole fifteen mysteries or five of them, or at least a few decades. Why is it then that so few of them give up their sins and make progress in virtue, if not because they are not saying them as they should … To say the Holy Rosary with advantage, one must be in a state of grace, or at least be fully determined to give up sin, for all our theology teaches us that good works and prayers are dead works if they are done in a state of mortal sin. The stronger our Faith the more merit our Rosary will have. This Faith must be lively and informed by charity; in other words, to recite the Rosary properly it is necessary to be in God’s grace, or at least seeking it” (St. Louis de Montfort, The Secret of the Rosary).
“In order to pray well, it is not enough to give expression to our petitions by means of that most excellent of all prayers, the Rosary, but we must also pray with great attention, for God listens more to the voice of the heart than that of the mouth. To be guilty of willful distractions during prayer would show a great lack of respect and reverence; it would make our Rosaries unfruitful and make us guilty of sin. How can we expect God to listen to us if we ourselves do not pay attention to what we are saying? How can we expect him to be pleased if, while in the presence of his tremendous majesty, we give in to distractions, like a child running after a butterfly? People who do that forfeit God’s blessing, which is changed into a curse for having treated the things of God disrespectfully: “Cursed be the one who does God’s work negligently” (Jeremias 48:10) ” (St. Louis de Montfort, The Secret of the Rosary).
“When the Rosary is well said, it gives Jesus and Mary more glory and is more meritorious for the soul than any other prayer. But it is also the hardest prayer to say well and to persevere in, owing especially to the distractions which almost inevitably attend the constant repetition of the same words. Of course, you cannot say your Rosary without having a few involuntary distractions; it is even difficult to say a Hail Mary without your imagination troubling you a little, for it is never still; but you can say it without voluntary distractions, and you must take all sorts of precautions to lessen involuntary distractions and to control your imagination” (St. Louis de Montfort, The Secret of the Rosary).
“To do this, put yourself in the presence of God and imagine that God and his Blessed Mother are watching you, and that your guardian angel is at your right hand, taking your Hail Marys, if they are well said, and using them like roses to make crowns for Jesus and Mary. Our imagination, which is hardly still a minute, makes our task harder, and then of course there is the devil, who never tires of trying to distract us and keep us from praying. To what ends does not the evil one go against us while we are engaged in saying our Rosary against him. Remember that at your left hand is the devil, ready to pounce on every Hail Mary that comes his way and to write it down in his book of death, if they are not said with attention, devotion, and reverence” (St. Louis de Montfort, The Secret of the Rosary).
“Our Lady also taught it to Blessed Alan de la Roche and said to him in a vision, “When people say 150 Hail Marys, that prayer is very helpful to them and a most pleasing tribute to me. But they will do better still and will please me more if they say these salutations while meditating on the life, death, and passion of Jesus Christ, for this meditation is the soul of this prayer.” For the Rosary said without the meditation on the sacred mysteries of our salvation would almost be a body without a soul, excellent matter, but without the form, which is the meditation” (St. Louis de Montfort, The Secret of the Rosary).
“Above all, do not fail to offer up each decade in honor of one of the mysteries, and try to form a picture in your mind of Jesus and Mary in connection with that mystery … We must not only say the Rosary with our lips in honor of Jesus and Mary, but also meditate upon the sacred mysteries while we are saying it … A Christian who does not meditate on the mysteries of the Rosary is very ungrateful to Our Lord and shows how little he cares for all that our divine Savior has suffered to save the world. This attitude seems to show that he knows little or nothing of the life of Jesus Christ, and that he has never taken the trouble to find out what He has done and what He went through in order to save us. A Christian of that kind ought to fear that, not having known Jesus Christ or having put Him out of his mind, Jesus will reject him on the Day of Judgment with the reproach, ‘I tell you solemnly, I do not know you!’ (St. Louis de Montfort, The Secret of the Rosary).
Imagine your reaction and how you would feel if your bank told you that they would multiply by 100 whatever amount you deposited into your bank account―not just once, but every single time henceforward! Or imagine being told by your gas or electricity supplier that your next payment would be accounted as 100 times the actual payment that you would make―not just once, but always! Wow! Who would not be thrilled and overjoyed at such a deal?
Wouldn’t it be nice if God would do the same thing for us? God is God, isn’t He? Does not Our Lord and Holy Scripture confirm, on several occasions, that “the things that are impossible with men, are possible with God!” (Luke 18:27) … “And Jesus said to them: ‘With men this is impossible―but with God all things are possible!’” (Matthew 19:26) … “And Jesus looking on them, saith: ‘With men it is impossible; but not with God―for all things are possible with God!’” (Mark 10:27) … and the Angel Gabriel said to Our Lady at the Annunciation: “No word shall be impossible with God!” (Luke 1:37).
Talking of “no word” being impossible to God, triggers several instances where a mere word by God―and sometimes by God’s mere representatives―suddenly and immediately brought about some happening or miracle that would normally take years and superhuman efforts to achieve. We think of the times that Jesus calmed violent storms and winds in an instant: “Jesus saith to them: ‘Why are you fearful, O ye of little faith?’ Then rising up he commanded the winds, and the sea, and there came a great calm” (Matthew 8:26). “And rising up, Jesus rebuked the wind and said to the sea: ‘Peace! Be still!’ And the wind ceased: and there was made a great calm” (Mark 4:39)―a few words, and immediate results! We even see something similar in the case of God’s prophet, Jonas, who was caught up in a terrible storm on the sea: “And they said to Jonas: ‘What shall we do to thee, that the sea may be calm to us? For the sea flowed and swelled!’ And Jonas said to them: ‘Take me up and cast me into the sea, and the sea shall be calm to you! For I know that for my sake this great tempest is upon you!’ … And they took Jonas, and cast him into the sea, and the sea ceased from raging” (Jonas 1:11-12, 15).
Another instance where God multiplies “utility payments” or “bank-deposits” is seen in the two separate miracles involving the multiplication of loaves and fishes, with the 1feeding of the four-thousand and also five-thousand men--for those who think it is one and the same miracle, with it being hard to count the exact number of persons, please note that it is St. Matthew who mentions the two miracles in two successive chapters of his Gospel―chapters 14 and 15―so they are clearly two separate occasions.
“And Jesus called together His disciples, and said: ‘I have compassion on the multitudes, because they continue with Me now three days, and have not what to eat, and I will not send them away fasting, lest they faint in the way!’ And the disciples say unto Him: ‘Whence then should we have so many loaves in the desert, as to fill so great a multitude?’ And Jesus said to them: ‘How many loaves have you?’ But they said: ‘Seven, and a few little fishes!’ And He commanded the multitude to sit down upon the ground. And taking the seven loaves and the fishes, and giving thanks, He broke and gave to His disciples, and the disciples to the people. And they did all eat, and had their fill. And they took up seven baskets full, of what remained of the fragments. And they that did eat, were four thousand men, beside children and women” (Matthew 15:32-38).
“The multitudes followed Jesus on foot out of the cities. And He, coming forth, saw a great multitude and had compassion on them, and healed their sick. And when it was evening, His disciples came to Him, saying: ‘This is a desert place, and the hour is now past! Send away the multitudes, that going into the towns, they may buy themselves food and drink!’ But Jesus said to them: ‘They have no need to go! Give you them to eat!’ They answered Him: ‘We have not here, but five loaves, and two fishes!’ He said to them: ‘Bring them here to Me!’ And when He had commanded the multitudes to sit down upon the grass, He took the five loaves and the two fishes, and looking up to Heaven, He blessed, and broke, and gave the loaves to His disciples, and the disciples to the multitudes. And they did all eat, and were filled. And they took up what remained, twelve full baskets of fragments. And the number of them that did eat, was five thousand men, besides women and children” (Matthew 14:13-21).
Ah! If Jesus would only multiply our bank accounts in His compassion!
Bargaining with God for “Cut-Price-Deals”
So if God can do what is impossible for men (and for banks and the utilities companies), then why not hope for a “hundredfold” payment plan or deposit plan with God? Who would dare ask for one? Would God even consider giving one? Could we try force His hand with the Scriptural quote: “But of this one thing be not ignorant, my beloved, that one day with the Lord is as a thousand years, and a thousand years as one day!” (2 Peter 3:8)? So could we not try and get Him to agree that “one day of penance will be counted as a thousand days of penance”? Or that “one Sunday’s attendance at Mass will be counted as a thousand Sundays of Mass attendance”? Or that “one prayer will be counted as a thousand prayers”?
God “Cuts-Us-A-Deal” But There Are Few Takers!
Actually―in case you did not know―God HAS “cut-us-a-deal” and “made us an offer we cannot refuse”―but, sadly, most actually DO REFUSE the deal and toss aside the bargain! Holy Scripture even tells us that from the earliest times of the world, God has always been open to “cutting-us deals” or giving us “bargains” that are simply unbelievable.
Abraham “Cuts-a-Deal” with God
We see one instance where, due their innumerable sins, God was ready to destroy Sodom and Gomorrha―when Abraham steps in and tries to “cut-a-deal” with God:
“Abraham stood before the Lord, and, drawing nigh, he said: ‘Wilt Thou destroy the just with the wicked? If there be fifty just men in the city, shall they perish with the rest? And wilt Thou not spare that place for the sake of the fifty just men, if they be therein? Far be it from Thee to do this thing, and to slay the just with the wicked, and for the just to be in like case as the wicked! This is not beseeming Thee! Thou, Who judgest all the Earth, wilt not make this judgment!’ And the Lord said to him: ‘If I find in Sodom fifty just men within the city, I will spare the whole place for their sake!’
“And Abraham answered, and said: ‘Seeing I have once begun, I will speak to my Lord, whereas I am dust and ashes! What if there be five less than fifty just persons? Wilt Thou, for forty-five, destroy the whole city?’ And the Lord said: ‘I will not destroy it, if I find forty-five!’
“And again Abraham said to Him: ‘But if forty be found there―what wilt Thou do?’ The Lord said: ‘I will not destroy it for the sake of forty!’
“‘Lord!’ saith Abraham, ‘Be not angry, I beseech Thee, if I speak! What if thirty shall be found there? The Lord answered: ‘I will not do it, if I find thirty there!’
“‘Seeing,’ saith Abraham, ‘I have once begun, I will speak to my Lord! What if twenty be found there?’ The Lord said: ‘I will not destroy it for the sake of twenty!’
“‘I beseech Thee’ saith Abraham, ‘be not angry, Lord, if I speak yet once more! What if ten should be found there? And the Lord said: ‘I will not destroy it for the sake of ten!’ And the Lord departed after He had left speaking to Abraham―and Abraham returned to his place” (Genesis 18:22-33).
Moses “Cuts-a-Deal” with God
Even though God had led His Chosen People out of Egypt, as St. Paul later explains that “with most of them God was not well pleased: for they were overthrown in the desert” (1 Corinthians 10:5)―because of their idolatry and faithlessness. God was ready to destroy them on several occasions, but Moses stepped-in to plead with Him and “cut-a-deal”.
“And the people seeing that Moses delayed to come down from the mount, gathering together against Aaron, said: ‘Arise! Make us gods! That may go before us! For as to this Moses, the man that brought us out of the land of Egypt, we know not what has befallen him!’ And Aaron said to them: Take the golden earrings from the ears of your wives, and your sons and daughters, and bring them to me. And the people did what he had commanded, bringing the earrings to Aaron. And when he had received them, he fashioned them by founders' work, and made of them a molten calf. And they said: ‘These are thy gods, O Israel, that have brought thee out of the land of Egypt!’ And when Aaron saw this, he built an altar before it. And rising in the morning, they offered holocausts, and peace victims, and the people sat down to eat, and drink, and they rose up to play.
“And the Lord spoke to Moses, saying: ‘Go, get thee down! Thy people, which thou hast brought out of the land of Egypt, hath sinned! They have quickly strayed from the way which thou didst show them: and they have made to themselves a molten calf, and have adored it, and sacrificing victims to it. See that this people is stiff-necked! Let Me alone, that My wrath may be kindled against them, and that I may destroy them, and I will make of thee a great nation!’
“But Moses besought the Lord his God, saying: ‘Why, O Lord, is Thy indignation kindled against Thy people, whom Thou hast brought out of the land of Egypt, with great power, and with a mighty hand? Let not the Egyptians say, I beseech thee: “He craftily brought them out, that He might kill them in the mountains, and destroy them from the Earth!” Let Thy anger cease and be appeased upon the wickedness of Thy people! Remember Abraham, Isaac, and Israel, Thy servants―to whom Thou swore by Thy own Self, saying: “I will multiply your seed as the stars of heaven: and this whole land that I have spoken of, I will give to your seed, and you shall possess it for ever!”’ And the Lord was appeased from doing the evil which He had spoken against His people. And Moses returned from the mount, carrying the two tables of the testimony in his hand, written on both sides” (Exodus 32:1-15).
Purgatorial Deal―One Hell of a Deal!
Fast-forwarding to the times of the Catholic Faith―we see God give a phenomenal deal with regard to the afterlife. God could have a straight “black and white” policy with regard to Heaven and Hell. Sin and you go to Hell. Avoid all sin and you go to Heaven. He would well within in His rights by doing so―for sin, whether it be venial sin or mortal sin, is the greatest evil in the world. You would expect that, after having committed the greatest evil in the world, there was only one place you could expect to go―Hell. Satan and the fallen angels were condemned to Hell for one single sin. The saints tell us―and apparitions of the damned seem to substantiate this―that there are many souls in Hell today for having committed one single mortal sin. How so? Why so? Well―simply because they were not repentant and sorry for their mortal sin and would not confess it, or would confess it incorrectly, or lied about it.
How many sins have we committed in our lifetime? How many mortal sins? How many venial sins? The main problem is that we fail to grasp and accept the fact the sin―even the proverbial “teeny-weeny venial sin”―is the greatest evil in the world. Our catechisms tell us that: “Sin is the only evil upon Earth” … “Mortal sin is a great evil, the greatest evil in the world, a greater evil than disease, poverty, or war, because it separates us from God … [venial sin] is second only in evil consequences to mortal sin” (The Catechism Explained, Spirago-Clarke; My Catholic Faith, Bishop Morrow, STD).
How many “greatest evils” have we piled-up in our lives? How great must be the debt we owe God! How many times have we deserved Hell? The thought should―but sadly it doesn’t―make us tremble! Yet rather than send us to Hell, God has created Purgatory―which, as the saints say, has the same fire as that of Hell, nevertheless ends at some point. However, to reach the “safety-net” of Purgatory, we must still die in a state of sanctifying grace. The reason we go to Purgatory is that, even though we may have sincerely, truthfully, accurately and correctly confessed our sins―whether mortal or venial―we have not sufficiently paid the price for sin through penance or love. Hence the soul is sent to Purgatory to pay those debts.
Yet the deal that God offers is even greater than that of Purgatory! There is no need to go to Purgatory―a soul could and should go straight to Heaven, even if they have sinned! How? Either through performing great penances, or through a great love of God and neighbor―or both. The Good Thief was told he would go to Paradise that very same day―he was accepting his horrible fate in a true spirit of penance, saying: “‘We receive the due reward of our deeds; but this man hath done no evil!’ And he said to Jesus: ‘Lord, remember me when Thou shalt come into Thy Kingdom!’ And Jesus said to him: ‘Amen I say to thee, this day thou shalt be with Me in paradise!’” (Luke 23:41-43). What a great deal! He admitted and confessed his sins sincerely and took what was coming for them.
Similarly in the case of Mary Magdalen, of whom Our Lord said: “Many sins are forgiven her, because she hath loved much!” (Luke 7:47)―reinforcing the words of Holy Scripture: “Charity covereth all sins!” (Proverbs 10:12)―a lesson that St. Peter later recalls and repeats in his epistle: “Before all things have a constant mutual charity among yourselves: for charity covereth a multitude of sins!” (1 Peter 4:8). Another great deal! How many profit from it? How many take it up? How many practice it? It would seem not very many―since as Our Lord, Our Lady and the saints tell us: most souls are lost!
Modern-Day Deal―Mary’s Deal
We could list many more “Divine-Deals” throughout the history of mankind―some large-scale, others small-scale, some before the time of Christ, others after the time of Christ―but both time and space prohibit that. Let us, instead, turn to the focal point of this article― “There is little time left! Are you ready?” In starting this article, there was one week left before the beginning of the month of the Holy Rosary. Are you really ready for a month that could not only be called “The Month of the Holy Rosary” but also “The Month of the Heavenly Deal”!
Sr. Lucia of Fatima has revealed the deal to us by saying: “The Most Holy Virgin, in these last times in which we live, has given a new efficacy to the recitation of the Rosary, to such an extent, that there is no problem, no matter how difficult it is, whether temporal or, above all, spiritual, in the personal life of each one of us, of our families, of the families of the world, or of the religious communities, or even of the life of peoples and nations, that cannot be solved by the Rosary. There is no problem, I tell you, no matter how difficult it is, that we cannot resolve by the prayer of the Holy Rosary. With the Holy Rosary, we will save ourselves, we will sanctify ourselves, we will console Our Lord and obtain the salvation of many souls.”
The Saints have many times proved the truth of those words and the Rosary has itself proved their truth by being the source of numerous miracles in the history of mankind since its advent. Some miracles have been striking and have benefitted many―these have been written in annals of history. Other miracles have been more personal and some of them known only to a few or just simply to their recipient―but these are no less a miracle. We think of the Battle of Lepanto. The atomic bombing of Hiroshima and Nagasaki. The miraculously peaceful withdrawal of Russian troops occupying Austria in the 1950s. The overthrow of the imminent Communist-Socialist government in Brazil in the 1960s. All of these were striking on a large scale. Yet there are many “little” miracles―whether physical miracles, spiritual miracles, miracles of grace, financial miracles, health miracles, etc. that are available to one and all―if only they would use the Rosary as it is really meant to be used.
This is what we need to focus on for this month of October―the Month of the Holy Rosary. This is what we have so badly neglected in bygone years. Our Rosaries―if we even say them―are poor and pale imitations of Heaven’s “blueprint” for the Rosary. It is hardly surprising that we achieve so little with them! As St. Louis de Montfort writes, in his book, The Secret of the Rosary:
Making Better Use of Your Rosary This Coming Month of October
“A single Hail Mary said properly is worth more than a hundred and fifty said badly. Most Catholics say the Rosary, either the whole fifteen mysteries or five of them, or at least a few decades. Why is it then that so few of them give up their sins and make progress in virtue, if not because they are not saying them as they should … To say the Holy Rosary with advantage, one must be in a state of grace, or at least be fully determined to give up sin, for all our theology teaches us that good works and prayers are dead works if they are done in a state of mortal sin. The stronger our Faith the more merit our Rosary will have. This Faith must be lively and informed by charity; in other words, to recite the Rosary properly it is necessary to be in God’s grace, or at least seeking it” (St. Louis de Montfort, The Secret of the Rosary).
“In order to pray well, it is not enough to give expression to our petitions by means of that most excellent of all prayers, the Rosary, but we must also pray with great attention, for God listens more to the voice of the heart than that of the mouth. To be guilty of willful distractions during prayer would show a great lack of respect and reverence; it would make our Rosaries unfruitful and make us guilty of sin. How can we expect God to listen to us if we ourselves do not pay attention to what we are saying? How can we expect him to be pleased if, while in the presence of his tremendous majesty, we give in to distractions, like a child running after a butterfly? People who do that forfeit God’s blessing, which is changed into a curse for having treated the things of God disrespectfully: “Cursed be the one who does God’s work negligently” (Jeremias 48:10) ” (St. Louis de Montfort, The Secret of the Rosary).
“When the Rosary is well said, it gives Jesus and Mary more glory and is more meritorious for the soul than any other prayer. But it is also the hardest prayer to say well and to persevere in, owing especially to the distractions which almost inevitably attend the constant repetition of the same words. Of course, you cannot say your Rosary without having a few involuntary distractions; it is even difficult to say a Hail Mary without your imagination troubling you a little, for it is never still; but you can say it without voluntary distractions, and you must take all sorts of precautions to lessen involuntary distractions and to control your imagination” (St. Louis de Montfort, The Secret of the Rosary).
“To do this, put yourself in the presence of God and imagine that God and his Blessed Mother are watching you, and that your guardian angel is at your right hand, taking your Hail Marys, if they are well said, and using them like roses to make crowns for Jesus and Mary. Our imagination, which is hardly still a minute, makes our task harder, and then of course there is the devil, who never tires of trying to distract us and keep us from praying. To what ends does not the evil one go against us while we are engaged in saying our Rosary against him. Remember that at your left hand is the devil, ready to pounce on every Hail Mary that comes his way and to write it down in his book of death, if they are not said with attention, devotion, and reverence” (St. Louis de Montfort, The Secret of the Rosary).
“Our Lady also taught it to Blessed Alan de la Roche and said to him in a vision, “When people say 150 Hail Marys, that prayer is very helpful to them and a most pleasing tribute to me. But they will do better still and will please me more if they say these salutations while meditating on the life, death, and passion of Jesus Christ, for this meditation is the soul of this prayer.” For the Rosary said without the meditation on the sacred mysteries of our salvation would almost be a body without a soul, excellent matter, but without the form, which is the meditation” (St. Louis de Montfort, The Secret of the Rosary).
“Above all, do not fail to offer up each decade in honor of one of the mysteries, and try to form a picture in your mind of Jesus and Mary in connection with that mystery … We must not only say the Rosary with our lips in honor of Jesus and Mary, but also meditate upon the sacred mysteries while we are saying it … A Christian who does not meditate on the mysteries of the Rosary is very ungrateful to Our Lord and shows how little he cares for all that our divine Savior has suffered to save the world. This attitude seems to show that he knows little or nothing of the life of Jesus Christ, and that he has never taken the trouble to find out what He has done and what He went through in order to save us. A Christian of that kind ought to fear that, not having known Jesus Christ or having put Him out of his mind, Jesus will reject him on the Day of Judgment with the reproach, ‘I tell you solemnly, I do not know you!’ (St. Louis de Montfort, The Secret of the Rosary).
DOUBLE DAY ARTICLE : Monday September 23rd & Tuesday September 24th
Article 12
Swimming in a Swamp that We'd Rather Not Be In!
This article is currently being written. Sections will be posted as they are completed. Please check back later.
Article 12
Swimming in a Swamp that We'd Rather Not Be In!
This article is currently being written. Sections will be posted as they are completed. Please check back later.
Want to Swamped with Information?
Talking of swamps―what is a swamp? It is one of those countless words that we use while only having a vague idea of it―much as we are with the Faith! Is a swamp a good thing or a bad thing? Are swamps advantageous or disadvantageous? Would you love to live in a swamp or hate to live in a swamp? Would you like to be swamped with definitions and explanations? No? Well never mind―we can’t always get what we want and that is especially true of the weather and the environment we have to live in―and the weather and environment play a massive role in creating swamps.
Since the Pope wants the Synod to talk about ecology―let us jump on the papal bandwagon too! In Ecology, also called bio-ecology, or environmental biology there are four kinds of wetland. A “SWAMP” is a forested wetland often partially or intermittently covered with water. A “MARSH” is a wetland that mainly grows grasses rather than trees, as in the case of the swamp. A “BOG” or “bogland” is a wetland that accumulates peat, which is a deposit of dead plant material and is basically a “muddy” wetland of acidic surface soil, low in minerals and nutrients. Other names for bogs include mire, quagmire. A “FEN” is a kind of mire, similar to a bog, but fens are usually fed by mineral-rich surface water or groundwater and their water is pH neutral or alkaline, with relatively high dissolved mineral levels but few other plant nutrients, usually dominated by grasses similar to marshes. So now you know! Swamped with information! Bogged-down with facts! Finding all this to be no “fen” at all, but tediously boring!
If you wants “rivers” of information, then know that the largest swamp in the world is the Amazon River floodplain. Many swamps occur along large rivers where they are critically dependent upon natural water level fluctuations. Other swamps occur on the shores of large lakes. The water of a swamp may be fresh water, brackish water or seawater. Some of the world's largest swamps are found along major rivers such as the Amazon, the Mississippi, and the Congo.
Historically, humans have drained swamps to provide additional land for agriculture and to reduce the threat of diseases borne by swamp insects and similar animals. Swamps and other wetlands have traditionally held a very low property value compared to fields, prairies, or woodlands. They have a reputation for being unproductive land that cannot easily be utilized for human activities, other than perhaps hunting and trapping. Farmers, for example, typically drained swamps next to their fields so as to gain more land usable for planting crops. Yet scientists now realize that swamps and other wetlands are critically important to providing fresh water and oxygen to all life, and that they are often breeding grounds for a wide variety of species. Wetlands play a number of functions, including water purification, water storage, processing of carbon and other nutrients, stabilization of shorelines, and support of plants and animals.
Derived Meanings of “Swamp”
The word “swamp” does not merely have a physical or ecological meaning―looking at the notion of a swamp analogically or metaphorically, our culture has come up with a variety of moral meanings for the word “swamp”. Some of those meanings indicate the “submerged under water” element of the swamp, other meanings focus on the unpleasant, dirty, muddy, mired idea of the swamp; while others focus on the nasty bacterial side or the creepy, crawly, dangerous animal and insect dwellers within a swamp. Thus you get moral meanings of swamp such as:
(a) a difficult or troublesome situation or subject; a situation or place fraught with difficulties and imponderables―as in a financial swamp.
(b) to become submerged, flooded, inundated, burdened; overwhelmed―as in “She was swamped with work.”
(c) to be made helpless
(d) to be numerically outnumbered by something―as in being swamped by applications or phone calls.
(e) to be plunged or caused to sink in something, as if in a swamp.
Whichever way you look at it―even if swamps and other wetlands are ultimately beneficial to mankind―they are not nice places to be in. The same can be said about the swamp of the crisis in the Church today. Yes―we can profit from it, it can work to our ultimate benefit―but it is not a nice experience and, like any swamp, it can be a decidedly deadly experience if we are not careful and well-prepared.
The Swamp of Liberalism and Modernism
Today, we are living in the middle of, and wading through, an omnipresent (all times) and ubiquitous (all places) swamp of Liberalism and Modernism―which, put together, is basically a spirit of “think what you want―say what you want―do what you want―change what you want”. It has penetrated everywhere―politics, academics, official media, social media, fashion, sport, culture, the workplace, the home and, of course, the Church. Most people are so ignorant that they do not even realize that “they’ve got it”―meaning that they are Liberals and Modernists to one degree or another. It has become such a permanent fixture that it is now looked upon as being “normal”―and anyone who is not a Liberal or Modernist (very few) are looked upon as being “abnormal”. Just as a person’s legs can barely be budged in a swamp―likewise, a person’s mind can barely think when immersed in the swamp of Liberalism and Modernism―it is so dense, so sticky, without any solidity or firmness. You try to grasp it―and it squirms and squelches out of your grasp.
There is obviously the “bad guy” swamp, but there is also a “good guy” swamp―the former gives birth to the latter. The “bad guys” have created a swamp by their actions―the “good guys” create a swamp by their reaction. The “bad guys” by their bad motives, bad doctrine, bad lives and bad deeds have created a worldwide swamp―which nobody can really avoid and everyone has to pretty much live in it and walk through it. The “good guys” can react in one of two ways―they can either start draining the swamp by battling it in the correct way, or they add more to it.
The Swamp of Swamps
The ultimate swamp―apart from the swamp of Hell―is the swamp of the world and worldliness. It is from this swamp that all other swamps get their existence. Our Lord and the Apostles are brutally clear about the dangers of wandering into this swamp:
“And He spoke a similitude to them, saying: ‘The land of a certain rich man brought forth plenty of fruits. And he thought within himself, saying: “What shall I do, because I have no room where to bestow my fruits?” And he said: “This will I do: I will pull down my barns, and will build greater; and into them will I gather all things that are grown to me, and my goods. And I will say to my soul: ‘Soul, thou hast much goods laid up for many years take thy rest; eat, drink, make good cheer!’” But God said to him: “Thou fool, this night do they require thy soul of thee: and whose shall those things be which thou hast provided?” So is he that layeth up treasure for himself, and is not rich towards God!’ And He said to His disciples: ‘Therefore I say to you, be not solicitous for your life, what you shall eat; nor for your body, what you shall put on. The life is more than the meat, and the body is more than the raiment. Consider the ravens, for they sow not, neither do they reap, neither have they storehouse nor barn, and God feedeth them. How much are you more valuable than they? And which of you, by taking thought, can add to his stature one cubit? O ye of little Faith! Seek not you what you shall eat, or what you shall drink: and be not lifted up on high. For all these things do the nations of the world seek. But your Father knoweth that you have need of these things. But seek ye first the Kingdom of God and His justice, and all these things shall be added unto you!’” (Luke 12:16-31).
St. Matthew re-echoes the same message about the dangers of getting caught-up in the swamp of the world and worldliness: “Lay not up to yourselves treasures on Earth: where the rust, and moth consume, and where thieves break through and steal. But lay up to yourselves treasures in Heaven: where neither the rust nor moth doth consume, and where thieves do not break through, nor steal. For where thy treasure is, there is thy heart also … No man can serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon!” (Matthew 6:19-24).
We see the otherwise good and well-intentioned rich young man caught-up in and deeply sunk into the swamp of worldly possessions and interests: “And behold, a certain rich young man, running up and kneeling before Him, asked Him: ‘Good Master, what shall I do that I may receive life everlasting?’ And Jesus said to him: ‘If thou wilt enter into life, keep the commandments!’ The young man said to Him: ‘All these I have kept from my youth! What is yet wanting to me?’ And Jesus looking on him, loved him, and said to him: ‘One thing is wanting unto thee! If thou wilt be perfect, go sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in Heaven, and come follow Me!’ And when the young man had heard this word, being struck sad at that saying, went away sorrowful: for he was very rich and had great possessions. And Jesus, seeing him become sorrowful, looking round about, said to His disciples: ‘How hardly shall they that have riches, enter into the Kingdom of God! Amen, I say to you, that a rich man shall hardly enter into the Kingdom of Heaven. And again I say to you: It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the Kingdom of Heaven!’” (combined account of Matthew 19:16-29; Mark 10:17-31; Luke 18:18-25).
On the same note, Our Lady says to the Venerable Mary of Agreda: “Voluntary poverty is a generous renunciation and detachment from the heavy burden of temporal things. It is an alleviation of the spirit, it is a relief afforded to human infirmity, giving the heart freedom to strive after eternal and spiritual blessings. All this and many other blessings are contained in voluntary poverty, and all this the sons of the world are ignorant and deprived of―precisely because they are lovers of earthly riches and enemies of this holy and rich poverty. They do not consider―although they feel and suffer―the heavy weight of riches, which pins them to the Earth and drives them into its very bowels to seek gold and silver in great anxiety, sleeplessness, labors and sweat. And if they are thus weighed down before acquiring riches, how much more when they have come into their possession? Let the countless hosts that have fallen into Hell with their burden, proclaim it! Let their incalculable anxieties of preserving their riches, and much more, let the intolerable laws, which riches and those that possess them have foisted upon the world, testify what is required to retain them!
“Great possessions thou must renounce as superfluous; thou dost not need them and it is a crime to keep them for no purpose … To possess more than is necessary creates unrest and affliction of spirit … What can the world give thee, even when it esteems thee and exalts thee most? And what dost thou lose, if thou despise it? Is its favor not all vanity and deceit (Psalm 4:3)? Is it not all a fleeting and momentary shadow, which eludes the grasp of those that haste after it? Hence, if thou hadst all worldly advantage in thy possession, what great feat would it be to despise it as of no value? For I assure thee, there is no more acceptable gift to the Most High than voluntary poverty. There are very few in the world in our days who use well the temporal riches and offer them to their God and Lord with generosity and love … The poor of the Lord, so numerous in our day, experience and give witness how cruel and avaricious human nature has become; since in their great necessities they are so little helped by the rich. This gross uncharitableness of men offends the Holy Ghost … As if all things had been created for the individual use of the rich, they appropriate them to themselves and deprive the poor … It is most lamentable that while the rich might purchase eternal life with their possessions, they abuse them to draw upon themselves damnation as senseless and foolish creatures! This evil is common among the children of Adam; and therefore voluntary poverty is so excellent and safe a remedy.
“If, on the one hand, possessions throttle the spirit and tyrannically oppress it in its weakness, if they suppress the soul’s most noble privilege of following eternal goods and God Himself: it is certain on the other hand, that voluntary poverty restores to man the nobility of his condition and, liberating him from vile servitude and reinstating him his noble freedom and mastery of all things. The soul is never more a mistress than when she despises them, and only then has she the more firm possession and makes the more excellent use of riches, when she gives them away or leaves them of her own free will; only then her appetite for them is best satiated, when she does not care to possess them. Then above all is the heart set free and made capable of the treasures of the Divinity” (Our Lady says to the Venerable Mary of Agreda, The Mystical City of God).
Never before, in the history of mankind, has the swamp of worldliness, luxury, abundance of goods and entertainment been so readily available on such a widespread worldwide scale. Never has this swamp been so deep! It is in vain that we protest that we have not sucked into this swamp―almost every soul is caught in it―some on the banks, some in the very middle, some up to their ankles, other to their knees, others up to their chin.
Swamp of Ignorance
One has to wonder what will be the effect of our even increasing reliance on that the newly developed technological craze of “AI” which is the abbreviation for “Artificial Intelligence”? Since the 1980s we have had access to calculators of various types. Today, we can include not only computers and smartphones ― which are attached to our hip 24/7 ― but these have now compromised our sovereignty (being in control) even more by the arrival of the “new kid on the block” ― or should that read: “new king on the block” alias “AI” or “Artificial Intelligence” (or just plain old “Arty” to his friends). Yet, as they say, “here is the rub”! Could “AI” not only stand for “Artificial Intelligence”, but also for “Artificial Ignorance”? Now that’s a thought, huh?
Does all this (excessive) love of and reliance on modern technology makes us fall out love and cast aside plain old theology? In other words, does our love for technology lessen our love for God? Does our reliance on “Artificial Intelligence” in technology, reduce our “Natural Intelligence” and methodology? By relying on “Artificial Intelligent” robots―anywhere from super-calculators, GPSs (Global Positioning Satellites), and now the new craze of robot assistants such as “Google Assitant” or Amazon’s “Alexa” or Microsoft’s “Cortana” or Apple’s “Siri” or Samsung’s “Bixby”―by all this ever-increasing reliance on the these robotic “Artificial Intelligence” assistants, are we becoming more and more like ignorant robots in the process? Is “Artificial Intelligence” in machines leading to “Artificial Ignorance” in mankind? For, as the saying goes― “Use it or lose it!” If you don’t exercise muscle, you lose muscle. If you don’t exercise mental muscle, you lose mental muscle. Like body flexibility, mental flexibility (“plasticity” in official ‘lingo’) requires stretching and exercise for maintenance. Once we delegate our mental exercises to a machine, then we are signing our own eventual intellectual death warrant―we introduce a “brain drain” whereby our increasing dependency on the “Artificial Intelligent” machine, will mean an increasing “Artificial Ignorance” in man. “Use it or lose it!”
Recent research in human intelligence tests has discovered that the earlier trend that saw people steadily obtaining higher IQ scores through the 20th century has suddenly stopped. An analysis of some 730,000 IQ test results by researchers from the Ragnar Frisch Centre for Economic Research in Norway reveals that on the whole, the IQ for people peaked during the mid-1970s, and has significantly declined ever since. The researchers examined the IQ test scores of 18- to 19-year-old Norwegian men who took the tests as part of their national, compulsory military service. The research lasted for almost 40 years―from 1970 to 2009, over 730,000 (almost three-quarters of a million) IQ test results. These studies suggest that changes in lifestyle could be the reason or cause behind these lower IQs―such as the way children are educated, the way they are raised, the occupations they are allowed to have, the types of play they engage in, whether they read books or not, and so on. It is almost indisputable that modern generations have become more “play orientated” than “orientated”; more “entertainment orientated” than “intellectually orientated”―they play more than they think, and when they think, they think of playing. Thought becomes superficial. Study is neglected. Knowledge of worthwhile things decreases as knowledge of trivia increases (the mind can only hold so much and no more). All of this dovetails with the advent or explosion of technological devices from the early 1960s (when TV became commonplace in all households), through the 1990’s (when the digital cell phones and internet was commonplace) to the 2010s (when smartphones became commonplace). Nowadays, the average age worldwide for being given your own personal smartphone is 11-years-of-age! Is it that smart?
“Bread and Games” Lead to the Swamp of Ignorance
The world is the devil’s playground―actually, it is, as Our Lord says, his princedom―for the devil is the prince of theis world. Thus, the devil will use the world to create a swamp into which he will and entice you―but he will make his swamp appealing, not repulsive―it will be attractive rather than repelling. The phrase “bread and circuses” or “bread and games” comes from Latin “panem et circenses” ― it critiques superficial appeasement or a fake peace based on superficialities, or as one dictionary defines it: “something, like extravagant entertainment for example, that is offered as an expedient means of pacifying discontent or diverting attention from a source of grievance.” The idea behind it is that people can be easily pacified by food and entertainment―that It’s just too difficult to get upset when your belly is full and your mind is distracted. When the people are well-fed and having fun, they will be too contented or lazy to protest against those in charge or those who are annoying them.
The phrase is attributed to Juvenal, a Roman poet active in the late first and early second century AD. Juvenal used it to decry the selfishness of common people and their neglect of wider concerns. The phrase implies the erosion or creation of IGNORANCE of a population’s notion of civic duty as a priority in life―being replaced by a lust for “bread and circuses” or “bread and games”. Juvenal, speaking of the Roman people, writes: “They follow fortune, as always. They discarded their responsibilities long ago … for the people who once handed out power, political office, command of the legions, everything, now holds itself in check and anxious hopes for only two things ― bread and circuses” (Juvenal, Satire, 10, 72 – 81).
The above phrase means―in today’s terms―that at times politicians and powerful people will try to take away the constitutional rights of people by sedating their minds and paying them off with plastic chips. They give you some cheap food and easy entertainment, while they take away your civic rights. The government policy of Roman Emperors, in the later stages of the Empire, was to give away both free bread (and other food) and free entertainment to titillate and placate the larger number of people who were otherwise being poorly served by their government. Thus we see that the use of distractions and propaganda as a means of diversion of the mind of the people to a different state of reality (virtual reality)―one which is defined by the ruling classes, the politicians and the political parties―is not something new. Today, the Roman “bread and circuses” or “bread and games” could be social security benefits or bank loans or credit cards that go into the modern day policy of titillating and placating by means of “money and entertainment” or “food and the internet” or “entertainment and smartphones” or “booze/drugs and social media” or whatever else―the truth is that everyone has their own version of bread and circuses” or “bread and games” that distract them from the more important things in life―especially the duties they owe God and the salvation of their souls. That is why most souls are lost―for the devil supplies them with all the bread and circuses” or “bread and games” that they could possibly want―see the triple temptation of Our Lord by Satan, where Satan offers him “bread”, “fame” and “riches”:
“And when Jesus had fasted forty days and forty nights, afterwards He was hungry. And the tempter coming said to Him: ‘If Thou be the Son of God, command that these stones be made bread!’ Who answered and said: ‘It is written, “Not in bread alone doth man live, but in every word that proceedeth from the mouth of God!”’ Then the devil took Him up into the holy city, and set Him upon the pinnacle of the Temple, and said to him: ‘If Thou be the Son of God, cast Thyself down, for it is written: “That He hath given His angels charge over Thee, and in their hands shall they bear Thee up, lest perhaps Thou dash Thy foot against a stone!”’ Jesus said to him: It is written again: “Thou shalt not tempt the Lord thy God!”’ Again the devil took Him up into a very high mountain, and showed Him all the kingdoms of the world, and the glory of them, and said to Him: ‘All these will I give Thee, if falling down Thou wilt adore me!’ Then Jesus saith to him: ‘Begone, Satan! For it is written, “The Lord thy God shalt thou adore, and Him only shalt thou serve!”’ Then the devil left Him; and behold angels came and ministered to Him” (Matthew 4:2-11).
Swamp of Immorality
“Who, indeed, will deny that knowledge should be joined to holiness of life” (Pope St. Pius X). Today, we are satisfied with knowledge alone―and a knowledge of trivial (entertaining) things rather than the really important (boring) things―holiness of life is not a priority, but a far distant secondary non-obligatory accessory or option. Once you step into the swamp of “bread and circuses” or “bread and games”―where your belly is full and your mind is distracted; where the people are well-fed and having fun―then the “Swamp of Immorality” is only a step away. The spiritual writers and moral theologians tell us that gluttony and greed in food and drink lead to lust and immorality. Our Lady of Fatima alerted us to the fact that, in these modern centuries, the sin that damns most souls is that of impurity.
Each sin has its own special effects. As said above, gluttony leads to impurity. What does impurity lead to? St. Thomas Aquinas tells us that the sins which directly cause spiritual blindness are all mortal sins pertaining to lust. In this matter, the Angelic Doctor follows Pope St. Gregory the Great. But what is it about sins of the flesh, and lust in particular, which causes spiritual blindness? St. Thomas says that “The mind comes to understand truth through an abstraction from sensible phantasms or images. Thus, the more a man’s mind is freed from those phantasms, the more thoroughly will it be able to consider intelligible realities. On the other hand, the more a man’s intellect is fixed on the sensible realities, the less he will be able to understand the essence of things ― since the essence is invisible and immaterial.”
St. Thomas Aquinas continues: “Now it is evident that pleasure fixes a man’s attention on that which he takes pleasure in. Now carnal vices―namely gluttony and lust―are concerned with pleasures of touch in matters of food and sex; and these are the most impetuous of all pleasures of the body. For this reason these vices cause man’s attention to be firmly fixed on corporeal things, so that in consequence man’s operation, in regard to the intelligible (abstract or spiritual) things, is weakened; more, however, by lust than by gluttony, forasmuch as sexual pleasures are more vehement than those of eating and drinking. Wherefore lust gives rise to blindness of mind, which excludes almost entirely the knowledge of spiritual things.” (Summa Theologica, IIa-IIae, q. 15, art. 3).
Thus, it is precisely sexual sins which lead to this spiritual blindness ― for lust directs all our attention to the things of Earth and makes us blind to the things of Heaven. Today, no matter where we turn, we are literally bombarded with impure images―TV programs and commercials, Cable, Movies, Magazines, Newspaper advertisements, and most especially the easy access to Internet via the laptops, tablets and smartphones—the sources never end! It is like an avalanche that has started and in full force. There is barely anything in the world that fights more fiercely against growth in the spiritual life than giving in to impurity by thought, word or deed.
Swamp of Indifference
Swamp of Recrimination and Accusation
Swamp of Lukewarmness
Swamp of Technology
Swamp of Gossip
Talking of swamps―what is a swamp? It is one of those countless words that we use while only having a vague idea of it―much as we are with the Faith! Is a swamp a good thing or a bad thing? Are swamps advantageous or disadvantageous? Would you love to live in a swamp or hate to live in a swamp? Would you like to be swamped with definitions and explanations? No? Well never mind―we can’t always get what we want and that is especially true of the weather and the environment we have to live in―and the weather and environment play a massive role in creating swamps.
Since the Pope wants the Synod to talk about ecology―let us jump on the papal bandwagon too! In Ecology, also called bio-ecology, or environmental biology there are four kinds of wetland. A “SWAMP” is a forested wetland often partially or intermittently covered with water. A “MARSH” is a wetland that mainly grows grasses rather than trees, as in the case of the swamp. A “BOG” or “bogland” is a wetland that accumulates peat, which is a deposit of dead plant material and is basically a “muddy” wetland of acidic surface soil, low in minerals and nutrients. Other names for bogs include mire, quagmire. A “FEN” is a kind of mire, similar to a bog, but fens are usually fed by mineral-rich surface water or groundwater and their water is pH neutral or alkaline, with relatively high dissolved mineral levels but few other plant nutrients, usually dominated by grasses similar to marshes. So now you know! Swamped with information! Bogged-down with facts! Finding all this to be no “fen” at all, but tediously boring!
If you wants “rivers” of information, then know that the largest swamp in the world is the Amazon River floodplain. Many swamps occur along large rivers where they are critically dependent upon natural water level fluctuations. Other swamps occur on the shores of large lakes. The water of a swamp may be fresh water, brackish water or seawater. Some of the world's largest swamps are found along major rivers such as the Amazon, the Mississippi, and the Congo.
Historically, humans have drained swamps to provide additional land for agriculture and to reduce the threat of diseases borne by swamp insects and similar animals. Swamps and other wetlands have traditionally held a very low property value compared to fields, prairies, or woodlands. They have a reputation for being unproductive land that cannot easily be utilized for human activities, other than perhaps hunting and trapping. Farmers, for example, typically drained swamps next to their fields so as to gain more land usable for planting crops. Yet scientists now realize that swamps and other wetlands are critically important to providing fresh water and oxygen to all life, and that they are often breeding grounds for a wide variety of species. Wetlands play a number of functions, including water purification, water storage, processing of carbon and other nutrients, stabilization of shorelines, and support of plants and animals.
Derived Meanings of “Swamp”
The word “swamp” does not merely have a physical or ecological meaning―looking at the notion of a swamp analogically or metaphorically, our culture has come up with a variety of moral meanings for the word “swamp”. Some of those meanings indicate the “submerged under water” element of the swamp, other meanings focus on the unpleasant, dirty, muddy, mired idea of the swamp; while others focus on the nasty bacterial side or the creepy, crawly, dangerous animal and insect dwellers within a swamp. Thus you get moral meanings of swamp such as:
(a) a difficult or troublesome situation or subject; a situation or place fraught with difficulties and imponderables―as in a financial swamp.
(b) to become submerged, flooded, inundated, burdened; overwhelmed―as in “She was swamped with work.”
(c) to be made helpless
(d) to be numerically outnumbered by something―as in being swamped by applications or phone calls.
(e) to be plunged or caused to sink in something, as if in a swamp.
Whichever way you look at it―even if swamps and other wetlands are ultimately beneficial to mankind―they are not nice places to be in. The same can be said about the swamp of the crisis in the Church today. Yes―we can profit from it, it can work to our ultimate benefit―but it is not a nice experience and, like any swamp, it can be a decidedly deadly experience if we are not careful and well-prepared.
The Swamp of Liberalism and Modernism
Today, we are living in the middle of, and wading through, an omnipresent (all times) and ubiquitous (all places) swamp of Liberalism and Modernism―which, put together, is basically a spirit of “think what you want―say what you want―do what you want―change what you want”. It has penetrated everywhere―politics, academics, official media, social media, fashion, sport, culture, the workplace, the home and, of course, the Church. Most people are so ignorant that they do not even realize that “they’ve got it”―meaning that they are Liberals and Modernists to one degree or another. It has become such a permanent fixture that it is now looked upon as being “normal”―and anyone who is not a Liberal or Modernist (very few) are looked upon as being “abnormal”. Just as a person’s legs can barely be budged in a swamp―likewise, a person’s mind can barely think when immersed in the swamp of Liberalism and Modernism―it is so dense, so sticky, without any solidity or firmness. You try to grasp it―and it squirms and squelches out of your grasp.
There is obviously the “bad guy” swamp, but there is also a “good guy” swamp―the former gives birth to the latter. The “bad guys” have created a swamp by their actions―the “good guys” create a swamp by their reaction. The “bad guys” by their bad motives, bad doctrine, bad lives and bad deeds have created a worldwide swamp―which nobody can really avoid and everyone has to pretty much live in it and walk through it. The “good guys” can react in one of two ways―they can either start draining the swamp by battling it in the correct way, or they add more to it.
The Swamp of Swamps
The ultimate swamp―apart from the swamp of Hell―is the swamp of the world and worldliness. It is from this swamp that all other swamps get their existence. Our Lord and the Apostles are brutally clear about the dangers of wandering into this swamp:
“And He spoke a similitude to them, saying: ‘The land of a certain rich man brought forth plenty of fruits. And he thought within himself, saying: “What shall I do, because I have no room where to bestow my fruits?” And he said: “This will I do: I will pull down my barns, and will build greater; and into them will I gather all things that are grown to me, and my goods. And I will say to my soul: ‘Soul, thou hast much goods laid up for many years take thy rest; eat, drink, make good cheer!’” But God said to him: “Thou fool, this night do they require thy soul of thee: and whose shall those things be which thou hast provided?” So is he that layeth up treasure for himself, and is not rich towards God!’ And He said to His disciples: ‘Therefore I say to you, be not solicitous for your life, what you shall eat; nor for your body, what you shall put on. The life is more than the meat, and the body is more than the raiment. Consider the ravens, for they sow not, neither do they reap, neither have they storehouse nor barn, and God feedeth them. How much are you more valuable than they? And which of you, by taking thought, can add to his stature one cubit? O ye of little Faith! Seek not you what you shall eat, or what you shall drink: and be not lifted up on high. For all these things do the nations of the world seek. But your Father knoweth that you have need of these things. But seek ye first the Kingdom of God and His justice, and all these things shall be added unto you!’” (Luke 12:16-31).
St. Matthew re-echoes the same message about the dangers of getting caught-up in the swamp of the world and worldliness: “Lay not up to yourselves treasures on Earth: where the rust, and moth consume, and where thieves break through and steal. But lay up to yourselves treasures in Heaven: where neither the rust nor moth doth consume, and where thieves do not break through, nor steal. For where thy treasure is, there is thy heart also … No man can serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon!” (Matthew 6:19-24).
We see the otherwise good and well-intentioned rich young man caught-up in and deeply sunk into the swamp of worldly possessions and interests: “And behold, a certain rich young man, running up and kneeling before Him, asked Him: ‘Good Master, what shall I do that I may receive life everlasting?’ And Jesus said to him: ‘If thou wilt enter into life, keep the commandments!’ The young man said to Him: ‘All these I have kept from my youth! What is yet wanting to me?’ And Jesus looking on him, loved him, and said to him: ‘One thing is wanting unto thee! If thou wilt be perfect, go sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in Heaven, and come follow Me!’ And when the young man had heard this word, being struck sad at that saying, went away sorrowful: for he was very rich and had great possessions. And Jesus, seeing him become sorrowful, looking round about, said to His disciples: ‘How hardly shall they that have riches, enter into the Kingdom of God! Amen, I say to you, that a rich man shall hardly enter into the Kingdom of Heaven. And again I say to you: It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the Kingdom of Heaven!’” (combined account of Matthew 19:16-29; Mark 10:17-31; Luke 18:18-25).
On the same note, Our Lady says to the Venerable Mary of Agreda: “Voluntary poverty is a generous renunciation and detachment from the heavy burden of temporal things. It is an alleviation of the spirit, it is a relief afforded to human infirmity, giving the heart freedom to strive after eternal and spiritual blessings. All this and many other blessings are contained in voluntary poverty, and all this the sons of the world are ignorant and deprived of―precisely because they are lovers of earthly riches and enemies of this holy and rich poverty. They do not consider―although they feel and suffer―the heavy weight of riches, which pins them to the Earth and drives them into its very bowels to seek gold and silver in great anxiety, sleeplessness, labors and sweat. And if they are thus weighed down before acquiring riches, how much more when they have come into their possession? Let the countless hosts that have fallen into Hell with their burden, proclaim it! Let their incalculable anxieties of preserving their riches, and much more, let the intolerable laws, which riches and those that possess them have foisted upon the world, testify what is required to retain them!
“Great possessions thou must renounce as superfluous; thou dost not need them and it is a crime to keep them for no purpose … To possess more than is necessary creates unrest and affliction of spirit … What can the world give thee, even when it esteems thee and exalts thee most? And what dost thou lose, if thou despise it? Is its favor not all vanity and deceit (Psalm 4:3)? Is it not all a fleeting and momentary shadow, which eludes the grasp of those that haste after it? Hence, if thou hadst all worldly advantage in thy possession, what great feat would it be to despise it as of no value? For I assure thee, there is no more acceptable gift to the Most High than voluntary poverty. There are very few in the world in our days who use well the temporal riches and offer them to their God and Lord with generosity and love … The poor of the Lord, so numerous in our day, experience and give witness how cruel and avaricious human nature has become; since in their great necessities they are so little helped by the rich. This gross uncharitableness of men offends the Holy Ghost … As if all things had been created for the individual use of the rich, they appropriate them to themselves and deprive the poor … It is most lamentable that while the rich might purchase eternal life with their possessions, they abuse them to draw upon themselves damnation as senseless and foolish creatures! This evil is common among the children of Adam; and therefore voluntary poverty is so excellent and safe a remedy.
“If, on the one hand, possessions throttle the spirit and tyrannically oppress it in its weakness, if they suppress the soul’s most noble privilege of following eternal goods and God Himself: it is certain on the other hand, that voluntary poverty restores to man the nobility of his condition and, liberating him from vile servitude and reinstating him his noble freedom and mastery of all things. The soul is never more a mistress than when she despises them, and only then has she the more firm possession and makes the more excellent use of riches, when she gives them away or leaves them of her own free will; only then her appetite for them is best satiated, when she does not care to possess them. Then above all is the heart set free and made capable of the treasures of the Divinity” (Our Lady says to the Venerable Mary of Agreda, The Mystical City of God).
Never before, in the history of mankind, has the swamp of worldliness, luxury, abundance of goods and entertainment been so readily available on such a widespread worldwide scale. Never has this swamp been so deep! It is in vain that we protest that we have not sucked into this swamp―almost every soul is caught in it―some on the banks, some in the very middle, some up to their ankles, other to their knees, others up to their chin.
Swamp of Ignorance
One has to wonder what will be the effect of our even increasing reliance on that the newly developed technological craze of “AI” which is the abbreviation for “Artificial Intelligence”? Since the 1980s we have had access to calculators of various types. Today, we can include not only computers and smartphones ― which are attached to our hip 24/7 ― but these have now compromised our sovereignty (being in control) even more by the arrival of the “new kid on the block” ― or should that read: “new king on the block” alias “AI” or “Artificial Intelligence” (or just plain old “Arty” to his friends). Yet, as they say, “here is the rub”! Could “AI” not only stand for “Artificial Intelligence”, but also for “Artificial Ignorance”? Now that’s a thought, huh?
Does all this (excessive) love of and reliance on modern technology makes us fall out love and cast aside plain old theology? In other words, does our love for technology lessen our love for God? Does our reliance on “Artificial Intelligence” in technology, reduce our “Natural Intelligence” and methodology? By relying on “Artificial Intelligent” robots―anywhere from super-calculators, GPSs (Global Positioning Satellites), and now the new craze of robot assistants such as “Google Assitant” or Amazon’s “Alexa” or Microsoft’s “Cortana” or Apple’s “Siri” or Samsung’s “Bixby”―by all this ever-increasing reliance on the these robotic “Artificial Intelligence” assistants, are we becoming more and more like ignorant robots in the process? Is “Artificial Intelligence” in machines leading to “Artificial Ignorance” in mankind? For, as the saying goes― “Use it or lose it!” If you don’t exercise muscle, you lose muscle. If you don’t exercise mental muscle, you lose mental muscle. Like body flexibility, mental flexibility (“plasticity” in official ‘lingo’) requires stretching and exercise for maintenance. Once we delegate our mental exercises to a machine, then we are signing our own eventual intellectual death warrant―we introduce a “brain drain” whereby our increasing dependency on the “Artificial Intelligent” machine, will mean an increasing “Artificial Ignorance” in man. “Use it or lose it!”
Recent research in human intelligence tests has discovered that the earlier trend that saw people steadily obtaining higher IQ scores through the 20th century has suddenly stopped. An analysis of some 730,000 IQ test results by researchers from the Ragnar Frisch Centre for Economic Research in Norway reveals that on the whole, the IQ for people peaked during the mid-1970s, and has significantly declined ever since. The researchers examined the IQ test scores of 18- to 19-year-old Norwegian men who took the tests as part of their national, compulsory military service. The research lasted for almost 40 years―from 1970 to 2009, over 730,000 (almost three-quarters of a million) IQ test results. These studies suggest that changes in lifestyle could be the reason or cause behind these lower IQs―such as the way children are educated, the way they are raised, the occupations they are allowed to have, the types of play they engage in, whether they read books or not, and so on. It is almost indisputable that modern generations have become more “play orientated” than “orientated”; more “entertainment orientated” than “intellectually orientated”―they play more than they think, and when they think, they think of playing. Thought becomes superficial. Study is neglected. Knowledge of worthwhile things decreases as knowledge of trivia increases (the mind can only hold so much and no more). All of this dovetails with the advent or explosion of technological devices from the early 1960s (when TV became commonplace in all households), through the 1990’s (when the digital cell phones and internet was commonplace) to the 2010s (when smartphones became commonplace). Nowadays, the average age worldwide for being given your own personal smartphone is 11-years-of-age! Is it that smart?
“Bread and Games” Lead to the Swamp of Ignorance
The world is the devil’s playground―actually, it is, as Our Lord says, his princedom―for the devil is the prince of theis world. Thus, the devil will use the world to create a swamp into which he will and entice you―but he will make his swamp appealing, not repulsive―it will be attractive rather than repelling. The phrase “bread and circuses” or “bread and games” comes from Latin “panem et circenses” ― it critiques superficial appeasement or a fake peace based on superficialities, or as one dictionary defines it: “something, like extravagant entertainment for example, that is offered as an expedient means of pacifying discontent or diverting attention from a source of grievance.” The idea behind it is that people can be easily pacified by food and entertainment―that It’s just too difficult to get upset when your belly is full and your mind is distracted. When the people are well-fed and having fun, they will be too contented or lazy to protest against those in charge or those who are annoying them.
The phrase is attributed to Juvenal, a Roman poet active in the late first and early second century AD. Juvenal used it to decry the selfishness of common people and their neglect of wider concerns. The phrase implies the erosion or creation of IGNORANCE of a population’s notion of civic duty as a priority in life―being replaced by a lust for “bread and circuses” or “bread and games”. Juvenal, speaking of the Roman people, writes: “They follow fortune, as always. They discarded their responsibilities long ago … for the people who once handed out power, political office, command of the legions, everything, now holds itself in check and anxious hopes for only two things ― bread and circuses” (Juvenal, Satire, 10, 72 – 81).
The above phrase means―in today’s terms―that at times politicians and powerful people will try to take away the constitutional rights of people by sedating their minds and paying them off with plastic chips. They give you some cheap food and easy entertainment, while they take away your civic rights. The government policy of Roman Emperors, in the later stages of the Empire, was to give away both free bread (and other food) and free entertainment to titillate and placate the larger number of people who were otherwise being poorly served by their government. Thus we see that the use of distractions and propaganda as a means of diversion of the mind of the people to a different state of reality (virtual reality)―one which is defined by the ruling classes, the politicians and the political parties―is not something new. Today, the Roman “bread and circuses” or “bread and games” could be social security benefits or bank loans or credit cards that go into the modern day policy of titillating and placating by means of “money and entertainment” or “food and the internet” or “entertainment and smartphones” or “booze/drugs and social media” or whatever else―the truth is that everyone has their own version of bread and circuses” or “bread and games” that distract them from the more important things in life―especially the duties they owe God and the salvation of their souls. That is why most souls are lost―for the devil supplies them with all the bread and circuses” or “bread and games” that they could possibly want―see the triple temptation of Our Lord by Satan, where Satan offers him “bread”, “fame” and “riches”:
“And when Jesus had fasted forty days and forty nights, afterwards He was hungry. And the tempter coming said to Him: ‘If Thou be the Son of God, command that these stones be made bread!’ Who answered and said: ‘It is written, “Not in bread alone doth man live, but in every word that proceedeth from the mouth of God!”’ Then the devil took Him up into the holy city, and set Him upon the pinnacle of the Temple, and said to him: ‘If Thou be the Son of God, cast Thyself down, for it is written: “That He hath given His angels charge over Thee, and in their hands shall they bear Thee up, lest perhaps Thou dash Thy foot against a stone!”’ Jesus said to him: It is written again: “Thou shalt not tempt the Lord thy God!”’ Again the devil took Him up into a very high mountain, and showed Him all the kingdoms of the world, and the glory of them, and said to Him: ‘All these will I give Thee, if falling down Thou wilt adore me!’ Then Jesus saith to him: ‘Begone, Satan! For it is written, “The Lord thy God shalt thou adore, and Him only shalt thou serve!”’ Then the devil left Him; and behold angels came and ministered to Him” (Matthew 4:2-11).
Swamp of Immorality
“Who, indeed, will deny that knowledge should be joined to holiness of life” (Pope St. Pius X). Today, we are satisfied with knowledge alone―and a knowledge of trivial (entertaining) things rather than the really important (boring) things―holiness of life is not a priority, but a far distant secondary non-obligatory accessory or option. Once you step into the swamp of “bread and circuses” or “bread and games”―where your belly is full and your mind is distracted; where the people are well-fed and having fun―then the “Swamp of Immorality” is only a step away. The spiritual writers and moral theologians tell us that gluttony and greed in food and drink lead to lust and immorality. Our Lady of Fatima alerted us to the fact that, in these modern centuries, the sin that damns most souls is that of impurity.
Each sin has its own special effects. As said above, gluttony leads to impurity. What does impurity lead to? St. Thomas Aquinas tells us that the sins which directly cause spiritual blindness are all mortal sins pertaining to lust. In this matter, the Angelic Doctor follows Pope St. Gregory the Great. But what is it about sins of the flesh, and lust in particular, which causes spiritual blindness? St. Thomas says that “The mind comes to understand truth through an abstraction from sensible phantasms or images. Thus, the more a man’s mind is freed from those phantasms, the more thoroughly will it be able to consider intelligible realities. On the other hand, the more a man’s intellect is fixed on the sensible realities, the less he will be able to understand the essence of things ― since the essence is invisible and immaterial.”
St. Thomas Aquinas continues: “Now it is evident that pleasure fixes a man’s attention on that which he takes pleasure in. Now carnal vices―namely gluttony and lust―are concerned with pleasures of touch in matters of food and sex; and these are the most impetuous of all pleasures of the body. For this reason these vices cause man’s attention to be firmly fixed on corporeal things, so that in consequence man’s operation, in regard to the intelligible (abstract or spiritual) things, is weakened; more, however, by lust than by gluttony, forasmuch as sexual pleasures are more vehement than those of eating and drinking. Wherefore lust gives rise to blindness of mind, which excludes almost entirely the knowledge of spiritual things.” (Summa Theologica, IIa-IIae, q. 15, art. 3).
Thus, it is precisely sexual sins which lead to this spiritual blindness ― for lust directs all our attention to the things of Earth and makes us blind to the things of Heaven. Today, no matter where we turn, we are literally bombarded with impure images―TV programs and commercials, Cable, Movies, Magazines, Newspaper advertisements, and most especially the easy access to Internet via the laptops, tablets and smartphones—the sources never end! It is like an avalanche that has started and in full force. There is barely anything in the world that fights more fiercely against growth in the spiritual life than giving in to impurity by thought, word or deed.
Swamp of Indifference
Swamp of Recrimination and Accusation
Swamp of Lukewarmness
Swamp of Technology
Swamp of Gossip
TRIPLE DAY ARTICLE : Friday September 20th & Saturday September 21st & Sunday September 22nd
Article 11
Who Do We Think We Are Fooling? Only Ourselves!
Article 11
Who Do We Think We Are Fooling? Only Ourselves!
Have Catholics Gone “Quackers”?
O how frustrating, deflating, yet aggravating it is to behold Catholics who will just not be told, that the life they live will very soon bring the very thing that, in their heart of hearts, they know to be true but about which they will nothing do! Our Lady can speak till she’s as blue in the face as her robe of grace, but whatever she may say, always flows away like water off a duck’s back and from Catholics there is heard not a quack! Yet soon that Catholic ‘duck’ will be out luck, as God, in His ire, will send from Heaven great fire, which those ‘ducks’ will roast and they will be toast―for they failed to hear, when Our Lady did appear, her words of warning which now will bring mourning. Because, as Jesus said in His Jerusalem lamentation: “Thou hast not known the time of thy visitation!’” (Luke 19:44). The Jews neglected and refused to listen to Jesus―which led to the utter destruction of Jerusalem in the year 70 AD―just as Jesus had prophesied:
“If Only You Had Known..”
“And when Jesus drew near, seeing the city [Jerusalem], he wept over it, saying: ‘If thou also hadst known, and that in this thy day, the things that are to thy peace; but now they are hidden from thy eyes. For the days shall come upon thee, and thy enemies shall cast a trench about thee, and compass thee round, and straiten thee on every side, and beat thee flat to the ground, and thy children who are in thee: and they shall not leave in thee a stone upon a stone: because thou hast not known the time of thy visitation!’” (Luke 19:41-44) … “Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered together thy children, as the hen doth gather her chickens under her wings, and thou wouldest not? Behold, your house shall be left to you, desolate! … Amen I say to you there shall not be left here a stone upon a stone that shall not be destroyed!” (Matthew 23:37-38; 24:2). Why? Because they would just not listen! In one ear and out the other―the word of God they sought to smother! Likewise, the Church and perhaps we ourselves, have also sought to smother the words of God’s Mother. Yes―we have heard them, we remember them, we can regurgitate them―yet we have a tendency to smother them.
“What goes around, comes around” and “history repeats itself”―if we will not learn our history and learn from history, then we will be doomed to learn our history by repeating history. If we fail to listen to Heaven, then Heaven will fail to listen to us! “‘So shall they cry, and I will not hear!’ saith the Lord of hosts” (Zacharias 7:13). “They have filled the land with iniquity, and have turned to provoke Me to anger! Therefore I also will deal with them in My wrath: My eye shall not spare them, neither will I show mercy: and when they shall cry to My ears with a loud voice, I will not hear them!” (Ezechiel 8:17-18). “And the Lord said to me: ‘I conjured your fathers in the day that I brought them out of the land of Egypt even to this day I conjured them, and said: “Listen ye to My voice!” And they obeyed not, nor inclined their ear: but walked every one in the perverseness of his own wicked heart! They are returned to the former iniquities of their fathers, who refused to hear My words. So these, likewise, have gone after strange gods, to serve them. Wherefore thus saith the Lord: Behold I will bring in evils upon them, which they shall not be able to escape: and they shall cry to me, and I will not listen to them. And they shall go and cry to the gods to whom they offer sacrifice [computers, laptops, smartphones, TVs, Artificial Intelligence of Alexa, Siri, Google Assistant, Cortana, etc.], and they shall not save them in the time of their affliction. Therefore, do not thou pray for this people, for I will not hear them in the time of their cry to Me, in the time of their affliction!’” (Jeremias 11:6-14).
Quackers, Crackers, Nuts and Insane
“What goes around, comes around!” What we do to others, will be done to us! “History repeats itself” ― and we are on the verge of receiving a whopping history lesson, one that will never ever be forgotten―for, as Our Lady of Akita says: “In order that the world might know His anger, the Heavenly Father is preparing to inflict a great chastisement on all mankind … if men do not repent and better themselves, the Father will inflict a terrible punishment on all humanity. It will be a punishment greater than the deluge, such as one never seen before. Fire will fall from the sky and will wipe out a great part of humanity, the good as well as the bad, sparing neither priests nor faithful. The survivors will find themselves so desolate that they will envy the dead.” Yet we know all that―we’ve read it a hundred times―we’ve heard it a thousand times―and no matter how many more times we will hear it, it will still flow off us like water off a duck’s back! We have gone “quackers” or “crackers”, “nuts” or “insane”! We are like the typical modern-day teenager, who just digs the heels in, and grits the teeth, and listens to the criticism or command for the umpteenth time with the grim resolution of outlasting the parents or teachers and forcing them into eventual submission and silence through an obstinate refusal to take on board what is being said to them and complying with those instructions or commands.
The words of Our Lord are even more appropriate for our day than they were back then: “Seeing they see not, and hearing they hear not, neither do they understand. And the prophecy of Isaias is fulfilled in them, who saith: ‘By hearing you shall hear, and shall not understand: and seeing you shall see, and shall not perceive!’ For the heart of this people is grown gross, and with their ears they have been dull of hearing, and their eyes they have shut: lest at any time they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them!” (Matthew 13:13-15).
As Our Lady said to the Venerable Mary of Agreda: “The foolishness of men makes them stupid and deaf … Keep in mind always the misfortune of the imprudent and foolish virgins, who, in their thoughtless negligence, rejected wise counsel and cast aside fear, instead of being solicitous; and, when afterwards they sought to make up for it, they found the door of salvation closed against them (Matthew 25:12). What foolishness is it, when men pursue so blindly the deceitful and vile delights of the senses, and when they abhor so much all that pertains to suffering for Christ and for the good of their soul … Men are lost in forgetful rest and sleep, as if there were no vigilant and powerful enemies. This dreadful carelessness arises from two causes: on the one hand men are so taken up with their earthly and sensible being, that they do not feel any other evils except those concerning the animal nature in them; all that is interior is harmless in their estimation. On the other hand, since the princes of darkness are invisible and unperceived by any of the senses and since carnal men neither touch, nor feel, nor see them, they forget the fear of them … Since the number of fools is infinite, the number of the reprobate should also be uncountable, is there any wonder that the demon should be inflated by his triumphs in the perdition of so many men? … Attend to my counsels, follow my instructions and receive my warnings; for if thou pass them by unheeded, I will cease to speak to thee!” (Our Lady to the Venerable Mary of Agreda).
Ignorance Our Greatest Enemy
Pope St. Pius X once said that the greatest enemy of the Church was not Protestantism, nor paganism, nor the Masons, or some other body or group. He said that the greatest enemy of the Catholic Church was IGNORANCE. For it is the ignorance of Catholics that allows all kinds of false teachings and pitiful morals to enter into the fold. We know things, but we know too little. We know things, but too vaguely. We are content with a mere superficial knowledge of the Faith. We argue emotionally and not logically, using “two-bit” phrases haphazardly with an air of pretended intellectualism. That is why Catholics have succumbed to apostasy today. They are too dumb to know better and they don’t really want to know better, for the world and its worldliness offers a better package deal! How can the ignorant help the ignorant? How can the blind lead the blind? “Who can have compassion on them that are ignorant and that err: because he himself also is compassed with infirmity” (Hebrews 5:2).
Pope St. Pius X―in various different encyclicals, letters, speeches and comments―repeatedly points out the terrible consequences that religious ignorance has upon the state of Faith in today’s world. Who is he speaking about? Bishops and priests? Yes--but also the laity. He is speaking about YOU―even though you were not even born at that time.
Yes―You Could Label Many as Being This! But Is This You Too?
The Pope writes: “It must be confessed that the number of the enemies of the cross of Christ has in these last days increased exceedingly, who are striving, by arts, entirely new and full of subtlety, to destroy the vital energy of the Church … We allude to many who belong to the Catholic laity, nay, and this is far more lamentable, to the ranks of the priesthood itself … who, feigning a love for the Church, lacking the firm protection of philosophy and theology, and thoroughly imbued with the poisonous doctrines taught by the enemies of the Church, put themselves forward as reformers of the Church; and boldly attack all that is most sacred in the work of Christ … They express astonishment that We number [them] among the enemies of the Church ... They easily lead the unwary into error; and since audacity is their chief characteristic, there is no conclusion of any kind from which they shrink or which they do not thrust forward … They lead a life of the greatest activity, of assiduous and ardent application to every branch of learning, and they possess a reputation for the strictest morality ... This has given such a bent to their minds, that they disdain all authority and allow no restraint; and relying upon a false conscience, they attempt to ascribe to a ‘love of truth’ that which is in reality the result of pride and obstinacy! … If we pass to the intellectual causes of Modernism, the first which presents itself, and the chief one, is ignorance. Yes, these very Modernists who pose as Doctors of the Church, who puff out their cheeks when they speak of modern philosophy, and show such contempt for scholasticism [traditional theology], have embraced the one [modern philosophy], with all its false glamour, because their ignorance of the other [traditional theology] has left them without the means of being able to recognize confusion of thought, and to refute sophistry” (Pope St. Pius X, encyclical Pascendi).
Do we not see this in our midst today? Do we not see in our own selves today? “His watchmen are all blind, they are all ignorant: dumb dogs, not able to bark, seeing vain things, sleeping and loving dreams [virtual reality] !” (Isaias 56:10). Most priests have a woeful knowledge and even revulsion for traditional theology―which filters down to the laity, whose knowledge of theology (in most cases) is even more pitiful and wretched―yet that does not stop them from “pontificating” and “preaching” from their “keyboard pulpits” in “electronic forums” to a worldwide congregation of “Google theologians” who, by their own contributions in the “forums collection baskets” clearly manifest the truth of the statement: “A little knowledge is a dangerous thing!” As Christ says, God will go through those “forum collection baskets” and analyze every word posted there: “I say unto you, that every idle word that men shall speak [or type and post], they shall render an account for it in the Day of Judgment!” (Matthew 12:36). Most of these “keyboard warriors” and “internet inquisitors”―with their partial knowledge, magisterial musings, precipitous presumptions, rash judgments, shoot-from-the-lip tendencies―fall into the above descriptions given by Pope St. Pius X: “Many belong to the Catholic laity … who, feigning a love for the Church, lacking the firm protection of philosophy and theology … put themselves forward as reformers of the Church; and boldly attack all that is most sacred in the work of Christ … There is no conclusion of any kind from which they shrink or which they do not thrust forward … They lead a life of the greatest activity, of assiduous and ardent application to every branch of learning, and they possess a reputation for the strictest morality ... This has given such a bent to their minds, that they disdain all authority and allow no restraint; and relying upon a false conscience, they attempt to ascribe to a ‘love of truth’ that which is in reality the result of pride and obstinacy!”
O how frustrating, deflating, yet aggravating it is to behold Catholics who will just not be told, that the life they live will very soon bring the very thing that, in their heart of hearts, they know to be true but about which they will nothing do! Our Lady can speak till she’s as blue in the face as her robe of grace, but whatever she may say, always flows away like water off a duck’s back and from Catholics there is heard not a quack! Yet soon that Catholic ‘duck’ will be out luck, as God, in His ire, will send from Heaven great fire, which those ‘ducks’ will roast and they will be toast―for they failed to hear, when Our Lady did appear, her words of warning which now will bring mourning. Because, as Jesus said in His Jerusalem lamentation: “Thou hast not known the time of thy visitation!’” (Luke 19:44). The Jews neglected and refused to listen to Jesus―which led to the utter destruction of Jerusalem in the year 70 AD―just as Jesus had prophesied:
“If Only You Had Known..”
“And when Jesus drew near, seeing the city [Jerusalem], he wept over it, saying: ‘If thou also hadst known, and that in this thy day, the things that are to thy peace; but now they are hidden from thy eyes. For the days shall come upon thee, and thy enemies shall cast a trench about thee, and compass thee round, and straiten thee on every side, and beat thee flat to the ground, and thy children who are in thee: and they shall not leave in thee a stone upon a stone: because thou hast not known the time of thy visitation!’” (Luke 19:41-44) … “Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered together thy children, as the hen doth gather her chickens under her wings, and thou wouldest not? Behold, your house shall be left to you, desolate! … Amen I say to you there shall not be left here a stone upon a stone that shall not be destroyed!” (Matthew 23:37-38; 24:2). Why? Because they would just not listen! In one ear and out the other―the word of God they sought to smother! Likewise, the Church and perhaps we ourselves, have also sought to smother the words of God’s Mother. Yes―we have heard them, we remember them, we can regurgitate them―yet we have a tendency to smother them.
“What goes around, comes around” and “history repeats itself”―if we will not learn our history and learn from history, then we will be doomed to learn our history by repeating history. If we fail to listen to Heaven, then Heaven will fail to listen to us! “‘So shall they cry, and I will not hear!’ saith the Lord of hosts” (Zacharias 7:13). “They have filled the land with iniquity, and have turned to provoke Me to anger! Therefore I also will deal with them in My wrath: My eye shall not spare them, neither will I show mercy: and when they shall cry to My ears with a loud voice, I will not hear them!” (Ezechiel 8:17-18). “And the Lord said to me: ‘I conjured your fathers in the day that I brought them out of the land of Egypt even to this day I conjured them, and said: “Listen ye to My voice!” And they obeyed not, nor inclined their ear: but walked every one in the perverseness of his own wicked heart! They are returned to the former iniquities of their fathers, who refused to hear My words. So these, likewise, have gone after strange gods, to serve them. Wherefore thus saith the Lord: Behold I will bring in evils upon them, which they shall not be able to escape: and they shall cry to me, and I will not listen to them. And they shall go and cry to the gods to whom they offer sacrifice [computers, laptops, smartphones, TVs, Artificial Intelligence of Alexa, Siri, Google Assistant, Cortana, etc.], and they shall not save them in the time of their affliction. Therefore, do not thou pray for this people, for I will not hear them in the time of their cry to Me, in the time of their affliction!’” (Jeremias 11:6-14).
Quackers, Crackers, Nuts and Insane
“What goes around, comes around!” What we do to others, will be done to us! “History repeats itself” ― and we are on the verge of receiving a whopping history lesson, one that will never ever be forgotten―for, as Our Lady of Akita says: “In order that the world might know His anger, the Heavenly Father is preparing to inflict a great chastisement on all mankind … if men do not repent and better themselves, the Father will inflict a terrible punishment on all humanity. It will be a punishment greater than the deluge, such as one never seen before. Fire will fall from the sky and will wipe out a great part of humanity, the good as well as the bad, sparing neither priests nor faithful. The survivors will find themselves so desolate that they will envy the dead.” Yet we know all that―we’ve read it a hundred times―we’ve heard it a thousand times―and no matter how many more times we will hear it, it will still flow off us like water off a duck’s back! We have gone “quackers” or “crackers”, “nuts” or “insane”! We are like the typical modern-day teenager, who just digs the heels in, and grits the teeth, and listens to the criticism or command for the umpteenth time with the grim resolution of outlasting the parents or teachers and forcing them into eventual submission and silence through an obstinate refusal to take on board what is being said to them and complying with those instructions or commands.
The words of Our Lord are even more appropriate for our day than they were back then: “Seeing they see not, and hearing they hear not, neither do they understand. And the prophecy of Isaias is fulfilled in them, who saith: ‘By hearing you shall hear, and shall not understand: and seeing you shall see, and shall not perceive!’ For the heart of this people is grown gross, and with their ears they have been dull of hearing, and their eyes they have shut: lest at any time they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them!” (Matthew 13:13-15).
As Our Lady said to the Venerable Mary of Agreda: “The foolishness of men makes them stupid and deaf … Keep in mind always the misfortune of the imprudent and foolish virgins, who, in their thoughtless negligence, rejected wise counsel and cast aside fear, instead of being solicitous; and, when afterwards they sought to make up for it, they found the door of salvation closed against them (Matthew 25:12). What foolishness is it, when men pursue so blindly the deceitful and vile delights of the senses, and when they abhor so much all that pertains to suffering for Christ and for the good of their soul … Men are lost in forgetful rest and sleep, as if there were no vigilant and powerful enemies. This dreadful carelessness arises from two causes: on the one hand men are so taken up with their earthly and sensible being, that they do not feel any other evils except those concerning the animal nature in them; all that is interior is harmless in their estimation. On the other hand, since the princes of darkness are invisible and unperceived by any of the senses and since carnal men neither touch, nor feel, nor see them, they forget the fear of them … Since the number of fools is infinite, the number of the reprobate should also be uncountable, is there any wonder that the demon should be inflated by his triumphs in the perdition of so many men? … Attend to my counsels, follow my instructions and receive my warnings; for if thou pass them by unheeded, I will cease to speak to thee!” (Our Lady to the Venerable Mary of Agreda).
Ignorance Our Greatest Enemy
Pope St. Pius X once said that the greatest enemy of the Church was not Protestantism, nor paganism, nor the Masons, or some other body or group. He said that the greatest enemy of the Catholic Church was IGNORANCE. For it is the ignorance of Catholics that allows all kinds of false teachings and pitiful morals to enter into the fold. We know things, but we know too little. We know things, but too vaguely. We are content with a mere superficial knowledge of the Faith. We argue emotionally and not logically, using “two-bit” phrases haphazardly with an air of pretended intellectualism. That is why Catholics have succumbed to apostasy today. They are too dumb to know better and they don’t really want to know better, for the world and its worldliness offers a better package deal! How can the ignorant help the ignorant? How can the blind lead the blind? “Who can have compassion on them that are ignorant and that err: because he himself also is compassed with infirmity” (Hebrews 5:2).
Pope St. Pius X―in various different encyclicals, letters, speeches and comments―repeatedly points out the terrible consequences that religious ignorance has upon the state of Faith in today’s world. Who is he speaking about? Bishops and priests? Yes--but also the laity. He is speaking about YOU―even though you were not even born at that time.
Yes―You Could Label Many as Being This! But Is This You Too?
The Pope writes: “It must be confessed that the number of the enemies of the cross of Christ has in these last days increased exceedingly, who are striving, by arts, entirely new and full of subtlety, to destroy the vital energy of the Church … We allude to many who belong to the Catholic laity, nay, and this is far more lamentable, to the ranks of the priesthood itself … who, feigning a love for the Church, lacking the firm protection of philosophy and theology, and thoroughly imbued with the poisonous doctrines taught by the enemies of the Church, put themselves forward as reformers of the Church; and boldly attack all that is most sacred in the work of Christ … They express astonishment that We number [them] among the enemies of the Church ... They easily lead the unwary into error; and since audacity is their chief characteristic, there is no conclusion of any kind from which they shrink or which they do not thrust forward … They lead a life of the greatest activity, of assiduous and ardent application to every branch of learning, and they possess a reputation for the strictest morality ... This has given such a bent to their minds, that they disdain all authority and allow no restraint; and relying upon a false conscience, they attempt to ascribe to a ‘love of truth’ that which is in reality the result of pride and obstinacy! … If we pass to the intellectual causes of Modernism, the first which presents itself, and the chief one, is ignorance. Yes, these very Modernists who pose as Doctors of the Church, who puff out their cheeks when they speak of modern philosophy, and show such contempt for scholasticism [traditional theology], have embraced the one [modern philosophy], with all its false glamour, because their ignorance of the other [traditional theology] has left them without the means of being able to recognize confusion of thought, and to refute sophistry” (Pope St. Pius X, encyclical Pascendi).
Do we not see this in our midst today? Do we not see in our own selves today? “His watchmen are all blind, they are all ignorant: dumb dogs, not able to bark, seeing vain things, sleeping and loving dreams [virtual reality] !” (Isaias 56:10). Most priests have a woeful knowledge and even revulsion for traditional theology―which filters down to the laity, whose knowledge of theology (in most cases) is even more pitiful and wretched―yet that does not stop them from “pontificating” and “preaching” from their “keyboard pulpits” in “electronic forums” to a worldwide congregation of “Google theologians” who, by their own contributions in the “forums collection baskets” clearly manifest the truth of the statement: “A little knowledge is a dangerous thing!” As Christ says, God will go through those “forum collection baskets” and analyze every word posted there: “I say unto you, that every idle word that men shall speak [or type and post], they shall render an account for it in the Day of Judgment!” (Matthew 12:36). Most of these “keyboard warriors” and “internet inquisitors”―with their partial knowledge, magisterial musings, precipitous presumptions, rash judgments, shoot-from-the-lip tendencies―fall into the above descriptions given by Pope St. Pius X: “Many belong to the Catholic laity … who, feigning a love for the Church, lacking the firm protection of philosophy and theology … put themselves forward as reformers of the Church; and boldly attack all that is most sacred in the work of Christ … There is no conclusion of any kind from which they shrink or which they do not thrust forward … They lead a life of the greatest activity, of assiduous and ardent application to every branch of learning, and they possess a reputation for the strictest morality ... This has given such a bent to their minds, that they disdain all authority and allow no restraint; and relying upon a false conscience, they attempt to ascribe to a ‘love of truth’ that which is in reality the result of pride and obstinacy!”
DOUBLE DAY ARTICLE : Wednesday September 18th & Thursday September 19th
Article 10
Living-Out the La Salette Sell-Out!
September 19th is (was) the feast of Our Lady of La Salette
Article 10
Living-Out the La Salette Sell-Out!
September 19th is (was) the feast of Our Lady of La Salette
Living-Out the Sell-Out? Huh?
Yes, it might be best to explain the terminology before proceeding any further. There are three elements here:
(1) The first element is La Salette and Our Lady’s apparition there on September 19th, 1846―the feast is on our doorstep and will enter as we write―in which Our Lady warned of certain detrimental and catastrophic things that would threaten the Church in the future, while also indicating some of the causes that would ultimately lead to those catastrophic events.
(2) The second element is the “Sell-Out.” “Selling out” is a common expression for the compromising of a person’s integrity, morality, authenticity, or principles in exchange for personal gain, such as money, power, recognition, acceptance, etc. A “sellout” also refers to someone who gives up, or disregards, or ignores someone or something for another thing or another person. The term could also be used as 'sold out' depending on the context. In political movements a "sellout" is a person or group claiming to adhere to one ideology, only to follow these claims up with actions contradicting them, such as a revolutionary group claiming to fight for a particular cause, but failing to continue this upon obtaining power.
(3) The third element is the “Living-Out” of the “Sell-Out”―meaning the deliberate choice to accept the “Sell-Out” (either willingly or reluctantly) and thus either refuse to or neglect to do anything about the “Sell-Out” and trying to reverse its path or course.
Those of us living today were not living at the time of the apparition (first element), nor were we living at time of the initial “Sell-Out” (the second element), but we most certainly are living in the present era which is “Living-Out” the prophecies made by Our Lady of La Salette, and we are also “Living-Out” the dire consequences of the “Sell-Out” (the third element).
Living Out of Touch with Reality
If there is one thing that most Catholics have in common these days―it is not a common Faith as one would like to think―but the thing they have in common is that most of them are out of touch with reality. Virtual reality has become reality―and reality has become virtual reality. The chief culprit behind this reversal of values―as often is the case―is the devil, who is always seeking to reverse and overturn the values of God and the Faith.
However, the devil―being the prince of the world―will use the world and its resources to achieve his work. Hence, modern technology has been the main purveyor and supplier of “virtual reality”―either hard-core virtual reality, or the ‘softer’ version that sees reality mixed with virtual reality. Being the “father of lies”―as Jesus calls him―the devil or Satan sows his ‘cockle’ of lies amid the ‘wheat’ of truth, twisting, exaggerating, modifying, watering-down, re-defining, etc. anything he possibly can of the truths and morality sown by God. As the saying goes: “Repeat a lie enough times and they will believe it!”―which is exactly what the devil (the prince) and world (the princedom) do with great success.
The word Satan is derived from the Hebrew verb “Satan”, which means “to oppose” and so from it comes the general meaning of “adversary.” The word devil comes from the way the wicked spirit goes about his work. It comes from the Greek verb “diaballo” meaning “to twist, accuse and calumniate.”
Catholics today―being so poorly education and lacking any real desire for furthering and deepening their knowledge of the Faith and the truths of God―readily buy into the “off-the-shelf”, “user-friendly” and “easily affordable” and “ready-to-use” gadgets that promote “virtual reality”, “watered-down ‘reality’”, “tailor-made ‘reality’”, “palatable ‘reality’” and “easily digestible ‘reality’” that is made available to them wherever they may go and turn.
We have become “media-Catholics” who no longer think for ourselves, but let the “media” think for us. We are fed lies―or, at best, modified (“media-fied”) truths―that lead to Catholic mediocrity (or “mediacrity”)―which is certainly not what is meant by the Latin phrase: “In media stat virtus”―meaning “Virtue stands in the median, or middle” as in between neglect and excessiveness. Idiomatically, “good practice lies in the middle path” between two extremes. The media has become the Magisterium of the modern-day Catholic―who no longer thinks with the mind of the Church, but with the mind of the media. Hence they are “living out” of the Church and have “moved-in” with the media or the world which controls the media, or the devil who controls the world.
Our Lord says that we cannot “stand in the middle” when it comes to God and the world: “You cannot serve God and mammon―Lay not up to yourselves treasures on Earth … but lay up to yourselves treasures in Heaven! … For where thy treasure is, there is thy heart also … No man can serve two masters! For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon!” (Matthew 6:19-24). Sadly, most Catholics today beg to differ―for the time they give to mammon far exceeds the time they give to God―and there is nothing short of a cataclysmic catastrophe that is going to change that! Their minds are made up―and the daily routine of their lives proves it beyond all reasonable doubt―even though, in vain theory, they might try to argue otherwise.
Even otherwise “good” Catholics have succumbed to the addiction to virtual reality―and while they still go to Mass, still ‘say’ the Rosary, still do other Catholic things―they have taken and swallowed the bait of the tasty electronic sound-bites and video-bites that the various media offer them. They spend infinitely more time meditating on ‘truths’ on their screens than meditating on the truths of the Faith. Which is partially what Our Lady meant and foretold at La Salette, when she said: “Lucifer, together with a large number of demons, will be unloosed from Hell; they will put an end to Faith, little by little, even in those dedicated to God. They will blind them … As true Faith has faded and false light brightens the people … People will think of nothing but amusement!”
Which, on a side-note, is why priests, teachers and parents seek to make religion “amusing” and “entertaining”―hence the “Guitar Masses”, “Clown Masses”, “Entertaining Masses”, “Fun-Based Religion Classes”, etc. that seek to flavor the chalice of the Lord and the cross of Christ, with an abundance of sugar. The faux-pas (wrong step) taken by the Second Vatican Council―with its loudly proclaimed and widely heralded “aggiornamento” (modernization, bringing up-to-date) for the Church―only served to pour gasoline onto a fire sparked by Satan some time before―hence the post-Vatican II statement (or lament) by Pope Paul VI, on more than one occasion, that through some crack the smoke of Satan had entered the Church and had even reached the highest places. Today―around 50 years after those papal comments―the Satanic fire was well engulfed the entire Church―and has even entered the most Traditional and Conservative ‘rooms’―and most people are happily standing around that fire warming themselves with their “media-machines” in hand and eyes glued to the screens. They fail to see the “real reality” of what is happening, for they have bought into the “virtual reality” interpretation of reality.
“Living-Out” a Lie
We may well imagine that we are “living in the truth”―but we might well be “living-out a lie”! How so? Most of the Catholics who still regularly go to Sunday Mass, who might pray the Rosary daily or on most days, who try to stay in a state of sanctifying grace, etc. ― these Catholics look upon themselves much in the same way as the Pharisee looked upon himself in Our Lord’s parable about the Pharisee and Publican:
“Two men went up into the temple to pray: the one a Pharisee, and the other a Publican. The Pharisee, standing, prayed thus with himself: ‘O God, I give Thee thanks that I am not as the rest of men―extortioners, unjust, adulterers, as also is this Publican! I fast twice in a week! I give tithes of all that I possess!’ And the Publican, standing afar off, would not so much as lift up his eyes towards Heaven; but struck his breast, saying: ‘O God, be merciful to me a sinner!’ I say to you, this man went down into his house justified rather than the other―because every one that exalteth himself, shall be humbled: and he that humbleth himself, shall be exalted!” (Luke 18:10-14).
Isn’t it strange how we always look to compare ourselves with those who are worse than we are?!! We rarely, if ever, compare ourselves to those who are much better than we are―or, if we do, then it leads to envy and fault-finding and nit-picking as we try to knock them of their ‘pedestal’. Instead of practicing a “holy emulation” of them, we are more likely to practice an “unholy calumniation” or “unholy defamation”―just so that we can take the “shine” off their reputation and make ourselves look a little better by reducing the distance between “them and us”. We are lazy and loath to change―we have found our comfort zone and wish to stay there. Yet our secret (or not so secret) pride cannot bear someone better than ourselves showing-up our mediocrity or lukewarmness―hence the need to belittle, knock-down, smear, question and cast doubt on those who truly are superior to us. The same can be said, not just of persons, but of events―especially if those events threaten us with having to make major changes to our comforttable lives. One such event was the apparition of Our Lady at La Salette, on September 19th, 1846. La Salette is an exremely worrisome apparition, a frightening apparition and a very demanding apparition. It is an apparition with a message that most certainly does not leave us sitting comforatably in our self-made comfort zones. It is an apparition that most would like to forget and sweep under the carpet.
The La Salette Contoversy―An Apparition Feared and Smeared
Of all the most recent modern-day apparitions of Our Lady, it is perhaps La Salette that has caused the most controversy! Is it true or is it not? In the immediate aftermath of the apparition, in a certain sense, all Hell broke loose! Some believed the children, others did not—yet isn’t that “par-for-the-course” with Our Lady’s apparitions? Among those who believed was St. John Vianney, the Curé of Ars—who had spoken with one of the two seers—Maximin Giraud.
There has always been controversy over the Apparition of the Blessed Virgin Mary at La Salette on September 19th, 1846, and in particular over the secret parts of the message of Our Lady. But that controversy came to a head in 1999, when Fr. Michel Corteville discovered the original letters of the two visionaries, addressed to Pope Pius IX in 1851, which had been buried in the Vatican archives for decades. Critics of the various versions of the Secret of La Salette, published by the seers Melanie Calvat and Maximin Giraud in later years, felt vindicated when they learned that the original versions were much shorter. Their triumph was short-lived, however, as Fr. Corteville soon published a thorough and scholarly study of the Apparition and Message of La Salette, which demonstrated that the visionaries intentionally revealed their secrets by degrees—the later versions being logical amplifications of the earlier. The entire story of this controversy, which has been much overshadowed by the controversy over the Third Secret of Fatima, is both fascinating and complex.
Attacks on the Secret of La Salette
The La Salette devotion and particularly, the Secret of La Salette, stirred up so much hostility against the seers Melanie and Maximin, that, to this day, the reputations of those devout souls are still called into question. Fierce hostility to the Secret soon developed within a certain coterie or clique of the clergy, possibly where Masonic infiltration had been most effective. Melanie and Maximin became the targets of vicious attacks, particularly among members of the French hierarchy. Interestingly, the Bishops, who had most violently opposed the young seers and the La Salette devotion, were stopped “dead” in their tracks, according to the following account of that time:
“In 1846, in a municipality of the Isère (La Salette), the Virgin appeared to two little children: Maximin Giraud and Melanie Calvat-Mathieu ... Four French Bishops devoted themselves to the work of suffocating the belief [in La Salette] among the population. But they all died in tragic and mysterious circumstances. Bishop Ginovuhac of Grenoble, who had confined the young Melanie in an English convent in order to silence her, died shortly afterwards in a madhouse. His successor, Bishop Fava, who also did everything possible in order to halt the dissemination of the [La Salette] devotion, was found dead, stretched out on the floor, stripped, with disfigured eyes, and clenched fists. Bishop Gilbert of Amiens (and later, Bordeaux), who had said: ‘The secret of La Salette is nothing more than a tissue of profaneness, lies, and exaggeration,’ shortly after August 16th, 1889, was found dead in his room, also having fallen to the floor. And, during his funeral, his coffin crashed from the catafalque.
“Archbishop Darboy of Paris, who personally interrogated Maximin, causing him great psychological disturbance in order to learn the secret of the Virgin, and, being perturbed by not obtaining it, had said to the boy: ‘The words of your beautiful Lady contain stupidity, as stupid as will be your secret!’ This brought the response from the boy: ‘It is as true, that I have seen the beautiful Lady, as I am certain that before three years are out, you will have been shot!’ The time for the revolutionary movement of the Communes had not yet come, nor had it been foreseen by the complacent and careless France of the Second Empire. But, on May 24th, 1871, this prediction also came true: the Archbishop was shot by the Communards of Paris.” (Fr. Luigi Villa, “La Salette; 19 settembre 1846 [‘I fatti sonoYfatti’],” Chiesa Viva, No. 143, November 1972, page 4).
After stating the history of the Apparition, Fr. James Spencer Northcote, in his booklet, A Pilgrimage to La Salette, published in 1852, writes of the cautious way in which the shepherds’ stories were received:
“Our readers may easily imagine the cross-examination to which they (Melanie and Maximin) were subjected. Still, nobody could succeed in shaking their testimony―they steadily persisted in repeating the same thing over and over again to all inquirers, answered all their questions with a readiness and simplicity truly surprising, and disposed of all their objections with the ease and ingenuity of the most practiced advocates; in a word, though their evidence stood alone and unsupported, yet it was impossible to throw discredit upon it by any contradictions or inconsistencies in their manner of giving it.
The mayor of the village came and questioned her; he questioned the boy also in a separate apartment; he then brought them face to face, and gravely told them that what they had been saying was clearly a lie, and that God would punish them very severely if they persisted in repeating it. He exhorted them, therefore, to confess the imposture, and promised to shield them from all punishment. His eloquence was entirely thrown away; the children said they must do as the Lady had told them and proclaim the fact. Next he offered them money to bribe them into silence; it was in vain; and lastly he threatened them with imprisonment and other punishments; but this too was equally inefficacious, and the magistrate returned to his home baffled and perplexed, and perhaps half disposed to be convinced.
“Daily experience shows us how the most plausible tale is often made to break down, or at least to seem to break down, under the pressure of some skillful cross-examination; but in this instance there was nothing of the kind; the witnesses could not be brow-beaten; the story kept its ground. Persons, priding themselves upon their prudence perhaps, again and again made offers to the children of large sums of money, if only they would hold their tongues and say no more about it; but their answer was uniformly the same, namely that they had been specially charged by “the Lady” to cause it to be told to all the people, and that they must obey this command.
“We must not omit to mention another circumstance also which tended greatly to give credibility to the children’s words, namely that an intermittent fountain at the spot where this “Lady” first appeared, and which on that day and for some time previously had undoubtedly been dry, was found to be flowing copiously on the following morning, and had never since ceased; nor has it ceased up to the present day, though previously to the apparition it flowed only at rare intervals, after a heavy fall of rain or the melting of snow upon the mountains.”
Rabid French Ecclesiastical Opposition
Many years later, Melanie would have the Secret of La Salette printed (at her own expense) in its entirety, but had to go to the heel of the Italian peninsula to find a bishop who would approve of her project. Monsignore Salvator Grafen Zola, the Bishop of Lecce, Italy, granted Melanie an imprimatur for the first publication of the entire contents of the Secret. But most of the copies that Melanie would distribute throughout France were later confiscated by confessors who, under orders of the French Church, demanded the surrender of the booklets from their penitents, as a condition for absolution. Eventually, the French hierarchy threatened Rome with the cut-off of “Peter’s Pence” (financial support for the urgent needs of the Pope) unless the Vatican would agree to curtail officially the circulation of the Secret, even though its dissemination had been favored by Popes Pius IX and Leo XIII.
From 1879 to 1900, several books foretelling the reign of Antichrist, perhaps inspired by the Secret of La Salette, had been published by highly respected clergy and laymen in the Church. This included Bishop Salvator Grafen Zola, Henry Edward Cardinal Manning (the eminent English Cardinal who drafted the decree on papal infallibility for Pope Pius IX at the First Vatican Council), and Frederick William Helle. By 1910, the references to a long-suffering Pope, Rome becoming the seat of Antichrist, the true Church being eclipsed and other clues concerning the end-times attack against the papacy, formed a common thread between the classical interpretations of Scripture prophecy and the most recent warnings from Heaven. These kinds of details, found in the genuine, modern-day, Marian prophecies, would always generate the greatest opposition from the Church’s enemies, who had infiltrated her structures. For they threatened to expose the satanic plot, and the long-time goal of the Masonic Lodge’s agents in the Vatican, of usurping and controlling the papal chair.
Masonic Infiltration of the Post-French Revolution Church
The antagonism of the Masonic-dominated French clergy, by which the French seers had been buffeted, and even shunned by some officials in Rome, was obviously generated by the Secret itself. For the Secret came very close to divulging the Lodge’s occult plan to overthrow the papacy, to suppress the Mass, and to destroy the Church (“Tolle Pappam; Tolle Missam; Tolle Ecclesiam.”—Take the Papacy, Take the Mass, Take the Church).
The Secret warned that “the Church will be in eclipse.” The word “Eclipse” means hidden; covered up; seeming to disappear. The Holy Scriptures say: “Where there is Peter, there is the Church.” That the obscuration of the Pope was the prerequisite step for taking away the Mass and the Church seems to have been foretold by Melanie. She understood that Peter would be hidden along with the Church, and that his “eclipse” would be a prelude to the disappearance of the Mass. For, in commenting on this part of the secret, Melanie said to the French Fr. Paul Combe:
“The Church will be eclipsed. At first, we will not know which is the true pope. Then secondly, the Holy Sacrifice of the Mass will cease to be offered in churches and houses; it will be such that, for a time, there will not be public services any more. But I see that the Holy Sacrifice has not really ceased: it will be offered in barns, in alcoves, in caves, and underground.” (Fr. Paul Combe: The Secret of Melanie and the Actual Crisis, 1906, Rome, p.137).
One must take into account that, since the French Revolution of 1789, the Masonic and anti-religious elements in France had the upper-hand. Infiltration of the Church was no rare thing. It should be remembered that, despite the strong measures taken against Masonry by Pope Leo XIII, Cardinal Rampolla, a secret 33rd degree Freemason, had risen through ranks of the hierarchy of the Church and eventually became Pope Leo XIII’s Secretary of State, having thus attained the second highest office in the Church. He was one of the two chief candidates for the papacy, after the death of Pope Leo XIII—but was defeated in the conclave election by Cardinal Giuseppe Sarto (who would take the name “Pope Pius X”). From key posts, which they had already occupied 100 years, Luciferian agents, employed as high Vatican officials, were in position to smother these heavenly warnings, by discouraging several true popes from taking appropriate action on them.
The Background to La Salette
1789 was only the beginning of the French Revolution, which was marked by persecution of the Church, as well as by a series of conflicts and governments. In that year, the reigning King, Louis XVI, remained in power by compromising with the various forces of the revolution. By 1791 Louis XVI had agreed to become a “constitutional” monarch. By 1792 he was executed by guillotine. Then began the Reign of Terror, which was marked by thousands of executions ordered by the Revolutionary Government.
The First Republic proved to be as inept as it was evil. This led to its take-over by General Napoleon Bonaparte in 1799, who had himself proclaimed Emperor in 1804. At his demise, a weakened and restricted monarchy was temporarily restored, but with many compromises with the Liberals and revolutionaries. The revolutionary spirit has taken over France―at least in its ruling sections. Freemasonry began to take an increasing stranglehold on France.
Local Bishop Makes Thorough Examination
It did not take long after the 1846 Apparition for the local Bishop to see the need of conducting a formal investigation. The process would drag on for five years, with much careful, prudent and painstaking inquiry being made, before any pronouncement was officially made concerning the genuineness or falsity of the Apparition.
Fr. James Spencer Northcote, in his booklet, A Pilgrimage to La Salette, next describes in detail the painstaking prudence of the Bishop of Grenoble, whose diocese includes La Salette, in forbidding, under penalty of excommunication, any of the clergy from publicizing any new miracle, without his authorization or that of the Holy See.
But whilst the Bishop (De Bruillard) was thus enforcing a wise caution on his clergy, he was far from being an unconcerned spectator of what was going on. He had already removed the parish priest of La Salette (who had ‘rashly’ preached about the Apparition) to another parish, and substituted a priest brought from a distance; the Bishop now required all the clergy of the neighborhood and of his own episcopal city, and all others whom he knew to be travelling in that direction, to institute the most careful inquiries upon the spot, and to communicate the results to him without delay. He studied with great diligence the mass of documents which were thus forwarded to him; and in consequence of what he learned in this way, he appointed two commissions, early in December 1846, and another in July 1847, to draw up a report for him, and to advise him whether or not he should pronounce any decision on what was said to have happened.
On the 15th of December, 1846, these reports were presented, and they were perfectly unanimous in the advice they gave; advice characterized by that extreme caution and prudence which are so uniformly found in ecclesiastical decisions on matters of this kind, but the very reverse of which Protestants, in their ignorance, habitually attribute to them. Both the Canons and the Professors advised his Lordship to abstain from giving any decision whatever: he could not, they said, given an unfavorable decision, for the whole affair was very plausible, and such as they should certainly be disposed to believe at once if it were only an ordinary and natural event that was being called in question; and moreover, it had produced none but purely beneficial effects; it had excited the devotion of the people, and made them more exact in the performance of their religious duties; it had entirely removed in the neighborhood where it had happened the faults complained of—the swearing, the desecration of Sunday, etc. The Bishop could not, therefore, declare the story to be false, and prohibit all belief in it.
On the other hand, it rested on the authority of two children, who might possibly be either deceiving or deceived; and the personage who was supposed to have appeared to them had not required them to communicate it to the ecclesiastical authorities; there was no obligation, therefore, on the part of the Bishop to give any judgment at all; and considering that all eyes were upon him, and what a serious thing it was to pronounce in such a matter, they counseled a complete silence, “to leave those who were satisfied with the sufficiency of the proofs that could be alleged, free to believe it, yet not to censure those who, from a contrary motive, refused or withheld their belief.”
Matters remained in this state for a considerable time; that is to say, there was no official interference on the part of the ecclesiastical authorities, either in the way of encouragement or otherwise, for a period of 6 or 7 months. But meanwhile the story spread far and wide, and found many to credit it; priests, and even bishops, came from a distance, examined for themselves, returned home, and sometimes published an account of their visit, uniformly pronouncing themselves in favor of the reality of the apparition. Rumors of miraculous cures wrought at the fountain, or elsewhere, upon persons drinking of the water of the fountain and calling upon the intercession of Our Lady of La Salette, grew and multiplied. Pilgrims from various parts of France and Italy, and even from Spain and from Germany, began to arrive in large numbers. The affair was growing serious; it arrested the attention of the government, at that time by no means inclined to look favorably upon anything that savored of religious devotion and enthusiasm...
Accordingly on the 22nd of May, 1847, the children were summoned by order of the higher authorities. They were examined both separately and together; and after a solemn warning from magistrates to declare the whole truth and nothing but the truth, they each repeated, almost word for word, the narrative which they had already given...
Two months later, July 19th, 1847, the Bishop of Grenoble again appointed another commission, a second commission that would follow up on the work of the first commission of 1846, with authority to institute the most rigid examination, and to collect all possible further information upon the subject, both as regarded the history of the event itself, and also the authenticity of any miracles which professed to have been wrought in connection with it. This commission would meet regularly to discuss the latest findings. The eighth and last session was held on the 13th of December; in it divers objections and difficulties were started and solved, the remainder of the report was adopted, and the Bishop declared the conferences to be now closed, saying that he reserved to himself the right of pronouncing his solemn judgment upon the matter that had been under discussion, at such time as he should deem most suitable.
One feature in the case yet remained which might seem to afford a convenient shelter for doubt and suspicion. “Nothing can be easier,” it was objected, “than for the children to say that they have been entrusted with a very precious secret; but as long as they steadily refuse to communicate to any man living what that secret is, we are at liberty to doubt whether they really have any secret at all; we have no proof of it, and therefore we shall disbelieve it...” However, the pastoral solicitude of the Bishop of Grenoble was not satisfied until he had removed even this stumbling-block from the way of the weakest members of his flock.
Accordingly, early in the month of July (1851), the aged prelate sent for the two children, and explained to them that all visions and revelations and supernatural events of whatever kind that happen in the Church ought to be fully and completely submitted to the Holy Pontiff; that as head of the Church and Vicar of Jesus Christ upon earth, it belonged to him to judge in these matters; he therefore required them, under obedience to his authority, to commit to writing the secret which they said our Blessed Lady had confided to them, and he on his part would charge himself with the responsibility of sending the letters by faithful messengers to Rome.
As soon as the children were satisfied by the Bishop’s arguments that it was their duty to obey him in this matter, they sat down at different tables, and wrote their respective letters without the smallest hesitation, and exactly as if they had been copying what they wrote from some original before them. They signed and sealed their letters, and the Bishop entrusted them to the vicar-general of his diocese (Canon Gerin) and another priest (Abbé Rousselot) to carry to Rome. On the 18th of the same month these precious missives were placed in the hands of the Holy Father (Blessed Pope Pius IX) by the persons we have named.
His Holiness immediately read them in the presence of the messengers, but, of course, without communicating to them any of their contents: he said he must read them again at his leisure, and then added, “These are scourges for France, but Germany and Italy, and many other countries, deserve the same;” and he went on to assure the Abbé Rousselot that his books (containing the report of the Bishop’s commission and its supplement, already mentioned) had been examined by the Promoter of the Faith, and were approved of. Thus fell to the ground the last reasonable excuse for doubt. The secret which these two poor ignorant children had professed to be entrusted with, and which for five years they had so jealously and so successfully guarded against the pertinacious efforts of thousands of curious inquirers, was no fiction, but a reality; a reality sufficient to engage and to satisfy the mind of the Holy Pontiff, and therefore more than sufficient to assure all reasonable men that at least it was no idle invention of the children themselves.
At length, therefore, on the 19th of September, 1851, the 5th anniversary of the apparition, after so many years of careful and patient investigation, the Bishop issued a formal authoritative decision, and in a pastoral letter, solemnly declared the apparition to be a certain and unquestionable fact, which none of the clergy or faithful of the diocese are hereafter at liberty publicly to contradict or call in question; that it may be preached and commented upon in the pulpit, but that no prayers or hymns, or other books of devotion connected with it, may be printed without the episcopal approbation, given in writing; and that a church and house of refuge for pilgrims shall be immediately begun on the site of the apparition, for which purpose alms are solicited from all the faithful.
La Salette Attacks and Stranglehold
It did not take long after the 1846 Apparition for the anti-Catholic press to launch its first attacks. These first attacks were answered eloquently by a British Catholic author, James Spencer Northcote, who went to the trouble of making a pilgrimage to La Salette himself, gathering thereby an abundance of first-hand testimony and evidence. We give here a number of excerpts from his excellent booklet, A Pilgrimage to La Salette, published in 1852—only six years after the date of the Apparition:
”The (London) Times newspaper, that great organ of public opinion in this country (England), alternately its master and its slave, had solved these questions only a few days before we left England in its own peculiar style... It may be summed up in these words: “a monstrous imposture” and “a notorious falsehood” on the part of the priests; “the grossest credulity and the most groveling superstition” on the part of the people. This is at least a compendious mode of writing history, and extremely convenient wherever it is not desirable that people should be left to form their own conclusions from an honest and detailed account of all the facts and circumstances of the case. Protestant controversialists would have us believe that it is a matter which can be summed up in a half dozen words. Some idle tale of a dream, or vision, or miraculous cure is first invented by a designing priest, or imagined by some weak-brained enthusiast; then the ignorant and superstitious people instantly believe it; the bishops and clergy move heaven and earth to encourage their credulity; and behold, the whole thing is done … Such is the popular Protestant idea on matters of this kind.”
The various facets of Freemasonry are, of course, secret societies. As Pope Leo XIII pointed out in the Encyclical Humanum Genus (1884): “Candidates are generally commanded to promise—nay, with a special oath, to swear—that they will never, to any person, at any time or in any way, make known the members, the passes, or the subjects discussed.” Therefore it is almost impossible to determine with certainty how many Freemasons succeeded in infiltrating the ranks of the clergy in France. But given that the French Revolution put Freemasons in power, and that the terms of the Concordat, unfortunately, gave the government a role in the selection of candidates for the French ecclesiastical hierarchy, it is not difficult to surmise that at least some of the French clergy—even bishops—were Freemasons. Clearly such persons would not be in favor of the Apparition of La Salette and the Secret.
Opposition to La Salette was brewing even within the diocese of Grenoble and the archdiocese of Lyons. This opposition was fueled in part by the explosive political situation in France—the unrest which led to the 1848 revolution, which replaced the “citizen-king” Louis-Philippe with Louis Napoleon III. The unrest and the ensuing coup led to an ever widening gap between those in the Church who favored a return to legitimate monarchy and those who favored the republic/empire under Napoleon III. The royalists were frequently accused of trying to use La Salette and the undisclosed Secret as propaganda to support their cause. Liberals were accused of opposing La Salette and the Secret for fear that it might condemn them.
Opposition to La Salette was also fueled by the so-called Incident of Ars, which eventually served to bolster belief in the Apparition. This latter event centered on the doubts suffered by the renowned Curé of Ars, St. John Marie Vianney, after an interview with the seer Maximin. The best information we can have of this strange event is from Maximin himself, taken from an interview which he gave to Mlle. des Brulais for her book on La Salette.
Fr. Raymond, the assistant priest to St. John Vianney, noticing that the Saint now had doubts about La Salette, lost no time in spreading the news. He even reported it to the Archbishop of Lyons, Cardinal Bonald. This Cardinal was one of those Liberal fence-riding clerics, who stupidly imagined that the new republic of France would guarantee the liberty of the Church. He convinced himself that the Apparition at La Salette, and especially the Secret, were inventions of the royalists (who wanted a return to the old French monarchy) to promote their cause. So, he duly announced this welcome news from the pulpit. It made the newspapers, and the enemies of La Salette misused the name and reputation of St. John Marie Vianney to cast doubt upon the authenticity of La Salette.
Their efforts were in vain, however. The investigation conducted by the Bishop of Grenoble, which had already started, continued, in spite of this opposition, and ended with a verdict approving of the authenticity of the Apparition. As to the holy Curé, his anxiety increased greatly when he heard of this decision. He bore this cross for eight years, until October of 1858—only some ten months before his death. The Saint himself related how he regained his faith in the Apparition:
“For about a fortnight I had been experiencing a great interior trouble, and my soul felt as if it were being dragged over a rough road. Then I made an act of faith in respect to the Apparition, and at once my soul recovered its tranquility. I also desired to see a priest of Grenoble in order to confide to him what had taken place within me. The following day a distinguished ecclesiastic of that town arrived here (Canon Gerin). He came into the sacristy and asked me what one should think of La Salette. I replied: ‘One may believe in it.’ I was in need of money to complete the requisite sum for the foundation of a mission. I prayed to Our Lady of La Salette to procure the money for me, and I found just what was needed. I looked upon the incident as miraculous.” (Procès apostolique ne pereant, p. 897, as quoted by Trochu, ibid., pg. 386.)
Now it was Cardinal Bonald who requested of Bishop de Bruillard that the seers should inform the Pope of their Secrets. Perhaps he hoped that it would be an obvious ploy of the royalists. He even wrote of his suspicions to Pope Pius IX. But again, all was in vain, for the Holy See whole-heartedly approved of the decision of the Bishop of Grenoble, and, indeed, the revelation of the Secrets to the Pope appears to have encouraged this approbation.
Pro-La Salette Local Bishop Retires
Less than one year after formally approving of the Apparition of La Salette, Bishop d Bruillard, then 87 years old, announced his retirement. The French Emperor of the Republic of France, Louis Napoleon III, who had been in power only half a year, pressed for the nomination of his friend Achille Ginoulhiac to be the next Bishop of Grenoble. Not surprisingly, Ginoulhiac was of a much different stamp than his predecessor, Bishop de Bruillard, who, as a young priest, had often risked his life giving the Last Sacraments during the Reign of Terror (1793-1794) in the French Revolution. On the other hand, Ginoulhiac was suspected by the Vatican of having Gallican tendencies. He did, however, assure Bishop de Bruillard that he would continue to promote the Apparition and pilgrimages to La Salette. His nomination was then approved, and Ginoulhiac became Bishop of Grenoble on May 7th, 1853. He then began acting according to a very recognizable pattern—promoting the Apparition, but frustrating the attempts of the seers to fulfill what they believed was the mission entrusted to them by Our Lady.
Pro-La Salette Bishop Replaced by Anti-La Salette Bishop
The trouble began when Bishop Ginoulhiac, in August of 1853, demanded that the seers divulge their entire Secrets to him. He may have heard rumors that the children had not written their entire Secrets, when they were asked to reveal them to Pope Pius IX in 1851. Melanie and Maximin had, once again, to struggle with their consciences to obey. Their new versions were somewhat longer than the originals—Melanie’s significantly longer than Maximin’s. The new versions contained statements clearly critical of Napoleon III, which were not in the originals—but Ginoulhiac did not know that. He therefore concluded that the Secrets were inventions of the royalists (who wanted France to go back to a pre-Revolution monarchy), and that the seers had to be silenced. He was also infuriated by the reluctance shown by Melanie to reveal her Secret to him.
The Persecutor Bishop
Melanie, who in 1850 had entered the Convent of the Sisters of Providence in Corenc, a suburb of Grenoble, was unanimously approved by the Sisters to take her vows in October of 1853. But Bishop Ginouhliac would not allow this. Instead, he sent her, in 1854, to the Convent of the Daughters of Charity in Vienne, France, and then eventually to a cloistered Carmelite Convent in Darlington, in the north of England. Critics of La Salette like to accuse Melanie of capriciousness (sudden and unaccountable changes of mood or behavior), on account of these changes of residence; but the best evidence is that they were due to the machinations of Bishop Ginoulhiac. He wanted her far away from Grenoble and silenced in a cloister.
Maximin had entered a junior seminary to begin studying for the priesthood, when he was only fifteen years old. Historical evidence suggests that he was not a good student, but there is no evidence of any serious misbehavior. He did however like to tell imaginative stories. This was all that Bishop Ginoulhiac needed to hear to help him with his anti-La Salette position. So, in May of 1854, he accused Maximin of “deliberate lies” and had him dismissed from the seminary.
At the same time, Bishop Ginoulhiac was striving to please both Napoleon III and Pope Pius IX. In May of 1854, he met with his friend in the French government, the Minister of Culture, and assured him that the Secrets of La Salette were “inane” (silly, foolish, stupid). Shortly thereafter, however, he was called upon to denounce the publication of a booklet attacking La Salette, and to punish the authors―which was the last thing he personally wanted to do. The irony is that the authors had originally submitted their work to Cardinal de Bonald, who, with the agreement of Bishop Ginoulhiac, sent it to the Pope, in order to try and discredit La Salette. When the authors, in the meantime, published it without ecclesiastical authorization, Bishop Ginoulhiac was placed in the position of having to defend the Apparition by attacking the publication of the La Salette “put-down”. Therefore, in November of the same year, 1854, Bishop Ginoulhiac was forced to send a pastoral letter to all the clergy of Grenoble. In it, against his personal beliefs and will, he confirmed the devotion to Our Lady of La Salette and condemned the libelous booklet. But, as a “side-swipe”, he also took the occasion to denounce the “indiscretion” and “conceit” of Maximin, as well as the “attachment to her own opinion” and “singularity” (seeking to stand out and be noticed) of Melanie.
The following May, 1855, at the public coronation of Our Lady of Laus, by Cardinal Donnet, the preacher deliberately omitted mention of La Salette as a Marian Shrine. Bishop Ginoulhiac admitted to the Cardinal that he, too, did not believe in La Salette, but was not able to refute the approbation (approval, acceptance, endorsement) of his predecessor, Bishop de Bruillard. The Cardinal repeated this to others, and eventually Ginoulhiac had to deny the rumor, of which he himself had been the cause.
The Anti-La Salette Bishop and the Fake Mystic
Bishop Ginoulhiac was imprudent enough to listen to a woman with a dubious reputation as a mystic, Pauline de Nicolay, who was antagonistic to Melanie. This capricious and ill-tempered woman gave herself artificial stigmata with gum arabic, according to the testimony of one of her servants, Angelina (as noted in the Archives of the Congregation for the Doctrine of the Faith). In June of 1854, she supplied the catch-phrase that Ginoulhiac needed to get through his dilemma. She wrote in a letter to him, “Poor Melanie… there is in her some illusion, and alas, worse than illusion! Her mission is at an end, while yours is beginning!”
This fact is extremely important, because this catch-phrase has been used over and over by the critics of La Salette (and even by some ill-informed promoters of La Salette criticism), as if it were the verdict of the Church. Bishop Ginoulhiac made use of it at the gathering of pilgrims, on the anniversary of the Apparition, September 19th, 1855. He declared: “The mission of the children is ended; that of the Church begins. Let them (Melanie and Maximin) go where they will, let them wander about the world, let them even become bad Christians, let them disown what they have been declaring to the entire world, let them trample under foot all the graces they have received and will receive, all that cannot reflect on the reality of the Apparition, which is certain, canonically proven and will never be seriously shaken.”
The clear suggestion is that the seers are capriciously wandering about, and on the verge of losing their souls—this, to prevent them from fulfilling their mission.
Bishop Ginoulhiac had apparently sent Melanie to England under false pretenses. Melanie wrote in a letter to Fr. Melin, the curé of Corps, “He told me that I was going to England for some time and that he would recall me soon.” Melanie wrote this just after she was sent in September of 1854, so it is very unlikely that she was making this up. As the years went by, Bishop Ginoulhiac saw to it that she would have no more means of communication. Perhaps he knew that she intended to reveal the rest of her Secret in 1858. He even ordered, under penalty of interdict (forbidden to say Mass, attend Mass, or give or receive the Sacraments), Melanie’s former confessor, Fr. Faure, to turn over to him any letters he may have received from her. Melanie found herself unable to fulfill what she believed was her express mission from Our Lady.
Melanie and the Pope
Finally, after much difficulty, she was able to extricate herself from this situation. She sent a manuscript of her full Secret to Pope Pius IX, who dispensed her from her obligations as a Carmelite. This manuscript has never yet been recovered from the Vatican Archives―until 1995 (more on that later). Melanie returned to France, intent on fulfilling her mission. But for the time being she had to stay away from La Salette and Grenoble:
“...[T]he Bishop of Darlington [England] told Melanie that Bishop Ginoulhiac had written him that if she ever returned to France, she would be excommunicated in his diocese” (Mary Alice Dennis, Melanie and the Story of Our Lady of La Salette, p. 98).
In short it may be fairly said that if Melanie and Maximin had to lead “wandering lives,” it was due in great part to the machinations of Bishop Ginoulhiac. When Melanie did return to La Salette years later, she found the new Bishop of Grenoble, Mgr. Fava, was of much the same mind as Bishop Ginoulhiac―anti-La Salette. It will come as no great surprise then, that Bishop Ginoulhiac, who later became the Archbishop of Lyons, sided with the most bitter opponents of the Dogma of Papal Infallibility at the Vatican Council in 1870. Along with a number of other malcontents, he left Rome early, rather than take part in the ceremony of the Promulgation of the Dogma.
We close this segment with one more anecdote, from the book by Mary Alice Dennis, Melanie and the Story of Our Lady of La Salette, concerning the troubles caused to the seers by Bishop Ginoulhiac:
“Melanie remembered a similar trip (to La Salette) many years ago, when Bishop Ginoulhiac was the Bishop of Grenoble. She was in the stagecoach talking with some pleasant ladies from that city when one said to her, 'Did you know that the Shepherdess of La Salette is now crazy?'
“'Are you sure?' asked Melanie gently.
“'Oh, yes, very sure!' the second lady said. “It was Bishop Ginoulhiac himself who told us.”
“After Melanie had left the stagecoach at Corps, another passenger said to the ladies, “That was the Shepherdess herself whom you were talking to.” The good ladies were left in a state of confusion and embarrassment.
“Melanie had not lost her mind, but Bishop Ginoulhiac’s mind clouded over, and he died insane!” (Mary Alice Dennis, Melanie and the Story of Our Lady of La Salette, p. 123).
From 1851 onwards, Melanie was stigmatized on her hands.
Yes, it might be best to explain the terminology before proceeding any further. There are three elements here:
(1) The first element is La Salette and Our Lady’s apparition there on September 19th, 1846―the feast is on our doorstep and will enter as we write―in which Our Lady warned of certain detrimental and catastrophic things that would threaten the Church in the future, while also indicating some of the causes that would ultimately lead to those catastrophic events.
(2) The second element is the “Sell-Out.” “Selling out” is a common expression for the compromising of a person’s integrity, morality, authenticity, or principles in exchange for personal gain, such as money, power, recognition, acceptance, etc. A “sellout” also refers to someone who gives up, or disregards, or ignores someone or something for another thing or another person. The term could also be used as 'sold out' depending on the context. In political movements a "sellout" is a person or group claiming to adhere to one ideology, only to follow these claims up with actions contradicting them, such as a revolutionary group claiming to fight for a particular cause, but failing to continue this upon obtaining power.
(3) The third element is the “Living-Out” of the “Sell-Out”―meaning the deliberate choice to accept the “Sell-Out” (either willingly or reluctantly) and thus either refuse to or neglect to do anything about the “Sell-Out” and trying to reverse its path or course.
Those of us living today were not living at the time of the apparition (first element), nor were we living at time of the initial “Sell-Out” (the second element), but we most certainly are living in the present era which is “Living-Out” the prophecies made by Our Lady of La Salette, and we are also “Living-Out” the dire consequences of the “Sell-Out” (the third element).
Living Out of Touch with Reality
If there is one thing that most Catholics have in common these days―it is not a common Faith as one would like to think―but the thing they have in common is that most of them are out of touch with reality. Virtual reality has become reality―and reality has become virtual reality. The chief culprit behind this reversal of values―as often is the case―is the devil, who is always seeking to reverse and overturn the values of God and the Faith.
However, the devil―being the prince of the world―will use the world and its resources to achieve his work. Hence, modern technology has been the main purveyor and supplier of “virtual reality”―either hard-core virtual reality, or the ‘softer’ version that sees reality mixed with virtual reality. Being the “father of lies”―as Jesus calls him―the devil or Satan sows his ‘cockle’ of lies amid the ‘wheat’ of truth, twisting, exaggerating, modifying, watering-down, re-defining, etc. anything he possibly can of the truths and morality sown by God. As the saying goes: “Repeat a lie enough times and they will believe it!”―which is exactly what the devil (the prince) and world (the princedom) do with great success.
The word Satan is derived from the Hebrew verb “Satan”, which means “to oppose” and so from it comes the general meaning of “adversary.” The word devil comes from the way the wicked spirit goes about his work. It comes from the Greek verb “diaballo” meaning “to twist, accuse and calumniate.”
Catholics today―being so poorly education and lacking any real desire for furthering and deepening their knowledge of the Faith and the truths of God―readily buy into the “off-the-shelf”, “user-friendly” and “easily affordable” and “ready-to-use” gadgets that promote “virtual reality”, “watered-down ‘reality’”, “tailor-made ‘reality’”, “palatable ‘reality’” and “easily digestible ‘reality’” that is made available to them wherever they may go and turn.
We have become “media-Catholics” who no longer think for ourselves, but let the “media” think for us. We are fed lies―or, at best, modified (“media-fied”) truths―that lead to Catholic mediocrity (or “mediacrity”)―which is certainly not what is meant by the Latin phrase: “In media stat virtus”―meaning “Virtue stands in the median, or middle” as in between neglect and excessiveness. Idiomatically, “good practice lies in the middle path” between two extremes. The media has become the Magisterium of the modern-day Catholic―who no longer thinks with the mind of the Church, but with the mind of the media. Hence they are “living out” of the Church and have “moved-in” with the media or the world which controls the media, or the devil who controls the world.
Our Lord says that we cannot “stand in the middle” when it comes to God and the world: “You cannot serve God and mammon―Lay not up to yourselves treasures on Earth … but lay up to yourselves treasures in Heaven! … For where thy treasure is, there is thy heart also … No man can serve two masters! For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon!” (Matthew 6:19-24). Sadly, most Catholics today beg to differ―for the time they give to mammon far exceeds the time they give to God―and there is nothing short of a cataclysmic catastrophe that is going to change that! Their minds are made up―and the daily routine of their lives proves it beyond all reasonable doubt―even though, in vain theory, they might try to argue otherwise.
Even otherwise “good” Catholics have succumbed to the addiction to virtual reality―and while they still go to Mass, still ‘say’ the Rosary, still do other Catholic things―they have taken and swallowed the bait of the tasty electronic sound-bites and video-bites that the various media offer them. They spend infinitely more time meditating on ‘truths’ on their screens than meditating on the truths of the Faith. Which is partially what Our Lady meant and foretold at La Salette, when she said: “Lucifer, together with a large number of demons, will be unloosed from Hell; they will put an end to Faith, little by little, even in those dedicated to God. They will blind them … As true Faith has faded and false light brightens the people … People will think of nothing but amusement!”
Which, on a side-note, is why priests, teachers and parents seek to make religion “amusing” and “entertaining”―hence the “Guitar Masses”, “Clown Masses”, “Entertaining Masses”, “Fun-Based Religion Classes”, etc. that seek to flavor the chalice of the Lord and the cross of Christ, with an abundance of sugar. The faux-pas (wrong step) taken by the Second Vatican Council―with its loudly proclaimed and widely heralded “aggiornamento” (modernization, bringing up-to-date) for the Church―only served to pour gasoline onto a fire sparked by Satan some time before―hence the post-Vatican II statement (or lament) by Pope Paul VI, on more than one occasion, that through some crack the smoke of Satan had entered the Church and had even reached the highest places. Today―around 50 years after those papal comments―the Satanic fire was well engulfed the entire Church―and has even entered the most Traditional and Conservative ‘rooms’―and most people are happily standing around that fire warming themselves with their “media-machines” in hand and eyes glued to the screens. They fail to see the “real reality” of what is happening, for they have bought into the “virtual reality” interpretation of reality.
“Living-Out” a Lie
We may well imagine that we are “living in the truth”―but we might well be “living-out a lie”! How so? Most of the Catholics who still regularly go to Sunday Mass, who might pray the Rosary daily or on most days, who try to stay in a state of sanctifying grace, etc. ― these Catholics look upon themselves much in the same way as the Pharisee looked upon himself in Our Lord’s parable about the Pharisee and Publican:
“Two men went up into the temple to pray: the one a Pharisee, and the other a Publican. The Pharisee, standing, prayed thus with himself: ‘O God, I give Thee thanks that I am not as the rest of men―extortioners, unjust, adulterers, as also is this Publican! I fast twice in a week! I give tithes of all that I possess!’ And the Publican, standing afar off, would not so much as lift up his eyes towards Heaven; but struck his breast, saying: ‘O God, be merciful to me a sinner!’ I say to you, this man went down into his house justified rather than the other―because every one that exalteth himself, shall be humbled: and he that humbleth himself, shall be exalted!” (Luke 18:10-14).
Isn’t it strange how we always look to compare ourselves with those who are worse than we are?!! We rarely, if ever, compare ourselves to those who are much better than we are―or, if we do, then it leads to envy and fault-finding and nit-picking as we try to knock them of their ‘pedestal’. Instead of practicing a “holy emulation” of them, we are more likely to practice an “unholy calumniation” or “unholy defamation”―just so that we can take the “shine” off their reputation and make ourselves look a little better by reducing the distance between “them and us”. We are lazy and loath to change―we have found our comfort zone and wish to stay there. Yet our secret (or not so secret) pride cannot bear someone better than ourselves showing-up our mediocrity or lukewarmness―hence the need to belittle, knock-down, smear, question and cast doubt on those who truly are superior to us. The same can be said, not just of persons, but of events―especially if those events threaten us with having to make major changes to our comforttable lives. One such event was the apparition of Our Lady at La Salette, on September 19th, 1846. La Salette is an exremely worrisome apparition, a frightening apparition and a very demanding apparition. It is an apparition with a message that most certainly does not leave us sitting comforatably in our self-made comfort zones. It is an apparition that most would like to forget and sweep under the carpet.
The La Salette Contoversy―An Apparition Feared and Smeared
Of all the most recent modern-day apparitions of Our Lady, it is perhaps La Salette that has caused the most controversy! Is it true or is it not? In the immediate aftermath of the apparition, in a certain sense, all Hell broke loose! Some believed the children, others did not—yet isn’t that “par-for-the-course” with Our Lady’s apparitions? Among those who believed was St. John Vianney, the Curé of Ars—who had spoken with one of the two seers—Maximin Giraud.
There has always been controversy over the Apparition of the Blessed Virgin Mary at La Salette on September 19th, 1846, and in particular over the secret parts of the message of Our Lady. But that controversy came to a head in 1999, when Fr. Michel Corteville discovered the original letters of the two visionaries, addressed to Pope Pius IX in 1851, which had been buried in the Vatican archives for decades. Critics of the various versions of the Secret of La Salette, published by the seers Melanie Calvat and Maximin Giraud in later years, felt vindicated when they learned that the original versions were much shorter. Their triumph was short-lived, however, as Fr. Corteville soon published a thorough and scholarly study of the Apparition and Message of La Salette, which demonstrated that the visionaries intentionally revealed their secrets by degrees—the later versions being logical amplifications of the earlier. The entire story of this controversy, which has been much overshadowed by the controversy over the Third Secret of Fatima, is both fascinating and complex.
Attacks on the Secret of La Salette
The La Salette devotion and particularly, the Secret of La Salette, stirred up so much hostility against the seers Melanie and Maximin, that, to this day, the reputations of those devout souls are still called into question. Fierce hostility to the Secret soon developed within a certain coterie or clique of the clergy, possibly where Masonic infiltration had been most effective. Melanie and Maximin became the targets of vicious attacks, particularly among members of the French hierarchy. Interestingly, the Bishops, who had most violently opposed the young seers and the La Salette devotion, were stopped “dead” in their tracks, according to the following account of that time:
“In 1846, in a municipality of the Isère (La Salette), the Virgin appeared to two little children: Maximin Giraud and Melanie Calvat-Mathieu ... Four French Bishops devoted themselves to the work of suffocating the belief [in La Salette] among the population. But they all died in tragic and mysterious circumstances. Bishop Ginovuhac of Grenoble, who had confined the young Melanie in an English convent in order to silence her, died shortly afterwards in a madhouse. His successor, Bishop Fava, who also did everything possible in order to halt the dissemination of the [La Salette] devotion, was found dead, stretched out on the floor, stripped, with disfigured eyes, and clenched fists. Bishop Gilbert of Amiens (and later, Bordeaux), who had said: ‘The secret of La Salette is nothing more than a tissue of profaneness, lies, and exaggeration,’ shortly after August 16th, 1889, was found dead in his room, also having fallen to the floor. And, during his funeral, his coffin crashed from the catafalque.
“Archbishop Darboy of Paris, who personally interrogated Maximin, causing him great psychological disturbance in order to learn the secret of the Virgin, and, being perturbed by not obtaining it, had said to the boy: ‘The words of your beautiful Lady contain stupidity, as stupid as will be your secret!’ This brought the response from the boy: ‘It is as true, that I have seen the beautiful Lady, as I am certain that before three years are out, you will have been shot!’ The time for the revolutionary movement of the Communes had not yet come, nor had it been foreseen by the complacent and careless France of the Second Empire. But, on May 24th, 1871, this prediction also came true: the Archbishop was shot by the Communards of Paris.” (Fr. Luigi Villa, “La Salette; 19 settembre 1846 [‘I fatti sonoYfatti’],” Chiesa Viva, No. 143, November 1972, page 4).
After stating the history of the Apparition, Fr. James Spencer Northcote, in his booklet, A Pilgrimage to La Salette, published in 1852, writes of the cautious way in which the shepherds’ stories were received:
“Our readers may easily imagine the cross-examination to which they (Melanie and Maximin) were subjected. Still, nobody could succeed in shaking their testimony―they steadily persisted in repeating the same thing over and over again to all inquirers, answered all their questions with a readiness and simplicity truly surprising, and disposed of all their objections with the ease and ingenuity of the most practiced advocates; in a word, though their evidence stood alone and unsupported, yet it was impossible to throw discredit upon it by any contradictions or inconsistencies in their manner of giving it.
The mayor of the village came and questioned her; he questioned the boy also in a separate apartment; he then brought them face to face, and gravely told them that what they had been saying was clearly a lie, and that God would punish them very severely if they persisted in repeating it. He exhorted them, therefore, to confess the imposture, and promised to shield them from all punishment. His eloquence was entirely thrown away; the children said they must do as the Lady had told them and proclaim the fact. Next he offered them money to bribe them into silence; it was in vain; and lastly he threatened them with imprisonment and other punishments; but this too was equally inefficacious, and the magistrate returned to his home baffled and perplexed, and perhaps half disposed to be convinced.
“Daily experience shows us how the most plausible tale is often made to break down, or at least to seem to break down, under the pressure of some skillful cross-examination; but in this instance there was nothing of the kind; the witnesses could not be brow-beaten; the story kept its ground. Persons, priding themselves upon their prudence perhaps, again and again made offers to the children of large sums of money, if only they would hold their tongues and say no more about it; but their answer was uniformly the same, namely that they had been specially charged by “the Lady” to cause it to be told to all the people, and that they must obey this command.
“We must not omit to mention another circumstance also which tended greatly to give credibility to the children’s words, namely that an intermittent fountain at the spot where this “Lady” first appeared, and which on that day and for some time previously had undoubtedly been dry, was found to be flowing copiously on the following morning, and had never since ceased; nor has it ceased up to the present day, though previously to the apparition it flowed only at rare intervals, after a heavy fall of rain or the melting of snow upon the mountains.”
Rabid French Ecclesiastical Opposition
Many years later, Melanie would have the Secret of La Salette printed (at her own expense) in its entirety, but had to go to the heel of the Italian peninsula to find a bishop who would approve of her project. Monsignore Salvator Grafen Zola, the Bishop of Lecce, Italy, granted Melanie an imprimatur for the first publication of the entire contents of the Secret. But most of the copies that Melanie would distribute throughout France were later confiscated by confessors who, under orders of the French Church, demanded the surrender of the booklets from their penitents, as a condition for absolution. Eventually, the French hierarchy threatened Rome with the cut-off of “Peter’s Pence” (financial support for the urgent needs of the Pope) unless the Vatican would agree to curtail officially the circulation of the Secret, even though its dissemination had been favored by Popes Pius IX and Leo XIII.
From 1879 to 1900, several books foretelling the reign of Antichrist, perhaps inspired by the Secret of La Salette, had been published by highly respected clergy and laymen in the Church. This included Bishop Salvator Grafen Zola, Henry Edward Cardinal Manning (the eminent English Cardinal who drafted the decree on papal infallibility for Pope Pius IX at the First Vatican Council), and Frederick William Helle. By 1910, the references to a long-suffering Pope, Rome becoming the seat of Antichrist, the true Church being eclipsed and other clues concerning the end-times attack against the papacy, formed a common thread between the classical interpretations of Scripture prophecy and the most recent warnings from Heaven. These kinds of details, found in the genuine, modern-day, Marian prophecies, would always generate the greatest opposition from the Church’s enemies, who had infiltrated her structures. For they threatened to expose the satanic plot, and the long-time goal of the Masonic Lodge’s agents in the Vatican, of usurping and controlling the papal chair.
Masonic Infiltration of the Post-French Revolution Church
The antagonism of the Masonic-dominated French clergy, by which the French seers had been buffeted, and even shunned by some officials in Rome, was obviously generated by the Secret itself. For the Secret came very close to divulging the Lodge’s occult plan to overthrow the papacy, to suppress the Mass, and to destroy the Church (“Tolle Pappam; Tolle Missam; Tolle Ecclesiam.”—Take the Papacy, Take the Mass, Take the Church).
The Secret warned that “the Church will be in eclipse.” The word “Eclipse” means hidden; covered up; seeming to disappear. The Holy Scriptures say: “Where there is Peter, there is the Church.” That the obscuration of the Pope was the prerequisite step for taking away the Mass and the Church seems to have been foretold by Melanie. She understood that Peter would be hidden along with the Church, and that his “eclipse” would be a prelude to the disappearance of the Mass. For, in commenting on this part of the secret, Melanie said to the French Fr. Paul Combe:
“The Church will be eclipsed. At first, we will not know which is the true pope. Then secondly, the Holy Sacrifice of the Mass will cease to be offered in churches and houses; it will be such that, for a time, there will not be public services any more. But I see that the Holy Sacrifice has not really ceased: it will be offered in barns, in alcoves, in caves, and underground.” (Fr. Paul Combe: The Secret of Melanie and the Actual Crisis, 1906, Rome, p.137).
One must take into account that, since the French Revolution of 1789, the Masonic and anti-religious elements in France had the upper-hand. Infiltration of the Church was no rare thing. It should be remembered that, despite the strong measures taken against Masonry by Pope Leo XIII, Cardinal Rampolla, a secret 33rd degree Freemason, had risen through ranks of the hierarchy of the Church and eventually became Pope Leo XIII’s Secretary of State, having thus attained the second highest office in the Church. He was one of the two chief candidates for the papacy, after the death of Pope Leo XIII—but was defeated in the conclave election by Cardinal Giuseppe Sarto (who would take the name “Pope Pius X”). From key posts, which they had already occupied 100 years, Luciferian agents, employed as high Vatican officials, were in position to smother these heavenly warnings, by discouraging several true popes from taking appropriate action on them.
The Background to La Salette
1789 was only the beginning of the French Revolution, which was marked by persecution of the Church, as well as by a series of conflicts and governments. In that year, the reigning King, Louis XVI, remained in power by compromising with the various forces of the revolution. By 1791 Louis XVI had agreed to become a “constitutional” monarch. By 1792 he was executed by guillotine. Then began the Reign of Terror, which was marked by thousands of executions ordered by the Revolutionary Government.
The First Republic proved to be as inept as it was evil. This led to its take-over by General Napoleon Bonaparte in 1799, who had himself proclaimed Emperor in 1804. At his demise, a weakened and restricted monarchy was temporarily restored, but with many compromises with the Liberals and revolutionaries. The revolutionary spirit has taken over France―at least in its ruling sections. Freemasonry began to take an increasing stranglehold on France.
Local Bishop Makes Thorough Examination
It did not take long after the 1846 Apparition for the local Bishop to see the need of conducting a formal investigation. The process would drag on for five years, with much careful, prudent and painstaking inquiry being made, before any pronouncement was officially made concerning the genuineness or falsity of the Apparition.
Fr. James Spencer Northcote, in his booklet, A Pilgrimage to La Salette, next describes in detail the painstaking prudence of the Bishop of Grenoble, whose diocese includes La Salette, in forbidding, under penalty of excommunication, any of the clergy from publicizing any new miracle, without his authorization or that of the Holy See.
But whilst the Bishop (De Bruillard) was thus enforcing a wise caution on his clergy, he was far from being an unconcerned spectator of what was going on. He had already removed the parish priest of La Salette (who had ‘rashly’ preached about the Apparition) to another parish, and substituted a priest brought from a distance; the Bishop now required all the clergy of the neighborhood and of his own episcopal city, and all others whom he knew to be travelling in that direction, to institute the most careful inquiries upon the spot, and to communicate the results to him without delay. He studied with great diligence the mass of documents which were thus forwarded to him; and in consequence of what he learned in this way, he appointed two commissions, early in December 1846, and another in July 1847, to draw up a report for him, and to advise him whether or not he should pronounce any decision on what was said to have happened.
On the 15th of December, 1846, these reports were presented, and they were perfectly unanimous in the advice they gave; advice characterized by that extreme caution and prudence which are so uniformly found in ecclesiastical decisions on matters of this kind, but the very reverse of which Protestants, in their ignorance, habitually attribute to them. Both the Canons and the Professors advised his Lordship to abstain from giving any decision whatever: he could not, they said, given an unfavorable decision, for the whole affair was very plausible, and such as they should certainly be disposed to believe at once if it were only an ordinary and natural event that was being called in question; and moreover, it had produced none but purely beneficial effects; it had excited the devotion of the people, and made them more exact in the performance of their religious duties; it had entirely removed in the neighborhood where it had happened the faults complained of—the swearing, the desecration of Sunday, etc. The Bishop could not, therefore, declare the story to be false, and prohibit all belief in it.
On the other hand, it rested on the authority of two children, who might possibly be either deceiving or deceived; and the personage who was supposed to have appeared to them had not required them to communicate it to the ecclesiastical authorities; there was no obligation, therefore, on the part of the Bishop to give any judgment at all; and considering that all eyes were upon him, and what a serious thing it was to pronounce in such a matter, they counseled a complete silence, “to leave those who were satisfied with the sufficiency of the proofs that could be alleged, free to believe it, yet not to censure those who, from a contrary motive, refused or withheld their belief.”
Matters remained in this state for a considerable time; that is to say, there was no official interference on the part of the ecclesiastical authorities, either in the way of encouragement or otherwise, for a period of 6 or 7 months. But meanwhile the story spread far and wide, and found many to credit it; priests, and even bishops, came from a distance, examined for themselves, returned home, and sometimes published an account of their visit, uniformly pronouncing themselves in favor of the reality of the apparition. Rumors of miraculous cures wrought at the fountain, or elsewhere, upon persons drinking of the water of the fountain and calling upon the intercession of Our Lady of La Salette, grew and multiplied. Pilgrims from various parts of France and Italy, and even from Spain and from Germany, began to arrive in large numbers. The affair was growing serious; it arrested the attention of the government, at that time by no means inclined to look favorably upon anything that savored of religious devotion and enthusiasm...
Accordingly on the 22nd of May, 1847, the children were summoned by order of the higher authorities. They were examined both separately and together; and after a solemn warning from magistrates to declare the whole truth and nothing but the truth, they each repeated, almost word for word, the narrative which they had already given...
Two months later, July 19th, 1847, the Bishop of Grenoble again appointed another commission, a second commission that would follow up on the work of the first commission of 1846, with authority to institute the most rigid examination, and to collect all possible further information upon the subject, both as regarded the history of the event itself, and also the authenticity of any miracles which professed to have been wrought in connection with it. This commission would meet regularly to discuss the latest findings. The eighth and last session was held on the 13th of December; in it divers objections and difficulties were started and solved, the remainder of the report was adopted, and the Bishop declared the conferences to be now closed, saying that he reserved to himself the right of pronouncing his solemn judgment upon the matter that had been under discussion, at such time as he should deem most suitable.
One feature in the case yet remained which might seem to afford a convenient shelter for doubt and suspicion. “Nothing can be easier,” it was objected, “than for the children to say that they have been entrusted with a very precious secret; but as long as they steadily refuse to communicate to any man living what that secret is, we are at liberty to doubt whether they really have any secret at all; we have no proof of it, and therefore we shall disbelieve it...” However, the pastoral solicitude of the Bishop of Grenoble was not satisfied until he had removed even this stumbling-block from the way of the weakest members of his flock.
Accordingly, early in the month of July (1851), the aged prelate sent for the two children, and explained to them that all visions and revelations and supernatural events of whatever kind that happen in the Church ought to be fully and completely submitted to the Holy Pontiff; that as head of the Church and Vicar of Jesus Christ upon earth, it belonged to him to judge in these matters; he therefore required them, under obedience to his authority, to commit to writing the secret which they said our Blessed Lady had confided to them, and he on his part would charge himself with the responsibility of sending the letters by faithful messengers to Rome.
As soon as the children were satisfied by the Bishop’s arguments that it was their duty to obey him in this matter, they sat down at different tables, and wrote their respective letters without the smallest hesitation, and exactly as if they had been copying what they wrote from some original before them. They signed and sealed their letters, and the Bishop entrusted them to the vicar-general of his diocese (Canon Gerin) and another priest (Abbé Rousselot) to carry to Rome. On the 18th of the same month these precious missives were placed in the hands of the Holy Father (Blessed Pope Pius IX) by the persons we have named.
His Holiness immediately read them in the presence of the messengers, but, of course, without communicating to them any of their contents: he said he must read them again at his leisure, and then added, “These are scourges for France, but Germany and Italy, and many other countries, deserve the same;” and he went on to assure the Abbé Rousselot that his books (containing the report of the Bishop’s commission and its supplement, already mentioned) had been examined by the Promoter of the Faith, and were approved of. Thus fell to the ground the last reasonable excuse for doubt. The secret which these two poor ignorant children had professed to be entrusted with, and which for five years they had so jealously and so successfully guarded against the pertinacious efforts of thousands of curious inquirers, was no fiction, but a reality; a reality sufficient to engage and to satisfy the mind of the Holy Pontiff, and therefore more than sufficient to assure all reasonable men that at least it was no idle invention of the children themselves.
At length, therefore, on the 19th of September, 1851, the 5th anniversary of the apparition, after so many years of careful and patient investigation, the Bishop issued a formal authoritative decision, and in a pastoral letter, solemnly declared the apparition to be a certain and unquestionable fact, which none of the clergy or faithful of the diocese are hereafter at liberty publicly to contradict or call in question; that it may be preached and commented upon in the pulpit, but that no prayers or hymns, or other books of devotion connected with it, may be printed without the episcopal approbation, given in writing; and that a church and house of refuge for pilgrims shall be immediately begun on the site of the apparition, for which purpose alms are solicited from all the faithful.
La Salette Attacks and Stranglehold
It did not take long after the 1846 Apparition for the anti-Catholic press to launch its first attacks. These first attacks were answered eloquently by a British Catholic author, James Spencer Northcote, who went to the trouble of making a pilgrimage to La Salette himself, gathering thereby an abundance of first-hand testimony and evidence. We give here a number of excerpts from his excellent booklet, A Pilgrimage to La Salette, published in 1852—only six years after the date of the Apparition:
”The (London) Times newspaper, that great organ of public opinion in this country (England), alternately its master and its slave, had solved these questions only a few days before we left England in its own peculiar style... It may be summed up in these words: “a monstrous imposture” and “a notorious falsehood” on the part of the priests; “the grossest credulity and the most groveling superstition” on the part of the people. This is at least a compendious mode of writing history, and extremely convenient wherever it is not desirable that people should be left to form their own conclusions from an honest and detailed account of all the facts and circumstances of the case. Protestant controversialists would have us believe that it is a matter which can be summed up in a half dozen words. Some idle tale of a dream, or vision, or miraculous cure is first invented by a designing priest, or imagined by some weak-brained enthusiast; then the ignorant and superstitious people instantly believe it; the bishops and clergy move heaven and earth to encourage their credulity; and behold, the whole thing is done … Such is the popular Protestant idea on matters of this kind.”
The various facets of Freemasonry are, of course, secret societies. As Pope Leo XIII pointed out in the Encyclical Humanum Genus (1884): “Candidates are generally commanded to promise—nay, with a special oath, to swear—that they will never, to any person, at any time or in any way, make known the members, the passes, or the subjects discussed.” Therefore it is almost impossible to determine with certainty how many Freemasons succeeded in infiltrating the ranks of the clergy in France. But given that the French Revolution put Freemasons in power, and that the terms of the Concordat, unfortunately, gave the government a role in the selection of candidates for the French ecclesiastical hierarchy, it is not difficult to surmise that at least some of the French clergy—even bishops—were Freemasons. Clearly such persons would not be in favor of the Apparition of La Salette and the Secret.
Opposition to La Salette was brewing even within the diocese of Grenoble and the archdiocese of Lyons. This opposition was fueled in part by the explosive political situation in France—the unrest which led to the 1848 revolution, which replaced the “citizen-king” Louis-Philippe with Louis Napoleon III. The unrest and the ensuing coup led to an ever widening gap between those in the Church who favored a return to legitimate monarchy and those who favored the republic/empire under Napoleon III. The royalists were frequently accused of trying to use La Salette and the undisclosed Secret as propaganda to support their cause. Liberals were accused of opposing La Salette and the Secret for fear that it might condemn them.
Opposition to La Salette was also fueled by the so-called Incident of Ars, which eventually served to bolster belief in the Apparition. This latter event centered on the doubts suffered by the renowned Curé of Ars, St. John Marie Vianney, after an interview with the seer Maximin. The best information we can have of this strange event is from Maximin himself, taken from an interview which he gave to Mlle. des Brulais for her book on La Salette.
Fr. Raymond, the assistant priest to St. John Vianney, noticing that the Saint now had doubts about La Salette, lost no time in spreading the news. He even reported it to the Archbishop of Lyons, Cardinal Bonald. This Cardinal was one of those Liberal fence-riding clerics, who stupidly imagined that the new republic of France would guarantee the liberty of the Church. He convinced himself that the Apparition at La Salette, and especially the Secret, were inventions of the royalists (who wanted a return to the old French monarchy) to promote their cause. So, he duly announced this welcome news from the pulpit. It made the newspapers, and the enemies of La Salette misused the name and reputation of St. John Marie Vianney to cast doubt upon the authenticity of La Salette.
Their efforts were in vain, however. The investigation conducted by the Bishop of Grenoble, which had already started, continued, in spite of this opposition, and ended with a verdict approving of the authenticity of the Apparition. As to the holy Curé, his anxiety increased greatly when he heard of this decision. He bore this cross for eight years, until October of 1858—only some ten months before his death. The Saint himself related how he regained his faith in the Apparition:
“For about a fortnight I had been experiencing a great interior trouble, and my soul felt as if it were being dragged over a rough road. Then I made an act of faith in respect to the Apparition, and at once my soul recovered its tranquility. I also desired to see a priest of Grenoble in order to confide to him what had taken place within me. The following day a distinguished ecclesiastic of that town arrived here (Canon Gerin). He came into the sacristy and asked me what one should think of La Salette. I replied: ‘One may believe in it.’ I was in need of money to complete the requisite sum for the foundation of a mission. I prayed to Our Lady of La Salette to procure the money for me, and I found just what was needed. I looked upon the incident as miraculous.” (Procès apostolique ne pereant, p. 897, as quoted by Trochu, ibid., pg. 386.)
Now it was Cardinal Bonald who requested of Bishop de Bruillard that the seers should inform the Pope of their Secrets. Perhaps he hoped that it would be an obvious ploy of the royalists. He even wrote of his suspicions to Pope Pius IX. But again, all was in vain, for the Holy See whole-heartedly approved of the decision of the Bishop of Grenoble, and, indeed, the revelation of the Secrets to the Pope appears to have encouraged this approbation.
Pro-La Salette Local Bishop Retires
Less than one year after formally approving of the Apparition of La Salette, Bishop d Bruillard, then 87 years old, announced his retirement. The French Emperor of the Republic of France, Louis Napoleon III, who had been in power only half a year, pressed for the nomination of his friend Achille Ginoulhiac to be the next Bishop of Grenoble. Not surprisingly, Ginoulhiac was of a much different stamp than his predecessor, Bishop de Bruillard, who, as a young priest, had often risked his life giving the Last Sacraments during the Reign of Terror (1793-1794) in the French Revolution. On the other hand, Ginoulhiac was suspected by the Vatican of having Gallican tendencies. He did, however, assure Bishop de Bruillard that he would continue to promote the Apparition and pilgrimages to La Salette. His nomination was then approved, and Ginoulhiac became Bishop of Grenoble on May 7th, 1853. He then began acting according to a very recognizable pattern—promoting the Apparition, but frustrating the attempts of the seers to fulfill what they believed was the mission entrusted to them by Our Lady.
Pro-La Salette Bishop Replaced by Anti-La Salette Bishop
The trouble began when Bishop Ginoulhiac, in August of 1853, demanded that the seers divulge their entire Secrets to him. He may have heard rumors that the children had not written their entire Secrets, when they were asked to reveal them to Pope Pius IX in 1851. Melanie and Maximin had, once again, to struggle with their consciences to obey. Their new versions were somewhat longer than the originals—Melanie’s significantly longer than Maximin’s. The new versions contained statements clearly critical of Napoleon III, which were not in the originals—but Ginoulhiac did not know that. He therefore concluded that the Secrets were inventions of the royalists (who wanted France to go back to a pre-Revolution monarchy), and that the seers had to be silenced. He was also infuriated by the reluctance shown by Melanie to reveal her Secret to him.
The Persecutor Bishop
Melanie, who in 1850 had entered the Convent of the Sisters of Providence in Corenc, a suburb of Grenoble, was unanimously approved by the Sisters to take her vows in October of 1853. But Bishop Ginouhliac would not allow this. Instead, he sent her, in 1854, to the Convent of the Daughters of Charity in Vienne, France, and then eventually to a cloistered Carmelite Convent in Darlington, in the north of England. Critics of La Salette like to accuse Melanie of capriciousness (sudden and unaccountable changes of mood or behavior), on account of these changes of residence; but the best evidence is that they were due to the machinations of Bishop Ginoulhiac. He wanted her far away from Grenoble and silenced in a cloister.
Maximin had entered a junior seminary to begin studying for the priesthood, when he was only fifteen years old. Historical evidence suggests that he was not a good student, but there is no evidence of any serious misbehavior. He did however like to tell imaginative stories. This was all that Bishop Ginoulhiac needed to hear to help him with his anti-La Salette position. So, in May of 1854, he accused Maximin of “deliberate lies” and had him dismissed from the seminary.
At the same time, Bishop Ginoulhiac was striving to please both Napoleon III and Pope Pius IX. In May of 1854, he met with his friend in the French government, the Minister of Culture, and assured him that the Secrets of La Salette were “inane” (silly, foolish, stupid). Shortly thereafter, however, he was called upon to denounce the publication of a booklet attacking La Salette, and to punish the authors―which was the last thing he personally wanted to do. The irony is that the authors had originally submitted their work to Cardinal de Bonald, who, with the agreement of Bishop Ginoulhiac, sent it to the Pope, in order to try and discredit La Salette. When the authors, in the meantime, published it without ecclesiastical authorization, Bishop Ginoulhiac was placed in the position of having to defend the Apparition by attacking the publication of the La Salette “put-down”. Therefore, in November of the same year, 1854, Bishop Ginoulhiac was forced to send a pastoral letter to all the clergy of Grenoble. In it, against his personal beliefs and will, he confirmed the devotion to Our Lady of La Salette and condemned the libelous booklet. But, as a “side-swipe”, he also took the occasion to denounce the “indiscretion” and “conceit” of Maximin, as well as the “attachment to her own opinion” and “singularity” (seeking to stand out and be noticed) of Melanie.
The following May, 1855, at the public coronation of Our Lady of Laus, by Cardinal Donnet, the preacher deliberately omitted mention of La Salette as a Marian Shrine. Bishop Ginoulhiac admitted to the Cardinal that he, too, did not believe in La Salette, but was not able to refute the approbation (approval, acceptance, endorsement) of his predecessor, Bishop de Bruillard. The Cardinal repeated this to others, and eventually Ginoulhiac had to deny the rumor, of which he himself had been the cause.
The Anti-La Salette Bishop and the Fake Mystic
Bishop Ginoulhiac was imprudent enough to listen to a woman with a dubious reputation as a mystic, Pauline de Nicolay, who was antagonistic to Melanie. This capricious and ill-tempered woman gave herself artificial stigmata with gum arabic, according to the testimony of one of her servants, Angelina (as noted in the Archives of the Congregation for the Doctrine of the Faith). In June of 1854, she supplied the catch-phrase that Ginoulhiac needed to get through his dilemma. She wrote in a letter to him, “Poor Melanie… there is in her some illusion, and alas, worse than illusion! Her mission is at an end, while yours is beginning!”
This fact is extremely important, because this catch-phrase has been used over and over by the critics of La Salette (and even by some ill-informed promoters of La Salette criticism), as if it were the verdict of the Church. Bishop Ginoulhiac made use of it at the gathering of pilgrims, on the anniversary of the Apparition, September 19th, 1855. He declared: “The mission of the children is ended; that of the Church begins. Let them (Melanie and Maximin) go where they will, let them wander about the world, let them even become bad Christians, let them disown what they have been declaring to the entire world, let them trample under foot all the graces they have received and will receive, all that cannot reflect on the reality of the Apparition, which is certain, canonically proven and will never be seriously shaken.”
The clear suggestion is that the seers are capriciously wandering about, and on the verge of losing their souls—this, to prevent them from fulfilling their mission.
Bishop Ginoulhiac had apparently sent Melanie to England under false pretenses. Melanie wrote in a letter to Fr. Melin, the curé of Corps, “He told me that I was going to England for some time and that he would recall me soon.” Melanie wrote this just after she was sent in September of 1854, so it is very unlikely that she was making this up. As the years went by, Bishop Ginoulhiac saw to it that she would have no more means of communication. Perhaps he knew that she intended to reveal the rest of her Secret in 1858. He even ordered, under penalty of interdict (forbidden to say Mass, attend Mass, or give or receive the Sacraments), Melanie’s former confessor, Fr. Faure, to turn over to him any letters he may have received from her. Melanie found herself unable to fulfill what she believed was her express mission from Our Lady.
Melanie and the Pope
Finally, after much difficulty, she was able to extricate herself from this situation. She sent a manuscript of her full Secret to Pope Pius IX, who dispensed her from her obligations as a Carmelite. This manuscript has never yet been recovered from the Vatican Archives―until 1995 (more on that later). Melanie returned to France, intent on fulfilling her mission. But for the time being she had to stay away from La Salette and Grenoble:
“...[T]he Bishop of Darlington [England] told Melanie that Bishop Ginoulhiac had written him that if she ever returned to France, she would be excommunicated in his diocese” (Mary Alice Dennis, Melanie and the Story of Our Lady of La Salette, p. 98).
In short it may be fairly said that if Melanie and Maximin had to lead “wandering lives,” it was due in great part to the machinations of Bishop Ginoulhiac. When Melanie did return to La Salette years later, she found the new Bishop of Grenoble, Mgr. Fava, was of much the same mind as Bishop Ginoulhiac―anti-La Salette. It will come as no great surprise then, that Bishop Ginoulhiac, who later became the Archbishop of Lyons, sided with the most bitter opponents of the Dogma of Papal Infallibility at the Vatican Council in 1870. Along with a number of other malcontents, he left Rome early, rather than take part in the ceremony of the Promulgation of the Dogma.
We close this segment with one more anecdote, from the book by Mary Alice Dennis, Melanie and the Story of Our Lady of La Salette, concerning the troubles caused to the seers by Bishop Ginoulhiac:
“Melanie remembered a similar trip (to La Salette) many years ago, when Bishop Ginoulhiac was the Bishop of Grenoble. She was in the stagecoach talking with some pleasant ladies from that city when one said to her, 'Did you know that the Shepherdess of La Salette is now crazy?'
“'Are you sure?' asked Melanie gently.
“'Oh, yes, very sure!' the second lady said. “It was Bishop Ginoulhiac himself who told us.”
“After Melanie had left the stagecoach at Corps, another passenger said to the ladies, “That was the Shepherdess herself whom you were talking to.” The good ladies were left in a state of confusion and embarrassment.
“Melanie had not lost her mind, but Bishop Ginoulhiac’s mind clouded over, and he died insane!” (Mary Alice Dennis, Melanie and the Story of Our Lady of La Salette, p. 123).
From 1851 onwards, Melanie was stigmatized on her hands.
DOUBLE DAY ARTICLE : Monday September 16th & Tuesday September 17th
Article 9
Upcoming Amazon Synod Springing Sly Surprises?
Article 9
Upcoming Amazon Synod Springing Sly Surprises?
Amazon? Huh? Do You Mean the Website?
For most people, the word “Amazon” brings to mind only the internet giants Amazon―where you can buy a “ton of stuff” online. Fewer people think of the Amazon Rainforests―and even fewer could tell you where they are―and fewer still could roughly draw on a map the extent or boundaries of those Amazon Rainforests. Yet it is funny how things can be connected! What is there in common between the Amazon website, the Amazon Rainforests and today’s Catholic Church―especially the Church’s upcoming Amazon Synod? Hang on in there and you will soon see the surprising answer!
If you go to the Amazon―the website, not the rainforests―you will find on their homepage their FOUR GUIDING PRINCIPLES: “Amazon is guided by four principles: (1) customer obsession rather than competitor focus, (2) passion for invention, (3) commitment to operational excellence, and (4) long-term thinking.”
Another website states that the Amazon Rainforest landscape contains:
(1) One in ten known species on Earth
(2) Around 1.4 billion acres of dense forests, half of the planet’s remaining tropical forests
(3) Over 4,100 miles of winding rivers
(4) More than 2.6 million square miles in the Amazon basin, about 40% of South America
With tongue in cheek―but many a true word is said in jest―you could combine the above four guiding-principles of the electronic internet and computing giants Amazon, with the contents of the gigantic Amazon Rainforests and come up with a sketch of the Catholic Church as it is today.
As for the connection with the Amazon Rainforest landscape (compare it to the above):
(1) Catholics make up a little less than one in ten people on Earth
(2) Around 1.4 billion “dense” Catholics (knowing little about their Faith) populate the world.
(3) Over 400,000 priests(rivers of grace) populate the world ―okay, so we add couple of “zeros” but that is like adding nothing at all―for “zero” is “nothing”.
(4) Around 40% of all the world’s Catholics live in South America
As for the connection with the Amazon technology giant and its four guiding principles, you could say that the Catholic Church today:
(1) Is guided by “customer obsession” or the obsessive modern desires of worldly Catholics, rather than being Faith-focused.
(2) Has a passion for invention―meaning “inventing” a new religion that has less and less to do with the Catholic Faith that we once knew.
(3) Is committed more to “operational excellence” (meaning practical and pastoral things) rather than doctrinal and dogmatic things.
(4) Is guided by the “long-term thinking” and long-term planning of the Modernists and Liberals and Communists that have infiltrated the ranks of the Church and now have a stranglehold on the Church.
Amazing Amazonian connections, huh?
Before You Talk the Talk―Know What You Talk About―Know Your Subject
If there is about to be an “Amazon Synod” in the Catholic Church―then it must have something to do with the Amazon, right? The Church does not name its Synods alphabetically like the National Weather Service, official weather bureau of the United States, names the hurricanes each year―beginning with the letter “A” for the first, “B” for the second―as in the 2019 names: Andrea, Barry, Chantal, Dorian, Erin, Fernand, Gabrielle, Humbert and counting.
What is the Amazon Synod all about? If the Church has called it the “Amazon Synod” or “Pan-Amazon Synod”, then it must be something to do with the Amazon and “Amazonians”, don’t you agree? So what do you know about the Amazon? Where on Earth is the Amazon? Who lives there? Why all the interest by the Catholic Church on the Amazon? If this is so important―why hasn’t the Church dealt or discussed it before? Why, all of sudden, now? If you don’t know your subject or are ignorant about what is being discussed, then anyone could tell you anything and you would just nod, accept it and believe it. So before we go any further, for the very few folk (or very many folk) who are clueless about the Amazon--thinking it to be a online shopping website that gives you good deals and cheap prices―let us just fill in a few blanks (and blank stares) on the subject of the real and original Amazon, that is to say the Amazon Rainforests
For most people, the word “Amazon” brings to mind only the internet giants Amazon―where you can buy a “ton of stuff” online. Fewer people think of the Amazon Rainforests―and even fewer could tell you where they are―and fewer still could roughly draw on a map the extent or boundaries of those Amazon Rainforests. Yet it is funny how things can be connected! What is there in common between the Amazon website, the Amazon Rainforests and today’s Catholic Church―especially the Church’s upcoming Amazon Synod? Hang on in there and you will soon see the surprising answer!
If you go to the Amazon―the website, not the rainforests―you will find on their homepage their FOUR GUIDING PRINCIPLES: “Amazon is guided by four principles: (1) customer obsession rather than competitor focus, (2) passion for invention, (3) commitment to operational excellence, and (4) long-term thinking.”
Another website states that the Amazon Rainforest landscape contains:
(1) One in ten known species on Earth
(2) Around 1.4 billion acres of dense forests, half of the planet’s remaining tropical forests
(3) Over 4,100 miles of winding rivers
(4) More than 2.6 million square miles in the Amazon basin, about 40% of South America
With tongue in cheek―but many a true word is said in jest―you could combine the above four guiding-principles of the electronic internet and computing giants Amazon, with the contents of the gigantic Amazon Rainforests and come up with a sketch of the Catholic Church as it is today.
As for the connection with the Amazon Rainforest landscape (compare it to the above):
(1) Catholics make up a little less than one in ten people on Earth
(2) Around 1.4 billion “dense” Catholics (knowing little about their Faith) populate the world.
(3) Over 400,000 priests(rivers of grace) populate the world ―okay, so we add couple of “zeros” but that is like adding nothing at all―for “zero” is “nothing”.
(4) Around 40% of all the world’s Catholics live in South America
As for the connection with the Amazon technology giant and its four guiding principles, you could say that the Catholic Church today:
(1) Is guided by “customer obsession” or the obsessive modern desires of worldly Catholics, rather than being Faith-focused.
(2) Has a passion for invention―meaning “inventing” a new religion that has less and less to do with the Catholic Faith that we once knew.
(3) Is committed more to “operational excellence” (meaning practical and pastoral things) rather than doctrinal and dogmatic things.
(4) Is guided by the “long-term thinking” and long-term planning of the Modernists and Liberals and Communists that have infiltrated the ranks of the Church and now have a stranglehold on the Church.
Amazing Amazonian connections, huh?
Before You Talk the Talk―Know What You Talk About―Know Your Subject
If there is about to be an “Amazon Synod” in the Catholic Church―then it must have something to do with the Amazon, right? The Church does not name its Synods alphabetically like the National Weather Service, official weather bureau of the United States, names the hurricanes each year―beginning with the letter “A” for the first, “B” for the second―as in the 2019 names: Andrea, Barry, Chantal, Dorian, Erin, Fernand, Gabrielle, Humbert and counting.
What is the Amazon Synod all about? If the Church has called it the “Amazon Synod” or “Pan-Amazon Synod”, then it must be something to do with the Amazon and “Amazonians”, don’t you agree? So what do you know about the Amazon? Where on Earth is the Amazon? Who lives there? Why all the interest by the Catholic Church on the Amazon? If this is so important―why hasn’t the Church dealt or discussed it before? Why, all of sudden, now? If you don’t know your subject or are ignorant about what is being discussed, then anyone could tell you anything and you would just nod, accept it and believe it. So before we go any further, for the very few folk (or very many folk) who are clueless about the Amazon--thinking it to be a online shopping website that gives you good deals and cheap prices―let us just fill in a few blanks (and blank stares) on the subject of the real and original Amazon, that is to say the Amazon Rainforests
|
This will read a little like the account of the Days of Creation in the Book of Genesis.
(1) First of all―surprise, surprise―Amazon is NOT a country, but a region that overlaps into several different countries. (2) Secondly, its location is in South America―in the northern part of the continent―covering a little over 2 million square miles and spanning nine countries, namely Brazil, Ecuador, Venezuela, Suriname, Peru, Colombia, Bolivia, Guyana, and French Guiana. (3) Thirdly, the majority of the forest is contained within Brazil, with 60% of the rainforest, followed by Peru with 13%, Colombia with 10%, and with minor amounts in Venezuela, Ecuador, Bolivia, Guyana, Suriname and French Guiana. (4) Fourthly, the Amazon represents over half of the planet’s remaining rainforests, and comprises the largest and most biodiverse tract of tropical rainforest in the world, with an estimated 390 billion individual trees divided into 16,000 species. (5) A remarkable example of the Providence of God is that more than 56% of the dust fertilizing the Amazon rainforest comes from the Bodélé depression in Northern Chad in the Sahara desert. The dust contains phosphorus, important for plant growth. The yearly Sahara dust replaces the equivalent amount of phosphorus washed away yearly in Amazon soil from rains and floods. (6) Recent anthropological findings have suggested that the Amazon region was densely populated. Some 5 million people may have lived in the Amazon region in AD 1500, divided between the more densely populated coastal settlements and more sparsely populated inland settlements. A complex civilization was flourishing along the Amazon in the 1540s. Many of these populations existed along whitewater rivers―where they had good means of transportation, excellent fishing, and fertile floodplain soils for agriculture. However, when Europeans arrived, these were the first settlements to be affected and infected, since Europeans used the major rivers as highways to the interior. In the first century of European presence, the Amerindian population was reduced by 90 percent. It is believed that civilization was later devastated by the spread of diseases from Europe, such as smallpox. Most of the remaining peoples lived in the interior of the forest: either pushed there by the Europeans or traditionally living there in smaller groups. By 1900, the population had fallen to 1 million and by the early 1980s it was less than 200,000. (7) Today, despite the population decimation, natives peoples still live in American rainforests, although virtually all have been affected by the outside world. Instead of wearing traditional garb of loin cloths, most Amerindians wear western clothes, and many use metal pots, pans, and utensils for everyday life. Some groups make handicrafts to sell to tourists, while others make routine trips to the city to bring foods and wares to market. Almost no native group obtains the majority of its food by traditional nomadic hunting and gathering. Nearly all cultivate crops, with hunting, gathering, and fishing serving as a secondary or supplementary food source. Usually a family has two gardens: a small house garden with a variety of plants, and a larger plantation which may be one hectare in area planted with bananas, manioc, or rice. These plantations are created through the traditional practice of slash and burn, a method of forest clearing that is not all that damaging to the forest if conducted in the traditional manner. Today virtually no forest Amerindians live in their fully traditional ways, although there are still several dozen groups living in voluntary isolation. The “uncontacted tribes”, as they are popularly known, mostly live in Brazil and Peru. The number of indigenous people living in the Amazon Basin is poorly quantified, but some 20 tmillion people in 8 Amazon countries and the Department of French Guiana are classified as “indigenous”. Two-thirds of this population lives in Peru, but most of this population dwells not in the Amazon, but in the highlands―so 20 million is really a false figure if you are talking about the actual Amazon Rainforest population and are excluding the populations of the cities. Amazonians of Today Reflect the Catholics of Today Strangely enough, if you research a little into the life of today’s Amazonians, you will find that they are victims of the same thing as Catholics―namely, worldliness. Most Amazonians have embraced worldliness and thus they have become “hybrid Amazonians”―some more, some less―blending worldliness with their ancients traditions, while only a minority of Amazonians are trying to still live exclusively according to their ancient traditions (let us add the word “pagan” here, for that is what most of their traditions are: “pagan traditions”). The same is true for Catholics―most Catholics have embraced worldliness and only a minority are still trying to live by the Catholic traditions of old, preferring instead to live in a hybrid Faith―partially traditional, largely worldly. Thus, some Amazonians still live much as did their ancestors thousands of years before them. Some tribes, deep in the rainforest, remain out of contact with the modern world. In early 2011, Survival International released footage of a tribe living on the border between Brazil and Peru. Their food, medicines and clothing come primarily from the forest. Aerial monitoring of the tribe over 20 years suggests that they grow their own vegetables, including pumpkin, bananas, manioc and maize, although this is probably supplemented with meat from animals hunted in the forest. These communities organize their daily lives differently than our culture. Most tribal children don't go to schools like ours. Instead, they learn about the forest from their parents and other people in their community. They are taught how to survive in the forest. They learn how to hunt and fish, and which plants are useful as medicines or food. Some of these children know more about rainforests than scientists who have studied rainforests for many years! Besides hunting, gathering wild fruits and nuts and fishing, Indigenous people also plant small gardens for other sources of food, using a sustainable farming method called shifting cultivation. First they first clear a small area of land and burn it. Then they plant many types of plants, to be used for food and medicines. After a few years, the soil has become too poor to allow for more crops to grow and weeds start to take over. They then move to a nearby uncleared area. This land is traditionally allowed to re-grow for 10-50 years before it is farmed again. Indigenous people revere the forest that, until the present, has protected them from outsiders and given them everything they need. They live what is called a sustainable existence, meaning they use the land without doing harm to the plants and animals that also call the rainforest their home. Indigenous peoples have been losing their lives and the land they live on ever since Europeans began colonizing their territories 500 years ago. Unknowingly, the first European explorers to what is now called Latin America brought diseases such as small-pox, measles and even the common cold to which Europeans had developed varying degrees of immunity but to which indigenous peoples had no immunity at all since none of them had never been exposed to these diseases before. As a result of those encounters, over ninety percent of the native peoples died from diseases that today we regard as minor and even then were fatal to only a small fraction of Europeans. Time and time again, contact has resulted in disaster for Brazil’s uncontacted tribes. These very isolated peoples have not built up immunity to diseases common elsewhere, which is why they are so vulnerable. It is not unusual for 50% of a tribe to be wiped out within a year of first contact, by diseases such as measles and influenza. However, until about forty years ago, the lack of roads prevented most outsiders from exploiting the rainforest and entering indigenous territories. These roads, constructed for timber and oil companies, cattle ranchers and miners, have opened up vast areas for outsiders to grab and exploit and have made possible the destruction of millions of acres of rainforest each year. Although indigenous people have lived on their lands for thousands of years, they do not own it, because they have not filed “deeds” of land and do not possess “title.” Therefore governments and other outsiders do not recognize their rights to the land. Because of land colonization by non-indigenous people, many local groups were forced into sedentary lifestyles and became peasants. They have no other choice but to move to different areas, sometimes even to the crowded cities. They often live in poverty because they have no skills useful for a city lifestyle and little knowledge about the urban culture. Today, most Amerindian tribes live in indigenous reserves called resguardos, where they practice a lifestyle that integrates both traditional and modern elements. Inhabited centers and cities in Amazonia have rapidly increased in number due to migration to the suburbs, so that today between 70% and 80% of the population resides in these centers and cities. Few live in complete seclusion from the modern world. For example, some make a living from tourism, and/or need to visit the local markets to supplement what they grow in their plant gardens. |
The Amazonians, Religion and Paganism
Survival International estimates that the area is home to around 400 tribes of indigenous people, each with their own culture, language and distinct territory. Due to the difficulty to get to many of these areas, many of these tribes have developed very differently. The majority of Amazon cultures practice some form of animism (the attribution of a soul to plants, inanimate objects, and natural phenomena). This belief system sees the rainforest as the home of spiritual life, with every flower, plant and animal containing its own spirits. The Yanomani tribe of southern Venezuela and northern Brazil perform rituals using hallucinogenic drugs prepared from the bark of the virola tree to see the spirits. Shamans use the power of the spirits to heal members of the tribe and to call for harm to befall enemies.
A current exorcist, Fr. Chad Ripperger, states that the world’s preoccupation, preference and pursuance of pornography and all kinds of sexual immorality in thought, word and deed, has opened and will continue to open the doors of Christian souls to paganism and its acceptance and its embrace: “Exorcists know that the introduction into the occult is almost always accomplished through immorality, especially immorality in the areas of the sixth and ninth commandments[.] … The previous generation’s slow descent into the sexual depravity of the prior generation, fueled by a prolific pornography industry, has opened the door to the spirit of paganism. The trajectory of moral depravity and curiosity in occult matters will result in the next generation wanting or actually having open worship of other ‘gods.’”
Is it a coincidence that―after the Synod of Bishops on the Family and publication of Amoris Laetitia, both of which directly and indirectly attacked the Sixth Commandment―the Amazon Synod’s working document has entered into the shadows of an open “neo-paganism”?
For in a 64-page, 157-paragraph, 45,000-word working document (Instrumentum Laboris) for the Amazon Synod in October of 2019― titled “Amazonia: New Paths for the Church and for an Integral Ecology” ― which will take place in October 2019 on the Pan-Amazonian region of South America, which includes parts of Bolivia, Brazil, Colombia, Ecuador, French Guyana, Guyana, Peru, Venezuela and Suriname ― the Church has unveiled a brazenly “neo-pagan” text that eerily praises pagan rituals (§87) and “Faith in the God Father–Mother Creator” (§121) and “dialogue with the spirits” (§75).
Pope St. Pius X warned against this universal acceptance of all religions and no religions in his papal encyclical Pascendi Dominici Gregis, where prophetically wrote: “For the Modernist Believer, on the contrary, it is an established and certain fact that the divine reality does really exist in itself and quite independently of the person who believes in it. If you ask on what foundation this assertion of the Believer rests, they answer: ‘In the experience of the individual.’ … In the religious sentiment one must recognize a kind of intuition of the heart which puts man in immediate contact with the very reality of God, and infuses such a persuasion of God's existence and His action―both within and without man―as to excel greatly any scientific conviction. They [Modernists] assert, therefore, the existence of such a real experience, and one of a kind that surpasses all rational experience. If this experience is denied by some, like the rationalists, it arises from the fact that such persons are unwilling to put themselves in the moral state which is necessary to produce it. It is this experience which, when a person acquires it, makes him properly and truly a believer [therefore even pagan ‘experiences’ have to be accepted―which is what increasingly being done by the modern Church today].
“How far off we are here from Catholic teaching we have already seen in the decree of the First Vatican Council. We shall see later how, with such theories, added to the other errors already mentioned, the way is opened wide for atheism. Here it is well to note at once that, given this doctrine of ‘experience’, united with the other doctrine of ‘symbolism’, every religion, even that of paganism, must be held to be true. What is to prevent such experiences from being met within every religion? In fact that they are to be found is asserted by not a few. And with what right will Modernists deny the truth of an experience affirmed by a follower of Islam? With what right can they claim true experiences for Catholics alone? Indeed Modernists do not deny but actually admit, some confusedly, others in the most open manner, that all religions are true. That they cannot feel otherwise is clear. For on what ground, according to their theories, could falsity be predicated of any religion whatsoever?” (Pope St. Pius X, papal encyclical Pascendi Dominici Gregis, §14).
The Amazon Synod Could Produce an Amazon Schism!
The current modern Catholic Church’s internal criticisms, disagreements, debates, splits and accusations of heresy, continue to find their way into the public forum―something that would never have happened 60 years ago and would not have even been dreamed of or deemed possible. Yet here we are today, caught in the public media crossfire between Liberal-Conservatives and Liberal- Modernists. The staple-diet today seems to be Vatican Vendettas, Cardinals Crossfire, Fatherly Feuds, Hierarchical Heretics, Synodal Smokescreens, Dogmatic Double-crossing, Faith Fragmentation, and lots more. Never a dull moment with each Synod-Sin-Nod. With every passing Synod, sin gets more and more nods of agreement.
Perhaps Rome should take a leaf out of the National Weather Service hurricane naming “play-book” and name each successive Synod alphabetically after some sin or deficiency: Aggiornamento (Vatican II’s “modernization” slogan), Brainwashing, Compromising, Democratic, ‘Ecumaniacal’, Faithless, Godless, Homosexual, Immoral, Jargonistic, Kosher, Liberal, Modernist, Noncombatant, Obfuscating (creating confusion), Prayerless, Questionable, Revolutionary, Sly, Traitorous, Unspiritual, Vacillating, Worldly, X-Rated, Yielding and Zigzagging.
Denounced and Condemned by Cardinal Raymond Burke and Bishop Athanasius Schneider
So what has this latest Synod brewed-up for the Church? This latest “brew” is more than just “a storm in a teacup”―it risks cracking the teacup or even breaking it! Why? Well, it seems that this particular “brew” has things in it that just don’t mix―or shouldn’t be mixed! The Amazon Synod’s Instrumentum Laboris (which is the Latin title that Rome always gives to its preparatory working documents for its Synods of Bishops) was released in June of 2019. On September 12th, 2019, CARDINAL RAYMOND BURKE and BISHOP ATHANASIUS SCHNEIDER pointed out SIX HERESIES — implicit and explicit — contained in the Amazon Synod’s Instrumentum Laboris (which is the Latin title that Rome always gives to its preparatory working documents for its Synods of Bishops). The working document (Instrumentum Laboris), which is 147 paragraphs long, discusses the Amazonian approaches to theology and ways of thinking. Cardinal Burke and Bishop Schneider stated that foremost among these falsehoods contained in the Instrumentum Laboris, or preparatory working document, is an “implicit pantheism” promoting “a pagan socialization of ‘Mother Earth,’ based on a cosmology of the Amazonian tribes.” The preparatory working document paints indigenous peoples as models of “good living” who enjoy a “harmony of relationships” between “the whole cosmos — nature, men, the supreme being” and “various spiritual forces.”
Other key personages in the Church―who are not yet Modernist in their stance―have also criticized or even condemned the Amazon Synod’s Instrumentum Laboris (the preparatory working document). CARDINAL GERHARD MUELLER, who was prefect of the Congregation for the Doctrine of the Faith from 2012 and 2017, is also critical of the some of the ideas presented in the Instrumentum Laboris. He writes:
“Key terms are not clearly defined and then excessively deployed: what is meant by a « synodal path », by « integral development », what is meant by a « Samaritan, missionary, synodal, open » Church? By « a Church reaching out », the « Church of the Poor », the « Church of the Amazon », and other such terms? … Has the Church of Christ been put by her Founder, as though she was some kind of putty, into the hands of bishops and popes, so they may now – illuminated by the Holy Spirit – rebuild her, into an updated instrument with secular goals, too? The structure of the text presents a radical U-turn from … Catholic theology.
“The relationship between Holy Scripture and Apostolic Tradition on the one hand, and the Church's Magisterium on the other, has been classically determined … Thus, Holy Scripture and Tradition are constitutive principles of knowledge … The Magisterium, on the other hand, is merely active in an interpretative and regulative manner … In the case of the Instrumentum Laboris, however, the very opposite is the case. The whole line of thought revolves, in self-referential and circular ways, around the latest documents of Pope Francis' Magisterium, furnished with a few references to John Paul II and Benedict XVI. Only little is quoted of Holy Scripture, and the Church Fathers barely at all … Next to the confusing of the roles of Magisterium on the one side and of Holy Scripture on the other, the Instrumentum Laboris even goes so far as to claim that there are new sources of Revelation … For 2,000 years, the Catholic Church has infallibly taught that Holy Scripture and Apostolic Tradition are the only sources of Revelation and that no further Revelation can be added in the course of history … A “cosmovision” with its myths and the ritual magic of Mother “Nature,” or its sacrifices to “gods” and spirits which scare the wits out of us, or lure us on with false promises, cannot be an adequate approach for the coming of the Triune God in His Word and His Holy Spirit … In the formation of future pastors and theologians, shall the knowledge of classical and modern philosophy, of the Church Fathers, of modern theology, of the Councils now be replaced with the Amazonian “cosmovision” and the wisdom of the ancestors with their myths and rituals? The cosmos, however, is not to be adored like God, but only the Creator Himself. We do not fall on our knees before the enormous power of nature and before “all kingdoms of the world and their splendor” (Matthew 4:8), but only before God, “for it is written, the Lord thy God shalt thou adore, and Him only shalt thou serve.” (Matthew 4:10) It is thus that Jesus rejected the diabolical seducer in the desert … Rather than proposing an obscure approach comprised of vague religiosity and a futile attempt to turn Christianity into a science of salvation by sacralizing the cosmos, nature’s biodiversity and ecology, one must turn to the very center and origin of our Faith.” (Cardinal Gerhard Mueller, former prefect of the Congregation for the Doctrine of the Faith).
Denounced and Condemned by Cardinal Walter Brandmüller
Cardinal Walter Brandmüller, for three decades a professor of Church history, and was president of the International Commission for Contemporary Church History from 1998 until 2006―on June 27th, 2019, ten days after Rome published its Instrumentum Laboris for the upcoming October Amazon Synod―issued a strong denunciation and critique and denunciation of the Instrumentum Laboris. He unambiguously and boldly spoke of “heresy” and “apostasy” and “departure from Divine Revelation”, and “suspicions regarding the true intentions to be implemented in a hidden way at the October assembly.” Here are some extracts from that public condemnation.
Cardinal Brandmüller writes: “It is truly astonishing that―contrary to former assemblies―the upcoming Synod of Bishops on the Amazon will deal exclusively with a region of the Earth whose population is just half that of Mexico City, that is to say, 4 million. This also raises suspicions regarding the true intentions to be implemented in a hidden way at the October assembly … In principle, we must ask why a synod of bishops should deal with topics which, at best, (as is now the case with three quarters of the Instrumentum Laboris) relate only marginally to the Gospels and the Church. Clearly, there is an encroaching interference here by a synod of bishops into the purely secular affairs of the Brazilian state and society. What do ecology, economy, and politics have to do with the mandate and mission of the Church? More importantly―what professional expertise authorizes an ecclesial synod of bishops to express itself on such topics?
“Furthermore―throughout the Instrumentum Laboris―one finds a very positive assessment of natural religions, including indigenous healing practices, etc., even mythic-religious practices and cult forms. In the context of the call for harmony with nature, for example, there is even talk about “dialogue with the spirits” (§75) … The result is a natural religion masquerading as Christianity.
“It is impossible to conceal that the ‘synod’ intends, above all, to help implement two most cherished projects that heretofore have never been implemented: namely, the abolition of priestly celibacy and the introduction of a female priesthood ― beginning with female deacons. In any event, it is about “identifying the type of official ministry that can be conferred on women … in the Church” (§129 a 3). In a similar manner, “room is now opening up to create new ministries appropriate to this historical moment. It is the right moment to listen to the voice of the Amazon…” (§43). But the fact is omitted here that, in the end, John Paul II also stated―with highest magisterial authority―that it is not in the power of the Church to administer the Sacrament of Holy Orders to women. Indeed, in two thousand years, the Church has never administered the Sacrament of Holy Orders to a woman. The demand which stands in direct opposition to this fact shows that the word ‘Church’ is now being used purely as a sociological term on the part of the authors of the Instrumentum Laboris, thus implicitly denying the sacramental-hierarchical character of the Church.
“The Instrumentum Laboris burdens the synod of bishops and ultimately the Pope with a serious break with the Deposit of Faith. Such a break consequently implies the self-destruction of the Church or the change of the Mystical Body of Christ … We are witnessing a new form of the classical Modernism of the early twentieth century … a concept of dogmatic development that is sharply opposed to the genuine Catholic understanding … It is to be emphatically stated that the Instrumentum Laboris contradicts the binding teaching of the Church on decisive points, and is therefore to be qualified as heretical. Inasmuch as the fact of Divine Revelation is here even being questioned or misunderstood, one must also speak of apostasy … The use of Christian words and concepts cannot obscure the fact that, regardless of their original meaning, they are being used merely as empty words. The Instrumentum Laboris for the Amazon Synod constitutes an attack on the foundations of the Faith, in a way that has heretofore not been thought possible. It must therefore be firmly and decidedly rejected.” (Cardinal Walter Brandmüller, June 27th, 2019).
Continued Denouncements and Condemnations
Two months later, on August 28th, 2019, both Cardinal Brandmüller and Cardinal Burke sent separate letters to their
fellow members of the College of Cardinals, expressing their serious concerns regarding the working document (Instrumentum Laboris) for the upcoming Synod of Bishops on the pan-Amazonian region.
► CARDINAL WALTER BRANDMÜLLER wrote: “Some points of the synod’s Instrumentum Laboris seem not only in dissonance with respect to the authentic teaching of the Church, but even contrary to it … The nebulous [vague, imprecise, confusing] formulations of the Instrumentum, as well as the proposed creation of new ecclesial ministries for women and, especially, the proposed priestly ordination of the so-called ‘viri probati’ [subtly meaning “married men”] arouse strong suspicion that even priestly celibacy will be called into question … The sole fact that Cardinal (Claudio) Hummes is the president of the synod and thus will exercise a grave influence in a negative sense, suffices to have a well founded and realistic concern, as much as in the case of bishops Erwin Kräutler [a long time lobbyist for married priests], Franz-Josef Overbeck [an advocate for change in the Church’s teaching on priestly ordination and sexual morality]., etc. … We must face serious challenges to the integrity of the Deposit of the Faith, the sacramental and hierarchical structure of the Church and its Apostolic Tradition. With all this has been created a situation never before seen in the Church’s history, not even during the Arian crisis of the fourth and fifth century.” Brandmüller added that all cardinals must consider how they will react to “any heretical statements or decisions of the synod … I would hope, therefore, that Your Eminence, for your part, will seize this opportunity to correct, according to the teachings of the Church, certain positions expressed in the Instrumentum Laboris of the pan-Amazonian synod.”
► CARDINAL RAYMOND BURKE, also wrote to fellow cardinals on August 28th, telling them that he “shares completely the deep concerns of Cardinal Brandmüller on the upcoming Synod on the Amazon, based upon its Instrumentum Laboris … a long document marked by language which is not clear in its meaning, especially in what concerns the Deposit of the Faith … It contradicts the constant teaching of the Church on the relationship between the created world and God, the uncreated Creator, and man, created in the image and likeness of God to cooperate with him as guardian of the created world … The Instrumentum Laboris characterize the teaching regarding the unicity and universality of the salvation brought by Christ alive in the Church as relative to a particular culture and emblematic of what they call ‘petrified doctrine’ (§38) … The truth that God has revealed Himself fully and perfectly through the mystery of the Incarnation of the Redeemer, the Son of God, is obscured, if not denied … Cardinal Brandmüller indicated in his letter the serious difficulties regarding the ordained ministry and perfect continence of the clergy. These proposals, as the cardinal indicates, attack the ‘hierarchical-sacramental structure’ and ‘the Apostolic Tradition of the Church’ … The disturbing propositions of the Instrumentum Laboris … portend an apostasy from the Catholic Faith.”
► CARDINAL RAINER WOELKI, the Archbishop of Cologne, Germany, in his sermon for the feast of the Nativity of the Blessed Virgin Mary (September 8th), stated that the “priesthood has not been invented by man, but goes back to the mandate of Our Lord … If we take this seriously, it becomes clear that therefore the question about the priesthood of women is not a question which lies in our power of disposition … Pope John Paul II has decided upon this question in a binding manner and for the entire Church already in 1994 … in his Apostolic Letter Ordinatio Sacerdotalis, saying that ‘The Church has no authority whatsoever to confer priestly ordination on women … Although the teaching that priestly ordination is to be reserved to men alone has been preserved by the constant and universal Tradition of the Church and firmly taught by the Magisterium in its more recent documents, at the present time in some places it is nonetheless considered still open to debate, or the Church’s judgment that women are not to be admitted to ordination is considered to have a merely disciplinary force. Wherefore, in order that all doubt may be removed regarding a matter of great importance, a matter which pertains to the Church’s divine constitution itself, in virtue of my ministry of confirming the brethren (cf. Luke 22:32) I declare that the Church has no authority whatsoever to confer priestly ordination on women and that this judgment is to be definitively held by all the Church’s faithful!’ (Pope John Paul II, 1994).”
Cardinal Woelki spoke these words at a time when intense debates are taking place in Germany about the possibility of ordaining women to the priesthood. On September 9th, 2019, the German bishops’ news website published a report, according to which several Catholic children and youth organizations from Italy, Germany, Austria, and Switzerland have called for the female priesthood. According to the view of these young people, women are being set aside in the Catholic Church, and therefore these people protest that “the Church cannot not stand in the way of the vocation of women to the priesthood by denying them the Sacrament of Holy Orders.” Cardinal Woelki, who recently visited the United States, warned in an interview about the dangers of the Catholic Church in Germany turning into a “German national church” and entering into a schism.
Liberal-Conservatives Call for Anti-Amazonian Prayer and Fasting
On September 12th, 2019, Cardinal Raymond Burke and Bishop Athanasius Schneider issued a call for prayer and fasting to prevent them being approved. They propose that clergy and laity “pray daily at least one decade of the Holy Rosary and to fast once a week” for such intentions over a 40 day period, from September 17th to October 26th. They add that “no one” can say they were not aware of the “gravity of the situation” and so excuse themselves from “taking appropriate action” for love of Christ and His Church. Given such a threat, they call on “all members” of the Church to “pray and fast” for her members “who risk being scandalized, that is led into confusion, error and division” by the synod text. They write that “every Catholic, as a true soldier of Christ” is called to “safeguard and promote the truths of the Faith” lest the synod bishops “betray” the synod’s mission which is to assist the Pope in the “preservation and growth of Faith and morals.”
Regardless of where you stand on the wide-ranging spectrum of belief and convictions and attitudes―all the way from staunch Traditional Catholic, to mildly Traditional Catholic, to Conservative Catholic, to Conservatively Liberal Catholic, to Liberally Conservative Catholic, to Liberal Catholic, to Liberal-Modernist Catholic, to Modernist Catholic―the fact is that the Catholic Church is gradually crumbling, Holy Mother Church is being repeatedly raped of Her dogmas and abused in Her beliefs, Her children are being increasingly “spiritually aborted”. We are living-out the Parable of the Good Samaritan in a modern format. Will be like the Priest and the Levite, who saw the half-dead, beaten, naked and robbed victim laying at the roadside ―but chose to ignore him and walked-by, minding their own business, concerned only about their own affairs. Or will we, like Good Samaritan, stop what we are doing and do something for the good of the victim―Holy Mother Church? Perhaps it is time to wake-up and fast and pray?
The words of Our Lord come to mind from another parable―that of the Sheep and the Goats, where the goats are condemned to Hell for DOING NOTHING: “Then He shall say to them also that shall be on His left hand: ‘Depart from Me, you cursed, into everlasting fire which was prepared for the devil and his angels! For I was hungry, and you gave Me not to eat; I was thirsty, and you gave Me not to drink; I was a stranger, and you took Me not in; naked, and you covered Me not; sick and in prison, and you did not visit Me!’ Then they also shall answer Him, saying: ‘Lord, when did we see Thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister to Thee?’ Then He shall answer them, saying: ‘Amen I say to you, as long as you did it not to one of these least, neither did you do it to Me!’ And these shall go into everlasting punishment: but the just, into life everlasting!” (Matthew 25:41-46).
Over the last two centuries―like the proverbial frog in gradually heated pot of water― we have been slowly stewing and pickling in the brine of Liberalism and Modernism. That process has been markedly speeded-up since the Second Vatican Council. Now the ‘Conservative’ (really Liberal-Conservatives) are crying: “Wolf!”―but they fail to see that they have contributed to the birth and rearing of that “Wolf” which was allowed to enter the flock of Our Lord’s sheep and the sheepfold of the Church―the birth of the wolf being the Second Vatican Council, of which St. John Bosco prophesied in 1862, exactly 100 years before the disastrous Second Vatican Council began in 1962. St. John Bosco predicted the Second Vatican Council and its disastrous impact on the Church. The relevant portion is: “There will be an Ecumenical Council in the next century, after which there will be chaos in the Church. Tranquility will not return until the Pope succeeds in anchoring the boat of Peter between the twin pillars of Eucharistic Devotion and Devotion to Our Lady.”
Like Cain, we will protest in vain: “And the Lord said to Cain: ‘Where is thy brother Abel?’ And he answered: ‘I know not! Am I my brother's keeper?’ And the Lord said to him: ‘What hast thou done? The voice of thy brother’s blood crieth to me from the earth! Now, therefore, cursed shalt thou be upon the Earth, which hath opened her mouth and received the blood of thy brother at thy hand!’” (Genesis 4:9-11). Holy Mother Church is being bled to death of her teachings, truths, dogmas and disciplines―and most prefer to keep sitting in front of their TV’s, browsing their smartphones or laptops, enjoying their social gatherings, sports, games and pastimes. What answer shall they give on the Day of Judgment? “Was I my brother’s keeper?”
Regardless of who you think is to blame for the mess that we find ourselves in today―something must be done about it and you must do something about it. If you come home to find your house burgled and in a messy disarray; or flooded; or on fire―regardless of who burgled it, messed it up, caused it to be flooded, or led to it catching fire―you have to clean up the mess and repair the damage. The same is true for the “House of God”―the Church. It is your Church as much as any other Catholic’s. We are in a mess! Where are you?
Survival International estimates that the area is home to around 400 tribes of indigenous people, each with their own culture, language and distinct territory. Due to the difficulty to get to many of these areas, many of these tribes have developed very differently. The majority of Amazon cultures practice some form of animism (the attribution of a soul to plants, inanimate objects, and natural phenomena). This belief system sees the rainforest as the home of spiritual life, with every flower, plant and animal containing its own spirits. The Yanomani tribe of southern Venezuela and northern Brazil perform rituals using hallucinogenic drugs prepared from the bark of the virola tree to see the spirits. Shamans use the power of the spirits to heal members of the tribe and to call for harm to befall enemies.
A current exorcist, Fr. Chad Ripperger, states that the world’s preoccupation, preference and pursuance of pornography and all kinds of sexual immorality in thought, word and deed, has opened and will continue to open the doors of Christian souls to paganism and its acceptance and its embrace: “Exorcists know that the introduction into the occult is almost always accomplished through immorality, especially immorality in the areas of the sixth and ninth commandments[.] … The previous generation’s slow descent into the sexual depravity of the prior generation, fueled by a prolific pornography industry, has opened the door to the spirit of paganism. The trajectory of moral depravity and curiosity in occult matters will result in the next generation wanting or actually having open worship of other ‘gods.’”
Is it a coincidence that―after the Synod of Bishops on the Family and publication of Amoris Laetitia, both of which directly and indirectly attacked the Sixth Commandment―the Amazon Synod’s working document has entered into the shadows of an open “neo-paganism”?
For in a 64-page, 157-paragraph, 45,000-word working document (Instrumentum Laboris) for the Amazon Synod in October of 2019― titled “Amazonia: New Paths for the Church and for an Integral Ecology” ― which will take place in October 2019 on the Pan-Amazonian region of South America, which includes parts of Bolivia, Brazil, Colombia, Ecuador, French Guyana, Guyana, Peru, Venezuela and Suriname ― the Church has unveiled a brazenly “neo-pagan” text that eerily praises pagan rituals (§87) and “Faith in the God Father–Mother Creator” (§121) and “dialogue with the spirits” (§75).
Pope St. Pius X warned against this universal acceptance of all religions and no religions in his papal encyclical Pascendi Dominici Gregis, where prophetically wrote: “For the Modernist Believer, on the contrary, it is an established and certain fact that the divine reality does really exist in itself and quite independently of the person who believes in it. If you ask on what foundation this assertion of the Believer rests, they answer: ‘In the experience of the individual.’ … In the religious sentiment one must recognize a kind of intuition of the heart which puts man in immediate contact with the very reality of God, and infuses such a persuasion of God's existence and His action―both within and without man―as to excel greatly any scientific conviction. They [Modernists] assert, therefore, the existence of such a real experience, and one of a kind that surpasses all rational experience. If this experience is denied by some, like the rationalists, it arises from the fact that such persons are unwilling to put themselves in the moral state which is necessary to produce it. It is this experience which, when a person acquires it, makes him properly and truly a believer [therefore even pagan ‘experiences’ have to be accepted―which is what increasingly being done by the modern Church today].
“How far off we are here from Catholic teaching we have already seen in the decree of the First Vatican Council. We shall see later how, with such theories, added to the other errors already mentioned, the way is opened wide for atheism. Here it is well to note at once that, given this doctrine of ‘experience’, united with the other doctrine of ‘symbolism’, every religion, even that of paganism, must be held to be true. What is to prevent such experiences from being met within every religion? In fact that they are to be found is asserted by not a few. And with what right will Modernists deny the truth of an experience affirmed by a follower of Islam? With what right can they claim true experiences for Catholics alone? Indeed Modernists do not deny but actually admit, some confusedly, others in the most open manner, that all religions are true. That they cannot feel otherwise is clear. For on what ground, according to their theories, could falsity be predicated of any religion whatsoever?” (Pope St. Pius X, papal encyclical Pascendi Dominici Gregis, §14).
The Amazon Synod Could Produce an Amazon Schism!
The current modern Catholic Church’s internal criticisms, disagreements, debates, splits and accusations of heresy, continue to find their way into the public forum―something that would never have happened 60 years ago and would not have even been dreamed of or deemed possible. Yet here we are today, caught in the public media crossfire between Liberal-Conservatives and Liberal- Modernists. The staple-diet today seems to be Vatican Vendettas, Cardinals Crossfire, Fatherly Feuds, Hierarchical Heretics, Synodal Smokescreens, Dogmatic Double-crossing, Faith Fragmentation, and lots more. Never a dull moment with each Synod-Sin-Nod. With every passing Synod, sin gets more and more nods of agreement.
Perhaps Rome should take a leaf out of the National Weather Service hurricane naming “play-book” and name each successive Synod alphabetically after some sin or deficiency: Aggiornamento (Vatican II’s “modernization” slogan), Brainwashing, Compromising, Democratic, ‘Ecumaniacal’, Faithless, Godless, Homosexual, Immoral, Jargonistic, Kosher, Liberal, Modernist, Noncombatant, Obfuscating (creating confusion), Prayerless, Questionable, Revolutionary, Sly, Traitorous, Unspiritual, Vacillating, Worldly, X-Rated, Yielding and Zigzagging.
Denounced and Condemned by Cardinal Raymond Burke and Bishop Athanasius Schneider
So what has this latest Synod brewed-up for the Church? This latest “brew” is more than just “a storm in a teacup”―it risks cracking the teacup or even breaking it! Why? Well, it seems that this particular “brew” has things in it that just don’t mix―or shouldn’t be mixed! The Amazon Synod’s Instrumentum Laboris (which is the Latin title that Rome always gives to its preparatory working documents for its Synods of Bishops) was released in June of 2019. On September 12th, 2019, CARDINAL RAYMOND BURKE and BISHOP ATHANASIUS SCHNEIDER pointed out SIX HERESIES — implicit and explicit — contained in the Amazon Synod’s Instrumentum Laboris (which is the Latin title that Rome always gives to its preparatory working documents for its Synods of Bishops). The working document (Instrumentum Laboris), which is 147 paragraphs long, discusses the Amazonian approaches to theology and ways of thinking. Cardinal Burke and Bishop Schneider stated that foremost among these falsehoods contained in the Instrumentum Laboris, or preparatory working document, is an “implicit pantheism” promoting “a pagan socialization of ‘Mother Earth,’ based on a cosmology of the Amazonian tribes.” The preparatory working document paints indigenous peoples as models of “good living” who enjoy a “harmony of relationships” between “the whole cosmos — nature, men, the supreme being” and “various spiritual forces.”
Other key personages in the Church―who are not yet Modernist in their stance―have also criticized or even condemned the Amazon Synod’s Instrumentum Laboris (the preparatory working document). CARDINAL GERHARD MUELLER, who was prefect of the Congregation for the Doctrine of the Faith from 2012 and 2017, is also critical of the some of the ideas presented in the Instrumentum Laboris. He writes:
“Key terms are not clearly defined and then excessively deployed: what is meant by a « synodal path », by « integral development », what is meant by a « Samaritan, missionary, synodal, open » Church? By « a Church reaching out », the « Church of the Poor », the « Church of the Amazon », and other such terms? … Has the Church of Christ been put by her Founder, as though she was some kind of putty, into the hands of bishops and popes, so they may now – illuminated by the Holy Spirit – rebuild her, into an updated instrument with secular goals, too? The structure of the text presents a radical U-turn from … Catholic theology.
“The relationship between Holy Scripture and Apostolic Tradition on the one hand, and the Church's Magisterium on the other, has been classically determined … Thus, Holy Scripture and Tradition are constitutive principles of knowledge … The Magisterium, on the other hand, is merely active in an interpretative and regulative manner … In the case of the Instrumentum Laboris, however, the very opposite is the case. The whole line of thought revolves, in self-referential and circular ways, around the latest documents of Pope Francis' Magisterium, furnished with a few references to John Paul II and Benedict XVI. Only little is quoted of Holy Scripture, and the Church Fathers barely at all … Next to the confusing of the roles of Magisterium on the one side and of Holy Scripture on the other, the Instrumentum Laboris even goes so far as to claim that there are new sources of Revelation … For 2,000 years, the Catholic Church has infallibly taught that Holy Scripture and Apostolic Tradition are the only sources of Revelation and that no further Revelation can be added in the course of history … A “cosmovision” with its myths and the ritual magic of Mother “Nature,” or its sacrifices to “gods” and spirits which scare the wits out of us, or lure us on with false promises, cannot be an adequate approach for the coming of the Triune God in His Word and His Holy Spirit … In the formation of future pastors and theologians, shall the knowledge of classical and modern philosophy, of the Church Fathers, of modern theology, of the Councils now be replaced with the Amazonian “cosmovision” and the wisdom of the ancestors with their myths and rituals? The cosmos, however, is not to be adored like God, but only the Creator Himself. We do not fall on our knees before the enormous power of nature and before “all kingdoms of the world and their splendor” (Matthew 4:8), but only before God, “for it is written, the Lord thy God shalt thou adore, and Him only shalt thou serve.” (Matthew 4:10) It is thus that Jesus rejected the diabolical seducer in the desert … Rather than proposing an obscure approach comprised of vague religiosity and a futile attempt to turn Christianity into a science of salvation by sacralizing the cosmos, nature’s biodiversity and ecology, one must turn to the very center and origin of our Faith.” (Cardinal Gerhard Mueller, former prefect of the Congregation for the Doctrine of the Faith).
Denounced and Condemned by Cardinal Walter Brandmüller
Cardinal Walter Brandmüller, for three decades a professor of Church history, and was president of the International Commission for Contemporary Church History from 1998 until 2006―on June 27th, 2019, ten days after Rome published its Instrumentum Laboris for the upcoming October Amazon Synod―issued a strong denunciation and critique and denunciation of the Instrumentum Laboris. He unambiguously and boldly spoke of “heresy” and “apostasy” and “departure from Divine Revelation”, and “suspicions regarding the true intentions to be implemented in a hidden way at the October assembly.” Here are some extracts from that public condemnation.
Cardinal Brandmüller writes: “It is truly astonishing that―contrary to former assemblies―the upcoming Synod of Bishops on the Amazon will deal exclusively with a region of the Earth whose population is just half that of Mexico City, that is to say, 4 million. This also raises suspicions regarding the true intentions to be implemented in a hidden way at the October assembly … In principle, we must ask why a synod of bishops should deal with topics which, at best, (as is now the case with three quarters of the Instrumentum Laboris) relate only marginally to the Gospels and the Church. Clearly, there is an encroaching interference here by a synod of bishops into the purely secular affairs of the Brazilian state and society. What do ecology, economy, and politics have to do with the mandate and mission of the Church? More importantly―what professional expertise authorizes an ecclesial synod of bishops to express itself on such topics?
“Furthermore―throughout the Instrumentum Laboris―one finds a very positive assessment of natural religions, including indigenous healing practices, etc., even mythic-religious practices and cult forms. In the context of the call for harmony with nature, for example, there is even talk about “dialogue with the spirits” (§75) … The result is a natural religion masquerading as Christianity.
“It is impossible to conceal that the ‘synod’ intends, above all, to help implement two most cherished projects that heretofore have never been implemented: namely, the abolition of priestly celibacy and the introduction of a female priesthood ― beginning with female deacons. In any event, it is about “identifying the type of official ministry that can be conferred on women … in the Church” (§129 a 3). In a similar manner, “room is now opening up to create new ministries appropriate to this historical moment. It is the right moment to listen to the voice of the Amazon…” (§43). But the fact is omitted here that, in the end, John Paul II also stated―with highest magisterial authority―that it is not in the power of the Church to administer the Sacrament of Holy Orders to women. Indeed, in two thousand years, the Church has never administered the Sacrament of Holy Orders to a woman. The demand which stands in direct opposition to this fact shows that the word ‘Church’ is now being used purely as a sociological term on the part of the authors of the Instrumentum Laboris, thus implicitly denying the sacramental-hierarchical character of the Church.
“The Instrumentum Laboris burdens the synod of bishops and ultimately the Pope with a serious break with the Deposit of Faith. Such a break consequently implies the self-destruction of the Church or the change of the Mystical Body of Christ … We are witnessing a new form of the classical Modernism of the early twentieth century … a concept of dogmatic development that is sharply opposed to the genuine Catholic understanding … It is to be emphatically stated that the Instrumentum Laboris contradicts the binding teaching of the Church on decisive points, and is therefore to be qualified as heretical. Inasmuch as the fact of Divine Revelation is here even being questioned or misunderstood, one must also speak of apostasy … The use of Christian words and concepts cannot obscure the fact that, regardless of their original meaning, they are being used merely as empty words. The Instrumentum Laboris for the Amazon Synod constitutes an attack on the foundations of the Faith, in a way that has heretofore not been thought possible. It must therefore be firmly and decidedly rejected.” (Cardinal Walter Brandmüller, June 27th, 2019).
Continued Denouncements and Condemnations
Two months later, on August 28th, 2019, both Cardinal Brandmüller and Cardinal Burke sent separate letters to their
fellow members of the College of Cardinals, expressing their serious concerns regarding the working document (Instrumentum Laboris) for the upcoming Synod of Bishops on the pan-Amazonian region.
► CARDINAL WALTER BRANDMÜLLER wrote: “Some points of the synod’s Instrumentum Laboris seem not only in dissonance with respect to the authentic teaching of the Church, but even contrary to it … The nebulous [vague, imprecise, confusing] formulations of the Instrumentum, as well as the proposed creation of new ecclesial ministries for women and, especially, the proposed priestly ordination of the so-called ‘viri probati’ [subtly meaning “married men”] arouse strong suspicion that even priestly celibacy will be called into question … The sole fact that Cardinal (Claudio) Hummes is the president of the synod and thus will exercise a grave influence in a negative sense, suffices to have a well founded and realistic concern, as much as in the case of bishops Erwin Kräutler [a long time lobbyist for married priests], Franz-Josef Overbeck [an advocate for change in the Church’s teaching on priestly ordination and sexual morality]., etc. … We must face serious challenges to the integrity of the Deposit of the Faith, the sacramental and hierarchical structure of the Church and its Apostolic Tradition. With all this has been created a situation never before seen in the Church’s history, not even during the Arian crisis of the fourth and fifth century.” Brandmüller added that all cardinals must consider how they will react to “any heretical statements or decisions of the synod … I would hope, therefore, that Your Eminence, for your part, will seize this opportunity to correct, according to the teachings of the Church, certain positions expressed in the Instrumentum Laboris of the pan-Amazonian synod.”
► CARDINAL RAYMOND BURKE, also wrote to fellow cardinals on August 28th, telling them that he “shares completely the deep concerns of Cardinal Brandmüller on the upcoming Synod on the Amazon, based upon its Instrumentum Laboris … a long document marked by language which is not clear in its meaning, especially in what concerns the Deposit of the Faith … It contradicts the constant teaching of the Church on the relationship between the created world and God, the uncreated Creator, and man, created in the image and likeness of God to cooperate with him as guardian of the created world … The Instrumentum Laboris characterize the teaching regarding the unicity and universality of the salvation brought by Christ alive in the Church as relative to a particular culture and emblematic of what they call ‘petrified doctrine’ (§38) … The truth that God has revealed Himself fully and perfectly through the mystery of the Incarnation of the Redeemer, the Son of God, is obscured, if not denied … Cardinal Brandmüller indicated in his letter the serious difficulties regarding the ordained ministry and perfect continence of the clergy. These proposals, as the cardinal indicates, attack the ‘hierarchical-sacramental structure’ and ‘the Apostolic Tradition of the Church’ … The disturbing propositions of the Instrumentum Laboris … portend an apostasy from the Catholic Faith.”
► CARDINAL RAINER WOELKI, the Archbishop of Cologne, Germany, in his sermon for the feast of the Nativity of the Blessed Virgin Mary (September 8th), stated that the “priesthood has not been invented by man, but goes back to the mandate of Our Lord … If we take this seriously, it becomes clear that therefore the question about the priesthood of women is not a question which lies in our power of disposition … Pope John Paul II has decided upon this question in a binding manner and for the entire Church already in 1994 … in his Apostolic Letter Ordinatio Sacerdotalis, saying that ‘The Church has no authority whatsoever to confer priestly ordination on women … Although the teaching that priestly ordination is to be reserved to men alone has been preserved by the constant and universal Tradition of the Church and firmly taught by the Magisterium in its more recent documents, at the present time in some places it is nonetheless considered still open to debate, or the Church’s judgment that women are not to be admitted to ordination is considered to have a merely disciplinary force. Wherefore, in order that all doubt may be removed regarding a matter of great importance, a matter which pertains to the Church’s divine constitution itself, in virtue of my ministry of confirming the brethren (cf. Luke 22:32) I declare that the Church has no authority whatsoever to confer priestly ordination on women and that this judgment is to be definitively held by all the Church’s faithful!’ (Pope John Paul II, 1994).”
Cardinal Woelki spoke these words at a time when intense debates are taking place in Germany about the possibility of ordaining women to the priesthood. On September 9th, 2019, the German bishops’ news website published a report, according to which several Catholic children and youth organizations from Italy, Germany, Austria, and Switzerland have called for the female priesthood. According to the view of these young people, women are being set aside in the Catholic Church, and therefore these people protest that “the Church cannot not stand in the way of the vocation of women to the priesthood by denying them the Sacrament of Holy Orders.” Cardinal Woelki, who recently visited the United States, warned in an interview about the dangers of the Catholic Church in Germany turning into a “German national church” and entering into a schism.
Liberal-Conservatives Call for Anti-Amazonian Prayer and Fasting
On September 12th, 2019, Cardinal Raymond Burke and Bishop Athanasius Schneider issued a call for prayer and fasting to prevent them being approved. They propose that clergy and laity “pray daily at least one decade of the Holy Rosary and to fast once a week” for such intentions over a 40 day period, from September 17th to October 26th. They add that “no one” can say they were not aware of the “gravity of the situation” and so excuse themselves from “taking appropriate action” for love of Christ and His Church. Given such a threat, they call on “all members” of the Church to “pray and fast” for her members “who risk being scandalized, that is led into confusion, error and division” by the synod text. They write that “every Catholic, as a true soldier of Christ” is called to “safeguard and promote the truths of the Faith” lest the synod bishops “betray” the synod’s mission which is to assist the Pope in the “preservation and growth of Faith and morals.”
Regardless of where you stand on the wide-ranging spectrum of belief and convictions and attitudes―all the way from staunch Traditional Catholic, to mildly Traditional Catholic, to Conservative Catholic, to Conservatively Liberal Catholic, to Liberally Conservative Catholic, to Liberal Catholic, to Liberal-Modernist Catholic, to Modernist Catholic―the fact is that the Catholic Church is gradually crumbling, Holy Mother Church is being repeatedly raped of Her dogmas and abused in Her beliefs, Her children are being increasingly “spiritually aborted”. We are living-out the Parable of the Good Samaritan in a modern format. Will be like the Priest and the Levite, who saw the half-dead, beaten, naked and robbed victim laying at the roadside ―but chose to ignore him and walked-by, minding their own business, concerned only about their own affairs. Or will we, like Good Samaritan, stop what we are doing and do something for the good of the victim―Holy Mother Church? Perhaps it is time to wake-up and fast and pray?
The words of Our Lord come to mind from another parable―that of the Sheep and the Goats, where the goats are condemned to Hell for DOING NOTHING: “Then He shall say to them also that shall be on His left hand: ‘Depart from Me, you cursed, into everlasting fire which was prepared for the devil and his angels! For I was hungry, and you gave Me not to eat; I was thirsty, and you gave Me not to drink; I was a stranger, and you took Me not in; naked, and you covered Me not; sick and in prison, and you did not visit Me!’ Then they also shall answer Him, saying: ‘Lord, when did we see Thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister to Thee?’ Then He shall answer them, saying: ‘Amen I say to you, as long as you did it not to one of these least, neither did you do it to Me!’ And these shall go into everlasting punishment: but the just, into life everlasting!” (Matthew 25:41-46).
Over the last two centuries―like the proverbial frog in gradually heated pot of water― we have been slowly stewing and pickling in the brine of Liberalism and Modernism. That process has been markedly speeded-up since the Second Vatican Council. Now the ‘Conservative’ (really Liberal-Conservatives) are crying: “Wolf!”―but they fail to see that they have contributed to the birth and rearing of that “Wolf” which was allowed to enter the flock of Our Lord’s sheep and the sheepfold of the Church―the birth of the wolf being the Second Vatican Council, of which St. John Bosco prophesied in 1862, exactly 100 years before the disastrous Second Vatican Council began in 1962. St. John Bosco predicted the Second Vatican Council and its disastrous impact on the Church. The relevant portion is: “There will be an Ecumenical Council in the next century, after which there will be chaos in the Church. Tranquility will not return until the Pope succeeds in anchoring the boat of Peter between the twin pillars of Eucharistic Devotion and Devotion to Our Lady.”
Like Cain, we will protest in vain: “And the Lord said to Cain: ‘Where is thy brother Abel?’ And he answered: ‘I know not! Am I my brother's keeper?’ And the Lord said to him: ‘What hast thou done? The voice of thy brother’s blood crieth to me from the earth! Now, therefore, cursed shalt thou be upon the Earth, which hath opened her mouth and received the blood of thy brother at thy hand!’” (Genesis 4:9-11). Holy Mother Church is being bled to death of her teachings, truths, dogmas and disciplines―and most prefer to keep sitting in front of their TV’s, browsing their smartphones or laptops, enjoying their social gatherings, sports, games and pastimes. What answer shall they give on the Day of Judgment? “Was I my brother’s keeper?”
Regardless of who you think is to blame for the mess that we find ourselves in today―something must be done about it and you must do something about it. If you come home to find your house burgled and in a messy disarray; or flooded; or on fire―regardless of who burgled it, messed it up, caused it to be flooded, or led to it catching fire―you have to clean up the mess and repair the damage. The same is true for the “House of God”―the Church. It is your Church as much as any other Catholic’s. We are in a mess! Where are you?
Sunday September 15th
The Feast of the Seven Sorrows of the Blessed Virgin Mary
Article 8
Seven Swords of Sorrow! What's the Point?
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The Feast of the Seven Sorrows of the Blessed Virgin Mary
Article 8
Seven Swords of Sorrow! What's the Point?
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Let the Sorrowful Hearts Speak
It is providential that today's feast of the Seven Sorrows of the Blessed Virgin Mary (September 15th) immediately follows the feast of the Finding and Exaltation of the Holy Cross (September 14th)—for just as Jesus and Mary were inseparable in their sufferings, so too are they inseparable in these two adjacent feasts. It is only fitting that we let our Sorrowful Mother and her Sorrowful Son—the Man of Sorrows—do most of the talking, while we, like Mary Magdalen place ourselves at their feet—either listening attentively to their words, or weeping sincerely over their feet for our may sins.
Our Lord Wants…
Our Lord, in speaking to His visionary, the Francican Tertiary, Berthe Petit, commanded: “Teach souls to love the Heart of My Mother pierced with sorrow that transfixed My Own Heart ... My Mother’s Heart has the right to the title of Sorrowful. I desire that it be set before her title of Immaculate, because she herself has won it. The Church has recognized what I Myself did for My Mother: her Immaculate Conception. Now it is necessary, and it is My wish, that this title, which is, by right, My Mother’s, should be understood and recognized. This title she earned by her identification with all My sufferings, by her sorrow, her sacrifice, her immolation on Calvary, and indeed for the salvation of mankind.”
“My desire flows from My love on Calvary. In giving John to My Mother as a son, I entrusted the whole world to her Sorrowful Motherhood.”
“The title of Immaculate belongs to the whole being of My Mother and not specially to her Heart. The title flows from my gratuitous gift to the Virgin, who was to give Me birth. My Mother has acquired, from her Heart, the title of ‘Sorrowful’ by sharing generously in all the sufferings of My Heart and My Body—from the crib to the cross. There is not one of these Sorrows which did not pierce the Heart of My Mother. Living image of My crucified Body, her virginal flesh bore the invisible marks of My wounds, as her Heart felt the Sorrows of My own. Nothing could ever tarnish the incorruptibility of her Immaculate Heart. The title of ‘Sorrowful’ belongs, therefore, to the Heart of My Mother, and more than any other, this title is dear to her, because it springs from the union of her Heart with Mine in the redemption of humanity. This title has been acquired by her through her full participation in My Calvary, and it precedes the gratuitous title ‘Immaculate’ which My love bestowed upon her by a singular privilege.”
“The time is now ripe and I wish mankind to turn to the Sorrowful and Immaculate Heart of My Mother. Let this prayer be uttered by every soul: ‘Sorrowful and Immaculate Heart of Mary, pray for us.’ Let this prayer dictated by My Love as a supreme succor be approved and indulgenced, no longer partially and for a small portion of My flock, but for the whole universe, so that it may spread as a refreshing and purifying balm of reparation that will appease My anger. This Devotion to the Sorrowful and Immaculate Heart of My Mother will restore faith and hope to broken hearts and to ruined families: it will help to repair the destruction: it will sweeten sorrow. It will be a new strength for My Church, bringing souls, not only to confidence in My Heart, but also to abandonment to the Sorrowful Heart of My Mother.”
“It is hearts that must be changed. This will be accomplished only by the Devotion proclaimed, explained, preached and recommended everywhere. Recourse to My Mother under the title I wish for her universally, is the last help I shall give before the end of time.”
“This is the last help which I give before the end of time: the recourse to My Mother under the title which I desire shall be hers throughout the whole world.”
“In the hour of triumph” Our Lord said to Berthe one day “it will be made clearly manifest that I Myself have inspired, in those whom I have freely chosen, a devotion similar to that given to My own Heart. It is as a Son that I have conceived this devotion for My Mother. It is as God that I impose it.”
“Let every soul cry out: Sorrowful and Immaculate Heart of Mary, pray for us.”
Fatima and the Sorrowful Heart of Mary
Our Lady explicitly spoke of her Sorrowful Heart at her fifth apparition at Fatima:”Continue to pray the Rosary in order to obtain the end of the war. In October Our Lord will come, as well as Our Lady of Sorrows and Our Lady of Carmel” (Our Lady at Fatima, September 13th).
By 1925, Lucia, who was now 18, had become a postulant with the Sisters of St. Dorothy at Pontevedra in Spain, and on Thursday December 10th, 1925, the Blessed Virgin, accompanied by the Child Jesus on a little cloud, appeared to her in her cell. Lucia recounted that Mary rested her hand on her shoulder, while showing her a Heart encircled by thorns in her other hand. The Child Jesus spoke first: “Have pity on the Heart of your Most Holy Mother. It is covered with the thorns with which ungrateful men pierce it at every moment, and there is no one to remove them with an act of reparation.”
Then Mary said: “My daughter, look at my Heart surrounded with thorns with which ungrateful men pierce it at every moment by their blasphemies and ingratitude. You, at least, try to console me, and say that I promise to assist at the hour of death, with all the graces necessary for salvation, all those who, on the first Saturday of five consecutive months go to confession and receive Holy Communion, recite five decades of the Rosary and keep me company for a quarter of an hour while meditating on the mysteries of the Rosary, with the intention of making reparation to me.”
Listen to Your Mother
The following passages are all excerpts taken from the words spoken by Our Lady to the Venerable Mary of Agreda, as recounted in her book, Thy Mystical City of God.
Many Called, Few Chosen…Why?
“By the divine teaching, thou knowest the mysteries of the Passion and Death of Christ and the one true way of life, which is the Cross; and thou knowest that not all who are called, are chosen. Many there are who wish to follow Christ, but very few truly dispose themselves to imitate Him; for as soon as they feel the sufferings of the Cross they cast it aside. Laborious exertions are very painful and averse to human nature according to the flesh. On this account there are so many among mortals, who seek the flesh and the continual indulgence of its pleasures. They ardently seek honors and fly from injuries: they strive after riches, and despise poverty; they long after pleasure and dread mortification. All these are enemies of the Cross of Christ and with dreadful aversion they fly from it” (Our Lady to the Venerable Mary of Agreda).
Deluded Christians Fooling Themselves
“Another deceit has spread through the world: many imagine that they are following Christ their Master, though they neither suffer affliction nor engage in any exertion or labor. They are content with avoiding boldness in committing sins, and place all their perfection in a certain prudence or hollow self-love, which prevents them from denying anything to their will and from practicing any virtues at the cost of their flesh. They would easily escape this deception, if they would consider that my Son, although He well could do it, He chose not a life of softness and ease for the flesh, but one full of labors and pains; for He judged his instructions to be incomplete and insufficient, if He failed to teach them how to overcome the demon, the flesh and their own self. He wished to inculcate, that this magnificent victory is gained by the Cross, by labors, penances, mortifications and the acceptance of contempt: all of which are the trademarks and evidences of true love and the special watchwords of the predestined” (Our Lady to the Venerable Mary of Agreda).
Giving “Bottom-Dollar’ for Heaven
“Tell me then, my daughter: if my Lord and Master has made Himself the Life and the Way for men through His Passion and Death, is it not evident that, in order to go that way and live up to this Truth, they must follow Christ crucified, afflicted, scourged and affronted? Consider the ignorance of men who wish to come to the Father without following Christ, since they expect to reign with God without suffering, or imitating His Passion, without even a thought of accepting any part of His Suffering and Death, or of thanking Him for it. They want it to procure for them the pleasures of this life as well as those of Eternal Life, while Christ their Creator has suffered the most bitter pains and torments, in order to enter Heaven and to show them, by His example, how they are to find the Way of Light” (Our Lady to the Venerable Mary of Agreda).
Our Lady is Angry and Incensed!
“All the faithful in such a dangerous and dreadful state of carelessness, when they have the Passion and Death of my Divine Son before their eyes. What then are the thoughts of the Angels and Saints, and what are my thoughts, in beholding this world and the small return made by heartless and ungrateful men for all our pains; and the lack of attention displayed by mortals through their lukewarmness and negligence? I am much incensed to find so few who console me and who try to console my Son in His sorrows. This hardness of heart will cause great confusion to them, on the Day of Judgment; since they will then see, with irreparable sorrow, not only that they were ungrateful, but were also inhuman and cruel towards my Divine Son, towards me and towards themselves” (Our Lady to the Venerable Mary of Agreda).
“I tell thee truly, only my intercession and the merits of His, Son, which I offer to the Eternal Father, can delay the punishment and placate His wrath, and delay the destruction of the world and the severe chastisement of the children of the Church, who know His will and fail to fulfill it” (Our Lady to the Venerable Mary of Agreda).
False and Fake Piety
“Weigh in thy heart, how much it cost my Lord to reconcile mankind to the Eternal Father and regain for them His friendship. Weep and afflict thyself that so many should live in such forgetfulness! And that so many should labor, with all their might, at destroying and losing what was bought by the Blood of God. Awaken in thy heart the deepest grief, that, in His Holy Church, there should be many followers of the hypocritical and sacriligious priests who, under cover of a false piety, still condemn Christ; that pride and sumptuousness, with other grave vices, should be placed in authority and exalted, while humility, truth, justice and all virtues be so oppressed and debased, while avarice and vanity should prevail. Few know the poverty of Christ, and fewer embrace it. Holy Faith is hindered, and is not spread among the nations, on account of the boundless ambition of the mighty of this earth. The Faith, in many Catholics, is inactive and dead, and, what should be living, is near to death and to eternal perdition. The counsels of the Gospel are forgotten, its precepts trodden under foot, true charity is almost extinct”(Our Lady to the Venerable Mary of Agreda).
The Science of Saints
“My daughter, in all that thou art made to understand and write concerning these mysteries, thou drawest upon thyself, and upon mortals, a severe judgment, if thou dost not overcome thy pusillanimity, ingratitude and baseness, by meditating day and night on the Passion and Death of Jesus crucified. This is the great Science of the Saints, so little heeded by the worldly, it is the Bread of Life and the Spiritual Food of the little ones, which gives Wisdom to them and the lack of which starves the lovers of this proud world . In this science I wish thee to be studious and wise, for with it thou canst buy thyself all good things. My Son and Lord taught us this Science when He said: ‘I am the Way, the Truth and the Life: no one cometh to My Father except through Me’ (John 14:6). “ (Our Lady to the Venerable Mary of Agreda).
The School of Saints
“My most holy Son and myself are trying to find, among those who have arrived at the Way of the Cross, some soul, whom We can instruct systematically in this divine Science and whom We can withdraw from the worldly and diabolical wisdom, in which the sons of Adam, with blind stubbornness, are rejecting the salutary discipline of sufferings. If thou wishest to be our disciple enter into this school, in which alone is taught the Doctrine of the Cross and the manner of reaching true peace and veritable delights. With this wisdom, the earthly love of sensible pleasures and riches is not compatible; nor the vain ostentation and pomp, which fascinates the bleary-eyed worldlings, who are so covetous of passing honors, and so full of ignorant admiration for costly grandeur” (Our Lady to the Venerable Mary of Agreda).
“By such standards must thou measure the value of suffering, which the worldly will not understand. Since they are unworthy of heavenly knowledge, they despise it in proportion to their ignorance. Rejoice and congratulate thyself in thy sufferings, and whenever the Almighty deigns to send thee any, hasten to meet it and welcome it as one of his blessings and pledges of his glorious love” (Our Lady to the Venerable Mary of Agreda).
Don’t Just Listen ... Do Something
“With meekness receive the ingrafted word, which is able to save your souls. But be ye doers of the word, and not hearers only, deceiving your own selves. For if a man be a hearer of the word, and not a doer, he shall be compared to a man beholding his own countenance in a glass. For he beheld himself, and went his way, and presently forgot what manner of man he was” (James 1:21-24).
Mourning and Weeping in This Valley of Tears
We may well often pray the “Hail Holy Queen, Mother of Mercy…”, but we often skate or skim over the words without much thought. On this feast of Our Lady of Sorrows—who is also the Mother of Mercy—it would be good to consider and reflect upon the connection between sorrow, suffering, mourning and weeping with mercy. It is the “mourning and weeping in this valley of tears” that brings mercy to us. Everyone in this “valley of tears” has to face sorrows, pains and anxieties that are innumerable and infinite in variety. Crosses light and crosses heavy are the staple diet for all of us. The young suffer, the old suffer; the bad suffer, the good suffer; Catholics suffer, non-Catholics suffer. The world tries to find cures for suffering, but God will not allow total and widespread cures, because there happens to be total and widespread sin—and suffering is the price for sin.
Suffering, if borne patiently, becomes easy and light. Suffering, if accepted with calmness and for God’s sake, loses its entire sting. If received badly, in the spirit of revolt and with repugnance, it is intensified a hundredfold, and becomes almost intolerable.
Furthermore, these sorrows and pains, which most of us would gladly be rid of, are in truth God’s greatest graces. They are a little portion of His Passion that He wants to share with us and which He asks us to bear for love of Him and as penance for our sins. For, if by sin we showed a hatred or dislike of God, then by humbly suffering, we show our love for God and our willingness to pay for the damage we have done.
It Pays to Suffer—Refusal is More Expensive
Often, we experience the truth of this proverb: “He that is impatient, shall suffer damage: and when he shall take away he shall add another thing” (Proverbs 19:19)—meaning that if we remove one suffering that God sends us, then we oblige God to send another suffering to replace it, for suffer we must. Throw away one cross, and you’ll find that God gives you another one—sometimes an even heavier one!
St. Augustine tells us that the very same sufferings (illnesses, persecutions, poverty, failures, etc.) lead some souls to Heaven, but other souls to Purgatory or Hell. The only difference with these sufferings is the attitude and manner in which souls accept them—or, as is more often the case, reject and despise them. The same illness will save one person, yet damn another; the same poverty will bring eternal happiness to one, but eternal misery to another.
The two thieves, crucified with Jesus, show this mystery in its fullness. The Bad Thief, not really caring about the wrong that he has done, tells Jesus that if He is the miracle worker that everyone says He is, then He should get the three of them out of the painful mess that they find themselves in. Whereas the Good Thief reprimands the Bad Thief, and reminds him that they are both guilty of sin and, therefore, they both deserve the crucifixion that they are undergoing. One accepts his suffering and does not want to escape it; the other hates his suffering and will do anything to get out of it. Obviously, it is the spirit of the Good Thief that we have to imitate—and if we suffer correctly and humbly, we also may well hear the words of Jesus addressed to us at our death: “Amen I say to thee, this day thou shalt be with Me in Paradise” (Luke 23:43).
The Innocent and Guilty Suffer
“Ah!” you may say, “but I am not as evil as those two thieves!” Maybe, but then look at Our Lord and Our Lady. They were as innocent as the two thieves were guilty, yet who has suffered as much Our Lord and Our Lady have suffered? Look at some of the saints, are you as good as they were? Yet some of them suffered far, far more than anything we will be asked to suffer! What we all forget is that not only mortal sins, but venial sins too, are the two greatest evils in the world. If they are the greatest evils, then they also have the greatest price attached to them. We pay the price by suffering—whether it is for mortal sin or venial sin.
So the best attitude is one of humble acceptance, as shown the innocent Jesus in His Agony in the Garden. There He was presented with a chalice of suffering of which He had earlier said: “Can you drink the chalice that I shall drink?” (Matthew 20:22). Now, faced with that chalice, “He fell upon His face, praying, and saying: ‘My Father, if it be possible, let this chalice pass from Me. Nevertheless not as I will, but as Thou wilt’” (Matthew 26:39) … “Abba, Father, all things are possible to Thee: remove this chalice from Me; but not what I will, but what Thou wilt” (Mark 14:36). The human nature of Jesus, which is like ours in all things except sin, recoils at the thought of suffering, yet the human reaction bows to the supernatural reaction as He says “Nevertheless, not as I will, but as Thou wilt.”
An Absence of Love Makes Suffering Hell
When we fail to see the need for suffering, suffering can become Hell on Earth. Love requires suffering. Love is tested and proved by suffering. As Our Lord said: “Greater love than this no man hath, that a man lay down his life for his friends” (John 15:13)—the ultimate suffering is death or the laying down of one’s life. If we love God as we ought—“Thou shalt love the Lord thy God, with thy whole heart, and with thy whole soul, and with thy whole mind, and with thy whole strength. This is the first commandment” (Mark 12:30)—then we should love suffering. Why? Because Jesus said: “If you love me, keep my commandments” (John 14:15)—and what did He command? He commanded this--“And Jesus said to all: ‘If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me!’ … Whosoever doth not carry his cross and come after Me, cannot be my disciple.” (Luke 9:23; 14:27)—and what is the cross? The cross is suffering—the cross and suffering are like two sides of the same coin. If you want to pay for your sins, you need that coin—actually you need lots of those coins! We need to see that and accept and even love it.
Love is the Painkiller in Suffering
St. Thomas Aquinas states that one of the effects of love is a union of wills. Those that love, pursue the same goals, they desire the same things. Our Lord loved His Father, and, when faced with the prospect of His horrendous Passion and Death, even though in His human nature He was terrified and He preferred not to drink of that chalice, He united His will to that of His Father, saying: “Father, if Thou wilt, remove this chalice from Me: but yet not My will, but Thine be done” (Luke 22:42). Our Lady at the Annunciation, faced with the prospect of being the Sorrowful Mother of the Man of Sorrows, replied: “Be it done to me according to Thy word” (Luke 1:48). Our Lord, teaching us the Our Father, gave us the words: “Thy will be done!” (Matthew 6:10).
Accept all the sufferings, sorrows, pains and disappointments of life, be they great or small: ill health, loss of goods, the death of your dear ones, heat or cold, rain or sunshine, as coming from God. Bear them calmly and patiently for love of Him and in penance for your sins. Of course one may use all his efforts to ward off trouble and pain, but when one cannot avoid them, let him bear them manfully. Impatience and revolt make sufferings vastly greater and more difficult to bear.
Christ’s life and actions are so many lessons for us to imitate. The greatest act in His life was His Passion. As He had a Passion, so each one of us has a passion. Our passion consists in the sufferings and labors of every day. The penance God imposed on man for sin, was to gain his bread in the sweat of his brow. Therefore, let us do our work, accept its disappointments and hardships, and bear our pains in union with the Passion of Christ. We gain more merit by a little pain than by years of pleasure.
Learn to Suffer From the Candles
We see candles used all the time in the liturgical functions of the Church—especially during Holy Mass and Benediction of the Blessed Sacrament. In a certain sense, these candles teach us how to suffer. The candles are being melted away the heat of the flame. The wax that the candles ‘weep’ and drip, is symbolic of tears of sorrow for sin. The diminishing size of the candles as they burn with the flame of love and sorrow, is a symbol of humility, as St. John the Baptist, the prophet of penance who burned in the scorching desert heat, said: “He must increase, but I must decrease” (John 3:30). As Our Lord increases in our lives, our wants and desires for the things of the world must decrease—and this brings sorrow and suffering. As our acceptance of His will increases, then our debt for sin proportionately decreases. As our awareness of the sinfulness of our lives increases, then our pride proportionately decreases. As our awareness of the gravity and consequences of sin increases, then our desire for sin decreases. As our mourning and weeping and sorrow for sin increases, then our love for the world and its worldliness and comforts decreases. As our love for God increases, then our fear of God decreases. The candles is increasingly decreased as it descends from standing proudly tall, to eventually being just or heap or mound of burnt-out wax that is finally extinguished, having given its all by shining its flaming light (Faith) and giving-off its burning warmth (Charity) to all those in its presence. A candle is useless if it does not burn, and it has served its purpose, or fulfilled its mission if it is not burnt-out. And if that candle had a soul and could speak, then it would speak of its pain and suffering in being consumed and annihilated the fire of the flame. It is much the same in the Parable of Talents. The man who buried his talent in the ground and returned it with no profit to his lord, was rebuked and chastised.
Suffering is the Bread and Butter of a Christian Life
Suffering is the “bread and butter” of God’s friends. It is why Our Lord said: “If any man will come after Me, let him deny himself, and take up his cross, and follow Me” (Matthew 16:24); and this was echoed by Our Lady to St. Bernadette, when she said that she would not make Bernadette happy in this world, but in the next. We can be sure that, humanly speaking, Bernadette was just as disappointed in hearing those words as the Apostles must have been disappointed at the Last Supper, when Jesus said to them: “Amen, amen I say to you, that you shall lament and weep, but the world shall rejoice; and you shall be made sorrowful, but your sorrow shall be turned into joy. A woman, when she is in labor, hath sorrow, because her hour is come; but when she hath brought forth the child, she remembereth no more the anguish, for joy that a man is born into the world” (John 16:20-21).
Learn From St. Paul How To Suffer
Sinful mankind should be sad and sorrowful at sight of its sins; for which it is paying through penance and piteously pleading for pardon and peace; yet the Divine deafness leaves them downcast and discouraged under the domination of devils and the world, of which the devil is prince. All this can be seen united in the person of St. Paul: (1) He was a great sinner who had persecuted Christians until converted by Our Lord Himself; (2) He penitentially practiced powerful penances and perseveringly prayed for the rest of his life in order to make amends; (3) yet God seemed to turn a blind-eye to his penances and deaf-ear to his prayers, as Providence showered him with suffering after suffering. In fact, the Lord had said to Ananias, just after Paul’s conversion: “I will show him how great things he must suffer for My Name’s sake” (Acts 9:16). And suffer he did! Here is St. Paul’s partial list, written down by himself, which is just a fraction of his sufferings:
“They are Hebrews: so am I. They are Israelites: so am I. They are the seed of Abraham: so am I. They are the ministers of Christ, I am more; in many more labors, in prisons more frequently, in stripes above measure, in deaths often. Of the Jews five times did I receive forty stripes, save one. Thrice was I beaten with rods, once I was stoned, thrice I suffered shipwreck, a night and a day I was in the depth of the sea. In journeying often, in perils of waters, in perils of robbers, in perils from my own nation, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren. In labor and painfulness, in much watchings, in hunger and thirst, in fastings often, in cold and nakedness. Besides those things which are without: my daily instance, the solicitude for all the churches. If I must needs glory, I will glory of the things that concern my infirmity” (2 Corinthians 11:22-30). And now he finds himself in prison, and what does he say? He writes to the Philippians:
“Brethren: Rejoice in the Lord always; again I say, rejoice. Let your moderation be known to all men. The Lord is near. Have no anxiety, but in every prayer and supplication with thanksgiving let your petitions be made known to God. And may the peace of God which surpasses all understanding guard your hearts and your minds in Christ Jesus, our Lord” (Philippians 4:4-7). The joy St. Paul urges them to practice is the spiritual joy, which comes from the knowledge that, as Christians, they are incorporated by their baptism into the Mystical Body of Christ. Part of the ‘contract’ means having to take up your cross daily and carry it with joy, as did the Apostles, who “went from the presence of the council, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus” (Acts 5:41). This was simply the small print of the ‘contract’ that Jesus revealed at the Last Supper, when He said: “Amen, amen I say to you, that you shall lament and weep, but the world shall rejoice; and you shall be made sorrowful, but your sorrow shall be turned into joy” (John 16:20).
Let’s Look at the Queen of Suffering
There can be no doubt that, after Our Lord, nobody has had as much suffering piled on their plate as Our Lady—the Mother of Sorrows—who was chosen to be the mother of the “Man of Sorrows” of whom Holy Scripture says in speaking of His Passion: “There is no beauty in Him, nor comeliness: and we have seen Him, and there was no sightliness, that we should be desirous of Him. Despised, and the most abject of men, a man of sorrows, and acquainted with infirmity. And His look was as it were hidden and despised, whereupon we esteemed Him not. Surely He hath borne our infirmities and carried our sorrows: and we have thought Him as it were a leper, and as one struck by God and afflicted. But He was wounded for our iniquities, He was bruised for our sins: the chastisement of our peace was upon Him, and by His bruises we are healed” (Isaias 53:2-5).
Our Lady, in speaking to the Venerable Mary of Agreda, spoke of the constant, perpetual sorrows of her life. Our Lady was given, already in her childhood, an insight into this “Man of Sorrows” who was to come: “I understood by divine light, that the incarnate Lord was to suffer a most cruel death and was to be bound most shamefully. Whenever I was alone during my childhood I placed myself in the form of a cross, praying in imitation of Him; for I knew that my Beloved was to die in that position, although I did not know then that the Crucified was to be my Son. In all the difficulties, which I underwent after I was born into the world, I was resigned and contented. Therefore, when anything was wanting of the necessaries of life I remained in peace and contentedness and deemed it all perfectly reasonable and proper in my regard, since I had merited none of the gifts and could justly be deprived of all of them … At times it was necessary for me to suffer and to be afflicted in the lower part of my soul, or in my sensitive faculties; at other times again I suffered want, loneliness and interior dereliction” (Our Lady to the Venerable Mary of Agreda, from The City of God).
Our Lady Tells Us To Suffer
Continuing with Our Lady’s words, as spoken to the Venerable Mary of Agreda, Our Lady urges us “to abhorrence of the earthly vanities, to desire of being despised by creatures, to joyful suffering, to love of the cross and an earnest and generous acceptation of it; it will move thee to seek the last place, to love those that persecute thee … Ponder and meditate without intermission upon that, which my most holy Son suffered, so that thy soul be a participant in his sorrows … He began to suffer, and as soon as He was born into the world He and I were banished by Herod into a desert, and his sufferings continued until He died on the Cross … Understandest that my Son, and I with Him, in our ardent love, embraced the way of the Cross and suffering for the whole course of our natural life” (Our Lady to the Venerable Mary of Agreda, from The City of God).
“I came into Egypt, where I knew no relations or friends, in a land of foreign religion, where I could offer no home or protection or assistance to my Son, whom I loved so much. It can easily be understood, then, what tribulations and hardships we suffered, since the Lord permitted them to come over us. Thou canst not understand with what patience and forbearance we accepted them; and even the angels cannot estimate the reward I merited from the Most High by the love and resignation with which I bore them, and which were greater than if I had been in the greatest prosperity” (Our Lady to the Venerable Mary of Agreda, from The City of God).
Since, therefore, We suffered so much for creatures and for their salvation, I desire thee to imitate Us in this conformity to the divine will … Let the pious memory of his sufferings engender in thee such a disgust and abhorrence of all earthly pleasures that thou despise and forget all that is visible … All that thy earthly inclinations demand, refuse to thyself, although they may be small and lawful in themselves; turn thy back on all sensible things, seeking only to love and to suffer … Suffer with a magnanimous heart, and labor to increase the possessions of thy Lord and Master, namely, souls, which are so precious in his sight and which He has purchased with his life-blood. Never shouldst thou fly from labors, difficulties, bitterness and sorrows, if by any of them thou canst gain a soul for the Lord … Seek no rest or consolation on Earth, except to suffer and die for Christ” (Our Lady to the Venerable Mary of Agreda, from The City of God).
Love and Esteem Sufferings and Tribulations
“Renew many times, in the secret of thy heart, thy esteem for the blessing of tribulations, which the hidden providence of God dispenses for the justification of mortals. These are more valuable than precious stones and gold, more sweet than the honeycomb, to those who know how to hold them in proper esteem. I wish thee to remember that to suffer and to be afflicted―with or without one’s fault―is a benefit of which one cannot be worthy without special and great mercy of the Almighty. Moreover, to be allowed to suffer for one’s sins, is not only a mercy, but is demanded by justice. However, the great insanity of mortals, nowadays, is in desiring and seeking after advantages, benefits, and favors agreeable to their senses, and in sleeplessly striving to turn away from themselves, that which is painful, or which includes any hardship or trouble. It would be to their greatest benefit to seek tribulations diligently, even when unmerited―yet they strive by all means to avoid them, even when merited, and even though they cannot be happy and blessed without having undergone such sufferings” (Our Lady to the Venerable Mary of Agreda, from The City of God).
“By such standards must thou measure the value of suffering, which the worldly will not understand. Since they are unworthy of heavenly knowledge, they despise suffering in proportion to their ignorance. Rejoice and congratulate thyself in thy sufferings, and whenever the Almighty deigns to send thee any kind of suffering, hasten to meet it and welcome it as one of his blessings and pledges of his glorious love. Furnish thy heart with magnanimity and constancy, so that when occasion of suffering is given thee thou mayest bear it with the same equanimity as the prosperous and agreeable things. Be not filled with sadness, for the Lord loves those that are equally ready to give as to receive. He signalizes and distinguishes thee as his own with the signs of his friendship which are no other than the tribulations and trials of suffering” (Our Lady to the Venerable Mary of Agreda, from The City of God).
“Eternal rest is incompatible with the shame of not having duly labored for its attainment. He is not a true son of his father, who does not imitate him, nor he a good disciple, who does not follow his master, nor he a good servant, who does not accompany his lord; nor do I count him a devoted child, who does not suffer with me and my divine Son. But our love for the eternal salvation of men obliges us, who see them forgetful of this truth and so adverse to suffering, to send them labors and punishments, so that if they do not freely welcome them, they may at least be forced to undergo them and so be enabled to enter upon the way of salvation. And yet even all this is insufficient, since their inclinations and their blind love of visible things detains them and makes them hard and heavy of heart” (Our Lady to the Venerable Mary of Agreda, from The City of God).
Peace in Suffering
“If the passing labors and sufferings of life are accepted with joy and with serenity of heart, they spiritualize the creature, they elevate it and furnish it with a divine insight; by which the soul begins to esteem affliction at its proper value and soon finds consolation and the blessings of mortification and of freedom from disorderly passions. This is the teaching of the school of the Redeemer, hidden from those living in the world and from those who love vanity” (Our Lady to the Venerable Mary of Agreda, from The City of God).
The Crucible of Suffering
“Unless gold is untouched by the furnace-heat, the iron by the file, the grain by the grinding stone or flail, the grapes by the winepress, they are all useless and will not attain the end for which they are created. Why then will mortals continue to deceive themselves, by expecting, in spite of their sins, to become pure and worthy of enjoying God, without the furnace or the file of sorrows? If they were incapable and unworthy of attaining to the crown and reward of the infinite and eternal Good when innocent, how can they attain it, when they are in darkness and in disgrace before the Almighty? In addition to this, the sons of perdition are exerting all their powers to remain unworthy and hostile to God and in evading crosses and afflictions, which are the paths left open for returning to God; in rejecting the light of the intellect, which is the means of recognizing the deceptiveness of visible things … Consider the ignorance of men who wish to come to the Father without following Christ, since they expect to reign with God without suffering or imitating his Passion, yea without even a thought of accepting any part of his suffering and Death, or of thanking Him for it. They want it to procure for them the pleasures of this life as well as of eternal life, while Christ their Creator has suffered the most bitter pains and torments” (Our Lady to the Venerable Mary of Agreda, from The City of God).
The Science and School of Suffering
“Many there are who wish to follow Christ and very few who truly dispose themselves to imitate Him; for as soon as they feel the sufferings of the Cross they cast it aside. Laborious exertions are very painful and averse to human nature according to the flesh; and the fruits of the spirit are more hidden and few guide themselves by the light. On this account there are so many among mortals, who, forgetful of the eternal truths, seek the flesh and the continual indulgence of its pleasures. They ardently seek honors and fly from injuries: they strive after riches, and contemn poverty; they long after pleasure and dread mortification. All these are enemies of the Cross of Christ, and with dreadful aversion they fly from it, deeming it sheer ignominy, just like those who crucified Christ, the Lord … Another deceit has spread through the world: many imagine that they are following Christ their Master, though they neither suffer affliction nor engage in any exertion or labor. They are content with avoiding boldness in committing sins, and place all their perfection in a certain prudence or hollow self-love, which prevents them from denying anything to their will and from practicing any virtues at the cost of their flesh” (Our Lady to the Venerable Mary of Agreda, from The City of God).
It is providential that today's feast of the Seven Sorrows of the Blessed Virgin Mary (September 15th) immediately follows the feast of the Finding and Exaltation of the Holy Cross (September 14th)—for just as Jesus and Mary were inseparable in their sufferings, so too are they inseparable in these two adjacent feasts. It is only fitting that we let our Sorrowful Mother and her Sorrowful Son—the Man of Sorrows—do most of the talking, while we, like Mary Magdalen place ourselves at their feet—either listening attentively to their words, or weeping sincerely over their feet for our may sins.
Our Lord Wants…
Our Lord, in speaking to His visionary, the Francican Tertiary, Berthe Petit, commanded: “Teach souls to love the Heart of My Mother pierced with sorrow that transfixed My Own Heart ... My Mother’s Heart has the right to the title of Sorrowful. I desire that it be set before her title of Immaculate, because she herself has won it. The Church has recognized what I Myself did for My Mother: her Immaculate Conception. Now it is necessary, and it is My wish, that this title, which is, by right, My Mother’s, should be understood and recognized. This title she earned by her identification with all My sufferings, by her sorrow, her sacrifice, her immolation on Calvary, and indeed for the salvation of mankind.”
“My desire flows from My love on Calvary. In giving John to My Mother as a son, I entrusted the whole world to her Sorrowful Motherhood.”
“The title of Immaculate belongs to the whole being of My Mother and not specially to her Heart. The title flows from my gratuitous gift to the Virgin, who was to give Me birth. My Mother has acquired, from her Heart, the title of ‘Sorrowful’ by sharing generously in all the sufferings of My Heart and My Body—from the crib to the cross. There is not one of these Sorrows which did not pierce the Heart of My Mother. Living image of My crucified Body, her virginal flesh bore the invisible marks of My wounds, as her Heart felt the Sorrows of My own. Nothing could ever tarnish the incorruptibility of her Immaculate Heart. The title of ‘Sorrowful’ belongs, therefore, to the Heart of My Mother, and more than any other, this title is dear to her, because it springs from the union of her Heart with Mine in the redemption of humanity. This title has been acquired by her through her full participation in My Calvary, and it precedes the gratuitous title ‘Immaculate’ which My love bestowed upon her by a singular privilege.”
“The time is now ripe and I wish mankind to turn to the Sorrowful and Immaculate Heart of My Mother. Let this prayer be uttered by every soul: ‘Sorrowful and Immaculate Heart of Mary, pray for us.’ Let this prayer dictated by My Love as a supreme succor be approved and indulgenced, no longer partially and for a small portion of My flock, but for the whole universe, so that it may spread as a refreshing and purifying balm of reparation that will appease My anger. This Devotion to the Sorrowful and Immaculate Heart of My Mother will restore faith and hope to broken hearts and to ruined families: it will help to repair the destruction: it will sweeten sorrow. It will be a new strength for My Church, bringing souls, not only to confidence in My Heart, but also to abandonment to the Sorrowful Heart of My Mother.”
“It is hearts that must be changed. This will be accomplished only by the Devotion proclaimed, explained, preached and recommended everywhere. Recourse to My Mother under the title I wish for her universally, is the last help I shall give before the end of time.”
“This is the last help which I give before the end of time: the recourse to My Mother under the title which I desire shall be hers throughout the whole world.”
“In the hour of triumph” Our Lord said to Berthe one day “it will be made clearly manifest that I Myself have inspired, in those whom I have freely chosen, a devotion similar to that given to My own Heart. It is as a Son that I have conceived this devotion for My Mother. It is as God that I impose it.”
“Let every soul cry out: Sorrowful and Immaculate Heart of Mary, pray for us.”
Fatima and the Sorrowful Heart of Mary
Our Lady explicitly spoke of her Sorrowful Heart at her fifth apparition at Fatima:”Continue to pray the Rosary in order to obtain the end of the war. In October Our Lord will come, as well as Our Lady of Sorrows and Our Lady of Carmel” (Our Lady at Fatima, September 13th).
By 1925, Lucia, who was now 18, had become a postulant with the Sisters of St. Dorothy at Pontevedra in Spain, and on Thursday December 10th, 1925, the Blessed Virgin, accompanied by the Child Jesus on a little cloud, appeared to her in her cell. Lucia recounted that Mary rested her hand on her shoulder, while showing her a Heart encircled by thorns in her other hand. The Child Jesus spoke first: “Have pity on the Heart of your Most Holy Mother. It is covered with the thorns with which ungrateful men pierce it at every moment, and there is no one to remove them with an act of reparation.”
Then Mary said: “My daughter, look at my Heart surrounded with thorns with which ungrateful men pierce it at every moment by their blasphemies and ingratitude. You, at least, try to console me, and say that I promise to assist at the hour of death, with all the graces necessary for salvation, all those who, on the first Saturday of five consecutive months go to confession and receive Holy Communion, recite five decades of the Rosary and keep me company for a quarter of an hour while meditating on the mysteries of the Rosary, with the intention of making reparation to me.”
Listen to Your Mother
The following passages are all excerpts taken from the words spoken by Our Lady to the Venerable Mary of Agreda, as recounted in her book, Thy Mystical City of God.
Many Called, Few Chosen…Why?
“By the divine teaching, thou knowest the mysteries of the Passion and Death of Christ and the one true way of life, which is the Cross; and thou knowest that not all who are called, are chosen. Many there are who wish to follow Christ, but very few truly dispose themselves to imitate Him; for as soon as they feel the sufferings of the Cross they cast it aside. Laborious exertions are very painful and averse to human nature according to the flesh. On this account there are so many among mortals, who seek the flesh and the continual indulgence of its pleasures. They ardently seek honors and fly from injuries: they strive after riches, and despise poverty; they long after pleasure and dread mortification. All these are enemies of the Cross of Christ and with dreadful aversion they fly from it” (Our Lady to the Venerable Mary of Agreda).
Deluded Christians Fooling Themselves
“Another deceit has spread through the world: many imagine that they are following Christ their Master, though they neither suffer affliction nor engage in any exertion or labor. They are content with avoiding boldness in committing sins, and place all their perfection in a certain prudence or hollow self-love, which prevents them from denying anything to their will and from practicing any virtues at the cost of their flesh. They would easily escape this deception, if they would consider that my Son, although He well could do it, He chose not a life of softness and ease for the flesh, but one full of labors and pains; for He judged his instructions to be incomplete and insufficient, if He failed to teach them how to overcome the demon, the flesh and their own self. He wished to inculcate, that this magnificent victory is gained by the Cross, by labors, penances, mortifications and the acceptance of contempt: all of which are the trademarks and evidences of true love and the special watchwords of the predestined” (Our Lady to the Venerable Mary of Agreda).
Giving “Bottom-Dollar’ for Heaven
“Tell me then, my daughter: if my Lord and Master has made Himself the Life and the Way for men through His Passion and Death, is it not evident that, in order to go that way and live up to this Truth, they must follow Christ crucified, afflicted, scourged and affronted? Consider the ignorance of men who wish to come to the Father without following Christ, since they expect to reign with God without suffering, or imitating His Passion, without even a thought of accepting any part of His Suffering and Death, or of thanking Him for it. They want it to procure for them the pleasures of this life as well as those of Eternal Life, while Christ their Creator has suffered the most bitter pains and torments, in order to enter Heaven and to show them, by His example, how they are to find the Way of Light” (Our Lady to the Venerable Mary of Agreda).
Our Lady is Angry and Incensed!
“All the faithful in such a dangerous and dreadful state of carelessness, when they have the Passion and Death of my Divine Son before their eyes. What then are the thoughts of the Angels and Saints, and what are my thoughts, in beholding this world and the small return made by heartless and ungrateful men for all our pains; and the lack of attention displayed by mortals through their lukewarmness and negligence? I am much incensed to find so few who console me and who try to console my Son in His sorrows. This hardness of heart will cause great confusion to them, on the Day of Judgment; since they will then see, with irreparable sorrow, not only that they were ungrateful, but were also inhuman and cruel towards my Divine Son, towards me and towards themselves” (Our Lady to the Venerable Mary of Agreda).
“I tell thee truly, only my intercession and the merits of His, Son, which I offer to the Eternal Father, can delay the punishment and placate His wrath, and delay the destruction of the world and the severe chastisement of the children of the Church, who know His will and fail to fulfill it” (Our Lady to the Venerable Mary of Agreda).
False and Fake Piety
“Weigh in thy heart, how much it cost my Lord to reconcile mankind to the Eternal Father and regain for them His friendship. Weep and afflict thyself that so many should live in such forgetfulness! And that so many should labor, with all their might, at destroying and losing what was bought by the Blood of God. Awaken in thy heart the deepest grief, that, in His Holy Church, there should be many followers of the hypocritical and sacriligious priests who, under cover of a false piety, still condemn Christ; that pride and sumptuousness, with other grave vices, should be placed in authority and exalted, while humility, truth, justice and all virtues be so oppressed and debased, while avarice and vanity should prevail. Few know the poverty of Christ, and fewer embrace it. Holy Faith is hindered, and is not spread among the nations, on account of the boundless ambition of the mighty of this earth. The Faith, in many Catholics, is inactive and dead, and, what should be living, is near to death and to eternal perdition. The counsels of the Gospel are forgotten, its precepts trodden under foot, true charity is almost extinct”(Our Lady to the Venerable Mary of Agreda).
The Science of Saints
“My daughter, in all that thou art made to understand and write concerning these mysteries, thou drawest upon thyself, and upon mortals, a severe judgment, if thou dost not overcome thy pusillanimity, ingratitude and baseness, by meditating day and night on the Passion and Death of Jesus crucified. This is the great Science of the Saints, so little heeded by the worldly, it is the Bread of Life and the Spiritual Food of the little ones, which gives Wisdom to them and the lack of which starves the lovers of this proud world . In this science I wish thee to be studious and wise, for with it thou canst buy thyself all good things. My Son and Lord taught us this Science when He said: ‘I am the Way, the Truth and the Life: no one cometh to My Father except through Me’ (John 14:6). “ (Our Lady to the Venerable Mary of Agreda).
The School of Saints
“My most holy Son and myself are trying to find, among those who have arrived at the Way of the Cross, some soul, whom We can instruct systematically in this divine Science and whom We can withdraw from the worldly and diabolical wisdom, in which the sons of Adam, with blind stubbornness, are rejecting the salutary discipline of sufferings. If thou wishest to be our disciple enter into this school, in which alone is taught the Doctrine of the Cross and the manner of reaching true peace and veritable delights. With this wisdom, the earthly love of sensible pleasures and riches is not compatible; nor the vain ostentation and pomp, which fascinates the bleary-eyed worldlings, who are so covetous of passing honors, and so full of ignorant admiration for costly grandeur” (Our Lady to the Venerable Mary of Agreda).
“By such standards must thou measure the value of suffering, which the worldly will not understand. Since they are unworthy of heavenly knowledge, they despise it in proportion to their ignorance. Rejoice and congratulate thyself in thy sufferings, and whenever the Almighty deigns to send thee any, hasten to meet it and welcome it as one of his blessings and pledges of his glorious love” (Our Lady to the Venerable Mary of Agreda).
Don’t Just Listen ... Do Something
“With meekness receive the ingrafted word, which is able to save your souls. But be ye doers of the word, and not hearers only, deceiving your own selves. For if a man be a hearer of the word, and not a doer, he shall be compared to a man beholding his own countenance in a glass. For he beheld himself, and went his way, and presently forgot what manner of man he was” (James 1:21-24).
Mourning and Weeping in This Valley of Tears
We may well often pray the “Hail Holy Queen, Mother of Mercy…”, but we often skate or skim over the words without much thought. On this feast of Our Lady of Sorrows—who is also the Mother of Mercy—it would be good to consider and reflect upon the connection between sorrow, suffering, mourning and weeping with mercy. It is the “mourning and weeping in this valley of tears” that brings mercy to us. Everyone in this “valley of tears” has to face sorrows, pains and anxieties that are innumerable and infinite in variety. Crosses light and crosses heavy are the staple diet for all of us. The young suffer, the old suffer; the bad suffer, the good suffer; Catholics suffer, non-Catholics suffer. The world tries to find cures for suffering, but God will not allow total and widespread cures, because there happens to be total and widespread sin—and suffering is the price for sin.
Suffering, if borne patiently, becomes easy and light. Suffering, if accepted with calmness and for God’s sake, loses its entire sting. If received badly, in the spirit of revolt and with repugnance, it is intensified a hundredfold, and becomes almost intolerable.
Furthermore, these sorrows and pains, which most of us would gladly be rid of, are in truth God’s greatest graces. They are a little portion of His Passion that He wants to share with us and which He asks us to bear for love of Him and as penance for our sins. For, if by sin we showed a hatred or dislike of God, then by humbly suffering, we show our love for God and our willingness to pay for the damage we have done.
It Pays to Suffer—Refusal is More Expensive
Often, we experience the truth of this proverb: “He that is impatient, shall suffer damage: and when he shall take away he shall add another thing” (Proverbs 19:19)—meaning that if we remove one suffering that God sends us, then we oblige God to send another suffering to replace it, for suffer we must. Throw away one cross, and you’ll find that God gives you another one—sometimes an even heavier one!
St. Augustine tells us that the very same sufferings (illnesses, persecutions, poverty, failures, etc.) lead some souls to Heaven, but other souls to Purgatory or Hell. The only difference with these sufferings is the attitude and manner in which souls accept them—or, as is more often the case, reject and despise them. The same illness will save one person, yet damn another; the same poverty will bring eternal happiness to one, but eternal misery to another.
The two thieves, crucified with Jesus, show this mystery in its fullness. The Bad Thief, not really caring about the wrong that he has done, tells Jesus that if He is the miracle worker that everyone says He is, then He should get the three of them out of the painful mess that they find themselves in. Whereas the Good Thief reprimands the Bad Thief, and reminds him that they are both guilty of sin and, therefore, they both deserve the crucifixion that they are undergoing. One accepts his suffering and does not want to escape it; the other hates his suffering and will do anything to get out of it. Obviously, it is the spirit of the Good Thief that we have to imitate—and if we suffer correctly and humbly, we also may well hear the words of Jesus addressed to us at our death: “Amen I say to thee, this day thou shalt be with Me in Paradise” (Luke 23:43).
The Innocent and Guilty Suffer
“Ah!” you may say, “but I am not as evil as those two thieves!” Maybe, but then look at Our Lord and Our Lady. They were as innocent as the two thieves were guilty, yet who has suffered as much Our Lord and Our Lady have suffered? Look at some of the saints, are you as good as they were? Yet some of them suffered far, far more than anything we will be asked to suffer! What we all forget is that not only mortal sins, but venial sins too, are the two greatest evils in the world. If they are the greatest evils, then they also have the greatest price attached to them. We pay the price by suffering—whether it is for mortal sin or venial sin.
So the best attitude is one of humble acceptance, as shown the innocent Jesus in His Agony in the Garden. There He was presented with a chalice of suffering of which He had earlier said: “Can you drink the chalice that I shall drink?” (Matthew 20:22). Now, faced with that chalice, “He fell upon His face, praying, and saying: ‘My Father, if it be possible, let this chalice pass from Me. Nevertheless not as I will, but as Thou wilt’” (Matthew 26:39) … “Abba, Father, all things are possible to Thee: remove this chalice from Me; but not what I will, but what Thou wilt” (Mark 14:36). The human nature of Jesus, which is like ours in all things except sin, recoils at the thought of suffering, yet the human reaction bows to the supernatural reaction as He says “Nevertheless, not as I will, but as Thou wilt.”
An Absence of Love Makes Suffering Hell
When we fail to see the need for suffering, suffering can become Hell on Earth. Love requires suffering. Love is tested and proved by suffering. As Our Lord said: “Greater love than this no man hath, that a man lay down his life for his friends” (John 15:13)—the ultimate suffering is death or the laying down of one’s life. If we love God as we ought—“Thou shalt love the Lord thy God, with thy whole heart, and with thy whole soul, and with thy whole mind, and with thy whole strength. This is the first commandment” (Mark 12:30)—then we should love suffering. Why? Because Jesus said: “If you love me, keep my commandments” (John 14:15)—and what did He command? He commanded this--“And Jesus said to all: ‘If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me!’ … Whosoever doth not carry his cross and come after Me, cannot be my disciple.” (Luke 9:23; 14:27)—and what is the cross? The cross is suffering—the cross and suffering are like two sides of the same coin. If you want to pay for your sins, you need that coin—actually you need lots of those coins! We need to see that and accept and even love it.
Love is the Painkiller in Suffering
St. Thomas Aquinas states that one of the effects of love is a union of wills. Those that love, pursue the same goals, they desire the same things. Our Lord loved His Father, and, when faced with the prospect of His horrendous Passion and Death, even though in His human nature He was terrified and He preferred not to drink of that chalice, He united His will to that of His Father, saying: “Father, if Thou wilt, remove this chalice from Me: but yet not My will, but Thine be done” (Luke 22:42). Our Lady at the Annunciation, faced with the prospect of being the Sorrowful Mother of the Man of Sorrows, replied: “Be it done to me according to Thy word” (Luke 1:48). Our Lord, teaching us the Our Father, gave us the words: “Thy will be done!” (Matthew 6:10).
Accept all the sufferings, sorrows, pains and disappointments of life, be they great or small: ill health, loss of goods, the death of your dear ones, heat or cold, rain or sunshine, as coming from God. Bear them calmly and patiently for love of Him and in penance for your sins. Of course one may use all his efforts to ward off trouble and pain, but when one cannot avoid them, let him bear them manfully. Impatience and revolt make sufferings vastly greater and more difficult to bear.
Christ’s life and actions are so many lessons for us to imitate. The greatest act in His life was His Passion. As He had a Passion, so each one of us has a passion. Our passion consists in the sufferings and labors of every day. The penance God imposed on man for sin, was to gain his bread in the sweat of his brow. Therefore, let us do our work, accept its disappointments and hardships, and bear our pains in union with the Passion of Christ. We gain more merit by a little pain than by years of pleasure.
Learn to Suffer From the Candles
We see candles used all the time in the liturgical functions of the Church—especially during Holy Mass and Benediction of the Blessed Sacrament. In a certain sense, these candles teach us how to suffer. The candles are being melted away the heat of the flame. The wax that the candles ‘weep’ and drip, is symbolic of tears of sorrow for sin. The diminishing size of the candles as they burn with the flame of love and sorrow, is a symbol of humility, as St. John the Baptist, the prophet of penance who burned in the scorching desert heat, said: “He must increase, but I must decrease” (John 3:30). As Our Lord increases in our lives, our wants and desires for the things of the world must decrease—and this brings sorrow and suffering. As our acceptance of His will increases, then our debt for sin proportionately decreases. As our awareness of the sinfulness of our lives increases, then our pride proportionately decreases. As our awareness of the gravity and consequences of sin increases, then our desire for sin decreases. As our mourning and weeping and sorrow for sin increases, then our love for the world and its worldliness and comforts decreases. As our love for God increases, then our fear of God decreases. The candles is increasingly decreased as it descends from standing proudly tall, to eventually being just or heap or mound of burnt-out wax that is finally extinguished, having given its all by shining its flaming light (Faith) and giving-off its burning warmth (Charity) to all those in its presence. A candle is useless if it does not burn, and it has served its purpose, or fulfilled its mission if it is not burnt-out. And if that candle had a soul and could speak, then it would speak of its pain and suffering in being consumed and annihilated the fire of the flame. It is much the same in the Parable of Talents. The man who buried his talent in the ground and returned it with no profit to his lord, was rebuked and chastised.
Suffering is the Bread and Butter of a Christian Life
Suffering is the “bread and butter” of God’s friends. It is why Our Lord said: “If any man will come after Me, let him deny himself, and take up his cross, and follow Me” (Matthew 16:24); and this was echoed by Our Lady to St. Bernadette, when she said that she would not make Bernadette happy in this world, but in the next. We can be sure that, humanly speaking, Bernadette was just as disappointed in hearing those words as the Apostles must have been disappointed at the Last Supper, when Jesus said to them: “Amen, amen I say to you, that you shall lament and weep, but the world shall rejoice; and you shall be made sorrowful, but your sorrow shall be turned into joy. A woman, when she is in labor, hath sorrow, because her hour is come; but when she hath brought forth the child, she remembereth no more the anguish, for joy that a man is born into the world” (John 16:20-21).
Learn From St. Paul How To Suffer
Sinful mankind should be sad and sorrowful at sight of its sins; for which it is paying through penance and piteously pleading for pardon and peace; yet the Divine deafness leaves them downcast and discouraged under the domination of devils and the world, of which the devil is prince. All this can be seen united in the person of St. Paul: (1) He was a great sinner who had persecuted Christians until converted by Our Lord Himself; (2) He penitentially practiced powerful penances and perseveringly prayed for the rest of his life in order to make amends; (3) yet God seemed to turn a blind-eye to his penances and deaf-ear to his prayers, as Providence showered him with suffering after suffering. In fact, the Lord had said to Ananias, just after Paul’s conversion: “I will show him how great things he must suffer for My Name’s sake” (Acts 9:16). And suffer he did! Here is St. Paul’s partial list, written down by himself, which is just a fraction of his sufferings:
“They are Hebrews: so am I. They are Israelites: so am I. They are the seed of Abraham: so am I. They are the ministers of Christ, I am more; in many more labors, in prisons more frequently, in stripes above measure, in deaths often. Of the Jews five times did I receive forty stripes, save one. Thrice was I beaten with rods, once I was stoned, thrice I suffered shipwreck, a night and a day I was in the depth of the sea. In journeying often, in perils of waters, in perils of robbers, in perils from my own nation, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren. In labor and painfulness, in much watchings, in hunger and thirst, in fastings often, in cold and nakedness. Besides those things which are without: my daily instance, the solicitude for all the churches. If I must needs glory, I will glory of the things that concern my infirmity” (2 Corinthians 11:22-30). And now he finds himself in prison, and what does he say? He writes to the Philippians:
“Brethren: Rejoice in the Lord always; again I say, rejoice. Let your moderation be known to all men. The Lord is near. Have no anxiety, but in every prayer and supplication with thanksgiving let your petitions be made known to God. And may the peace of God which surpasses all understanding guard your hearts and your minds in Christ Jesus, our Lord” (Philippians 4:4-7). The joy St. Paul urges them to practice is the spiritual joy, which comes from the knowledge that, as Christians, they are incorporated by their baptism into the Mystical Body of Christ. Part of the ‘contract’ means having to take up your cross daily and carry it with joy, as did the Apostles, who “went from the presence of the council, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus” (Acts 5:41). This was simply the small print of the ‘contract’ that Jesus revealed at the Last Supper, when He said: “Amen, amen I say to you, that you shall lament and weep, but the world shall rejoice; and you shall be made sorrowful, but your sorrow shall be turned into joy” (John 16:20).
Let’s Look at the Queen of Suffering
There can be no doubt that, after Our Lord, nobody has had as much suffering piled on their plate as Our Lady—the Mother of Sorrows—who was chosen to be the mother of the “Man of Sorrows” of whom Holy Scripture says in speaking of His Passion: “There is no beauty in Him, nor comeliness: and we have seen Him, and there was no sightliness, that we should be desirous of Him. Despised, and the most abject of men, a man of sorrows, and acquainted with infirmity. And His look was as it were hidden and despised, whereupon we esteemed Him not. Surely He hath borne our infirmities and carried our sorrows: and we have thought Him as it were a leper, and as one struck by God and afflicted. But He was wounded for our iniquities, He was bruised for our sins: the chastisement of our peace was upon Him, and by His bruises we are healed” (Isaias 53:2-5).
Our Lady, in speaking to the Venerable Mary of Agreda, spoke of the constant, perpetual sorrows of her life. Our Lady was given, already in her childhood, an insight into this “Man of Sorrows” who was to come: “I understood by divine light, that the incarnate Lord was to suffer a most cruel death and was to be bound most shamefully. Whenever I was alone during my childhood I placed myself in the form of a cross, praying in imitation of Him; for I knew that my Beloved was to die in that position, although I did not know then that the Crucified was to be my Son. In all the difficulties, which I underwent after I was born into the world, I was resigned and contented. Therefore, when anything was wanting of the necessaries of life I remained in peace and contentedness and deemed it all perfectly reasonable and proper in my regard, since I had merited none of the gifts and could justly be deprived of all of them … At times it was necessary for me to suffer and to be afflicted in the lower part of my soul, or in my sensitive faculties; at other times again I suffered want, loneliness and interior dereliction” (Our Lady to the Venerable Mary of Agreda, from The City of God).
Our Lady Tells Us To Suffer
Continuing with Our Lady’s words, as spoken to the Venerable Mary of Agreda, Our Lady urges us “to abhorrence of the earthly vanities, to desire of being despised by creatures, to joyful suffering, to love of the cross and an earnest and generous acceptation of it; it will move thee to seek the last place, to love those that persecute thee … Ponder and meditate without intermission upon that, which my most holy Son suffered, so that thy soul be a participant in his sorrows … He began to suffer, and as soon as He was born into the world He and I were banished by Herod into a desert, and his sufferings continued until He died on the Cross … Understandest that my Son, and I with Him, in our ardent love, embraced the way of the Cross and suffering for the whole course of our natural life” (Our Lady to the Venerable Mary of Agreda, from The City of God).
“I came into Egypt, where I knew no relations or friends, in a land of foreign religion, where I could offer no home or protection or assistance to my Son, whom I loved so much. It can easily be understood, then, what tribulations and hardships we suffered, since the Lord permitted them to come over us. Thou canst not understand with what patience and forbearance we accepted them; and even the angels cannot estimate the reward I merited from the Most High by the love and resignation with which I bore them, and which were greater than if I had been in the greatest prosperity” (Our Lady to the Venerable Mary of Agreda, from The City of God).
Since, therefore, We suffered so much for creatures and for their salvation, I desire thee to imitate Us in this conformity to the divine will … Let the pious memory of his sufferings engender in thee such a disgust and abhorrence of all earthly pleasures that thou despise and forget all that is visible … All that thy earthly inclinations demand, refuse to thyself, although they may be small and lawful in themselves; turn thy back on all sensible things, seeking only to love and to suffer … Suffer with a magnanimous heart, and labor to increase the possessions of thy Lord and Master, namely, souls, which are so precious in his sight and which He has purchased with his life-blood. Never shouldst thou fly from labors, difficulties, bitterness and sorrows, if by any of them thou canst gain a soul for the Lord … Seek no rest or consolation on Earth, except to suffer and die for Christ” (Our Lady to the Venerable Mary of Agreda, from The City of God).
Love and Esteem Sufferings and Tribulations
“Renew many times, in the secret of thy heart, thy esteem for the blessing of tribulations, which the hidden providence of God dispenses for the justification of mortals. These are more valuable than precious stones and gold, more sweet than the honeycomb, to those who know how to hold them in proper esteem. I wish thee to remember that to suffer and to be afflicted―with or without one’s fault―is a benefit of which one cannot be worthy without special and great mercy of the Almighty. Moreover, to be allowed to suffer for one’s sins, is not only a mercy, but is demanded by justice. However, the great insanity of mortals, nowadays, is in desiring and seeking after advantages, benefits, and favors agreeable to their senses, and in sleeplessly striving to turn away from themselves, that which is painful, or which includes any hardship or trouble. It would be to their greatest benefit to seek tribulations diligently, even when unmerited―yet they strive by all means to avoid them, even when merited, and even though they cannot be happy and blessed without having undergone such sufferings” (Our Lady to the Venerable Mary of Agreda, from The City of God).
“By such standards must thou measure the value of suffering, which the worldly will not understand. Since they are unworthy of heavenly knowledge, they despise suffering in proportion to their ignorance. Rejoice and congratulate thyself in thy sufferings, and whenever the Almighty deigns to send thee any kind of suffering, hasten to meet it and welcome it as one of his blessings and pledges of his glorious love. Furnish thy heart with magnanimity and constancy, so that when occasion of suffering is given thee thou mayest bear it with the same equanimity as the prosperous and agreeable things. Be not filled with sadness, for the Lord loves those that are equally ready to give as to receive. He signalizes and distinguishes thee as his own with the signs of his friendship which are no other than the tribulations and trials of suffering” (Our Lady to the Venerable Mary of Agreda, from The City of God).
“Eternal rest is incompatible with the shame of not having duly labored for its attainment. He is not a true son of his father, who does not imitate him, nor he a good disciple, who does not follow his master, nor he a good servant, who does not accompany his lord; nor do I count him a devoted child, who does not suffer with me and my divine Son. But our love for the eternal salvation of men obliges us, who see them forgetful of this truth and so adverse to suffering, to send them labors and punishments, so that if they do not freely welcome them, they may at least be forced to undergo them and so be enabled to enter upon the way of salvation. And yet even all this is insufficient, since their inclinations and their blind love of visible things detains them and makes them hard and heavy of heart” (Our Lady to the Venerable Mary of Agreda, from The City of God).
Peace in Suffering
“If the passing labors and sufferings of life are accepted with joy and with serenity of heart, they spiritualize the creature, they elevate it and furnish it with a divine insight; by which the soul begins to esteem affliction at its proper value and soon finds consolation and the blessings of mortification and of freedom from disorderly passions. This is the teaching of the school of the Redeemer, hidden from those living in the world and from those who love vanity” (Our Lady to the Venerable Mary of Agreda, from The City of God).
The Crucible of Suffering
“Unless gold is untouched by the furnace-heat, the iron by the file, the grain by the grinding stone or flail, the grapes by the winepress, they are all useless and will not attain the end for which they are created. Why then will mortals continue to deceive themselves, by expecting, in spite of their sins, to become pure and worthy of enjoying God, without the furnace or the file of sorrows? If they were incapable and unworthy of attaining to the crown and reward of the infinite and eternal Good when innocent, how can they attain it, when they are in darkness and in disgrace before the Almighty? In addition to this, the sons of perdition are exerting all their powers to remain unworthy and hostile to God and in evading crosses and afflictions, which are the paths left open for returning to God; in rejecting the light of the intellect, which is the means of recognizing the deceptiveness of visible things … Consider the ignorance of men who wish to come to the Father without following Christ, since they expect to reign with God without suffering or imitating his Passion, yea without even a thought of accepting any part of his suffering and Death, or of thanking Him for it. They want it to procure for them the pleasures of this life as well as of eternal life, while Christ their Creator has suffered the most bitter pains and torments” (Our Lady to the Venerable Mary of Agreda, from The City of God).
The Science and School of Suffering
“Many there are who wish to follow Christ and very few who truly dispose themselves to imitate Him; for as soon as they feel the sufferings of the Cross they cast it aside. Laborious exertions are very painful and averse to human nature according to the flesh; and the fruits of the spirit are more hidden and few guide themselves by the light. On this account there are so many among mortals, who, forgetful of the eternal truths, seek the flesh and the continual indulgence of its pleasures. They ardently seek honors and fly from injuries: they strive after riches, and contemn poverty; they long after pleasure and dread mortification. All these are enemies of the Cross of Christ, and with dreadful aversion they fly from it, deeming it sheer ignominy, just like those who crucified Christ, the Lord … Another deceit has spread through the world: many imagine that they are following Christ their Master, though they neither suffer affliction nor engage in any exertion or labor. They are content with avoiding boldness in committing sins, and place all their perfection in a certain prudence or hollow self-love, which prevents them from denying anything to their will and from practicing any virtues at the cost of their flesh” (Our Lady to the Venerable Mary of Agreda, from The City of God).
Saturday September 14th
The Feast of the Finding and Exaltation of the True Holy Cross
Article 7
The Power of the Cross!
The Feast of the Finding and Exaltation of the True Holy Cross
Article 7
The Power of the Cross!
The Sign of the Cross
The “Sign of the Cross” is not a sign of our times. Rather than make the Sign of the Cross, most Catholics prefer to sign into their social media account, or sign into their e-mail account, or sign into some website they subscribe to, etc. They get more of a “buzz” and more of “a kick out of that” than they get out of signing into God’s “site” with a Sign of a Cross.
The Sign of the Cross used to be made numerous times every day―nowadays there are some Catholics who don’t even make it once a day, or, at best, only a few times a day. For a true Catholic, the very first moment of the day would (should) begin with the making of the Sign of Cross at the very first moment of waking―after which they would hit the floor with their knees and “post” a few prayers on God’s “website” (Heaven) or “e-mail” God those prayers. Nowadays, it is the new god on the block―the smartphone―that gets that privilege, with an overwhelming number of persons admitting that the first thing they do upon rising is check and/or use their smartphone for one reason or another―if nothing other than to simply turn off the alarm that woke them, but that often leads to a brief check for this, that or the other―text messages, e-mail, weather, etc.
The true Catholic―if they didn’t make several additional Signs of the Cross during morning prayers (which some prayers might include as part of the prayer)―would end their morning prayers with another Sign of the Cross. The Sign of the Cross would next be met at the breakfast table or just before eating, when the Sign of Cross would be made before and after saying “Grace Before Meals”―and repeated twice again once the meal was finished by making the Sign of the Cross before and after “Grace After Meals.”
Soon after that, before driving to work or school, two more Signs of the Cross would be made―before and after saying a “Prayer for the Road.” At school, the Sign of the Cross would be made numerous times―at several times at morning assembly prayers, before and after each class of the day, before and after the noontime Angelus (during which we specifically mention the Cross: “we may by His Passion and Cross be brought to the glory of His resurrection,” etc.), and made many times at weekday Mass, which used to be a daily occurrence in Catholic schools. On that note, please note that during a Mass (the Latin Mass), the Sign of the Cross is made over 50 times. More Signs of the Cross would follow at lunch and the afternoon classes. More Signs of the Cross would come on the drive back home and even more Signs of the Cross would occur at the evening meal, the family Rosary, night prayers, and a final Sign of the Cross before falling asleep.
The Symbol Remains―The Sincerity Has Disappeared―Superficiality Replaces It
Today, however, such a description, as stated above, rarely exists in reality―the norm is quite the opposite. Very few would disagree and argue with the statement that most of the world is superficial. Superficiality has almost become the DNA of the world. We see it in politics, in business, in social life, in the depth of knowledge, in the conveyance of feelings, in casual day-to-day conversation, even in home and family life. The obvious and inevitable offshoot of all this superficiality is that we become superficial in our religion, in our Faith, in our spiritual life, and with God. The externals are still there―the Crucifixes, the Rosary Beads, the Medals, the Mass, etc. ― but the life or soul of these things is missing, the sincerity has disappeared, superficiality has appeared, and all these external signs are reduced to quasi-superstitious symbols―even though nobody would dare to call them that or admit to having that attitude.
Here is an interesting observation from a USA Catholic visiting the largest Catholic country in the world―Brazil: “An interesting choreography, of sorts, can be seen during rush hour, in front of the church Nossa Senhora da Paz, in Ipanema, Rio de Janeiro. There, among the evening stream of pedestrians, cars, and buses, many people, both outside and inside vehicles, face the church when passing in front of it and do the sign of the cross in a perfectly timed and almost automatic movement. For an outsider, this would appear to be a natural occurrence in the world’s largest Catholic nation, but as some Brazilians will readily admit, such displays should not be considered signs of a devoted Catholic population, but superficial manifestations. ‘Everybody says they are Catholic, but nobody really is,’ a local friend told me. ‘Futebol (soccer) is more of a religion than Catholicism.’ … Should we take this as the modern pretense we see elsewhere? … Religious practices in the country, starting with Catholicism, have all incorporated, and even been created from, interactions with practices and traditions from all the others … It is true that many people who identify as Catholics are not practicing Catholics. But then, like my friend admitted, almost nobody really is.”
How often do we forget why we are attending the Holy Sacrifice of the Mass and become concerned only over whether other people see how much we give in the offertory, or how well we sing hymns, or how seemingly devout we appear during Mass? For most persons, their mind and heart is not fully engaged in the Holy Sacrifice―the mind and heart wander and the Holy Sacrifice quickly becomes a superficial sacrifice. The same is often true for Holy Communion. The same is often true for our confessions. The same can be said of our prayers and (if we even make any) meditations. They are mechanical, routine, automatic, with little or no supernatural feelings or desires. They are more of a chore than an enthusiastic passion. Instead of passionately waiting for them to happen or begin, we passionately can’t wait until they are over and done with!
We see this superficiality manifested by rushed, inattentive, half-made genuflections before the Blessed Sacrament; or hasty, half-made Signs of the Cross; or rushed, distracted prayers and Rosaries; speedy, fast-track Masses; express-lane Communions; micro-waved vague confessions; soulless and heartless hymns―all of which is closer to being a “Catholic-Assembly-Line” that a true spiritual living of the Faith. We kneel, we join our hands in prayer, we bow, we genuflect, we make signs of the cross, we carry Rosaries, we wear scapulars, we say prayers, we go to Mass, we receive Holy Communion, etc. ― but all of these things are mere externals, ecclesiastical etiquette, but these actions are merely like feathers without a bird underneath them. There is little thought and little understanding of the purpose, significance, symbolism and spirituality of these things―they are mere externals that smugly satisfy our superficial Faith. A five-year-old child is taught to make a sign of the cross, to say a certain prayer, to use holy water, to answer a catechism question―such as “What is God? God is a spirit!”―without really knowing or understanding all that these things mean, represent, symbolize and effect. For a five-year-old child, this is fine, it is only a beginning―but we should not remain in the childish state of knowledge and understanding―it is only skin deep, superficial. It is of such a superficiality and immaturity that Our Lord speaks, when He says: “Well did Isaias prophesy of you hypocrites, as it is written: ‘This people honoreth Me with their lips, but their heart is far from Me!’” (Mark 7:6). Most Catholics today are “lip-service” Catholics living in a spiritual “express-lane” in their prayer life, and using the “fast-check-out-lane” after Holy Communion and Mass.
That is classic immaturity―to perform the externals (looking to be mature), while interiorly we are distracted, disconnected, disorientated like an immature child, who is told to apologize and begrudgingly spits out the words “I’m sorry!!!” when it is clear that those words come only from the lips and not the heart. Part of maturity is acceptance of responsibility―immature people are always making excuses, “passing-the-buck”, pointing the finger at others and blaming someone or something else other than themselves. In confession, they will ‘confess’ or tell the sins of others as much (or even more than) their own sins―all of this comes from a lack of maturity or lack of an ability to accept responsibility.
The Superficiality of Immaturity and the Immaturity of Superficiality
We often neglect to dig deeper, to think more, to reflect on what is going on inside us and around us and are too busy to slow down to be with God. As a result, we run the high risk of remaining stuck as spiritual infants, failing to develop into spiritually/emotionally mature adults in Christ. As St. Paul writes: “Brethren, do not become children in sense: but in malice be children, and in sense be perfect” (1 Corinthians 14:20). In other words, St. Paul is saying: “Do not think like mere children, but if you are going to imitate children, then imitate their lack of maliciousness that comes from their thoughtlessness―but in your own thoughts, be mature and not childish!” Elsewhere St. Paul adds: “When I was a child, I spoke as a child, I understood as a child, I thought as a child. But, when I became a man, I put away the things of a child” (1 Corinthians 13:11). Nowadays, adults still act like children, want to play like children, react to disappointments like children and make excuses like children. The side-effect of this is a neglect of the Cross of Christ―for children are usually more protected from difficulties, stresses, strains and are usually exempt or excused from heavy and hard labor.
Taking the above quote from St. Paul about being a child―you could add to it another quote or two from St. Paul, so that it reads thus: “When I was a child, I spoke as a child, I understood as a child, I thought as a child. But, when I became a man, I put away the things of a child” (1 Corinthians 13:11) “that I may live to God―with Christ I am nailed to the Cross” (Galatians 2:19) … “God forbid that I should glory, save in the Cross of our Lord Jesus Christ; by Whom the world is crucified to me, and I to the world” (Galatians 6:14) … “The Jews require signs, and the Greeks seek after wisdom! But we preach Christ crucified―unto the Jews indeed a stumbling-block, and unto the Gentiles it is foolishness” (1 Corinthians 1:22-23) ... “Be ye followers of me, brethren … For many walk, of whom I have told you often and now tell you weeping, that they are enemies of the Cross of Christ―whose end is destruction; whose God is their belly; and whose glory is in their shame; who mind earthly things” (Philippians 3:17-19).
When you care for earthly things, worldly pleasures, comfort and ease, fun and entertainment, then you instinctively develop a dislike for the cross and suffering, or even a detestation for the cross and suffering. In this age of technology and comfort, we have become a generation of cross avoiders and cross voiders. We run from the cross, and, if we cannot escape it, we make it void by our complaints, whine, moans and groans. This reminds us a little of St. Simon of Cyrene, who didn’t want to carry Jesus’ cross, but was forced to do so: “And going out, they found a man of Cyrene, named Simon―him they forced to take up His [Jesus’] cross” (Matthew 27:32). Most people in this world do not want the cross―and so God forces the cross upon them by His Divine Providence. But what is God forcing them to take? Poison? No, the cross is no poison, but healthy medicine―even though it tastes bitter. But many medicines do taste bitter―even natural medicines in the form of food―for as they say: “Bitter is better” in many if not most cases. Garlic is bitter, cayenne is sharp, lemon is bitter, ginger is sharp, many herbs are bitter―yet they are among the best medicines that we have. Yet, the “thoughts and ways of the Lord” (Isaias 55:8-9) become abhorrent, unfair, too difficult, too demanding, too bitter, too sharp―to the point that we are tempted to cry out with the Chosen People of old: “The way of the Lord is not right!” (Ezechiel 18:25)―to which God answers: “Hear ye, therefore, O house of Israel! Is it My way that is not right, and are not rather your ways perverse?”
Hence the liturgy for the Mass of the Exaltation of Holy Cross, states: “It behooves us to glory in the Cross of our Lord Jesus Christ: in Whom is our salvation, life, and resurrection: by Whom we are saved, and delivered” (Entrance Hymn or Introit) … “Through the sign of the Holy Cross protect Thy people, O Lord, from the snares of all their enemies” (Offertory Verse) … “O holy Lord, Father almighty, everlasting God, Who didst establish the salvation of mankind on the tree of the Cross” (Preface) … “Deliver us from our enemies, O our God, through the sign of the Cross” (Communion Verse).
Don’t Bury Your Talent―Don't Bury Your Cross!
Undoubtedly you know the Parable of the Talents, where the Lord gives to each of his servants a number of talents according to the capabilities, expecting them to use and work with what they have been given in order to show some profit―to one the Lord gives 5 talents, to another 2 talents and to a third only 1 talent. The one who received 5 talents produced a profit of an additional 5 talents; the one with two talents produced 2 more talents; but the servant who was given 1 talent, buried it in the ground and was profitless (Matthew 25:14-30). You could just as well substitute the word “Cross” for the word “Talent”―for God gives everyone crosses of different types and numbers according to their capabilities, just as the Lord gave his servants differing numbers of talents according to their capabilities. Are we “working” on our crosses, are we “profiting” from our crosses, or are we “burying” our crosses―that is to say, are we throwing them away, getting rid of them, burying them?
Without that Cross of Christ there is no salvation—hence the liturgy gives us phrases such as: “Ave Crux, spes unica!” (“Hail Cross, our sole hope!”) and “In cruce salus” (“In the cross is salvation”). One day―as has been prophesied―you may not have the Sacrifice of the Mass and Holy Communion available to you, because it will have been “taken away”—but the cross will never be taken aways, it is always available to you and always will be available to you until the day you die (whether you want that cross or not). If you bury your cross—like the man who buried his talent in the ground (Matthew 25:14-30)—then your salvation is dead and buried! Just like that man, who buried the talent, we risk hearing the words: “And his lord answering, said to him: ‘Wicked and slothful servant, thou knewest that I reap where I sow not, and gather where I have not strewed! Thou oughtest therefore to have committed my money to the bankers, and at my coming I should have received my own with usury. Take ye away therefore the talent from him, and give it to him that hath ten talents. For to everyone that hath shall be given, and he shall abound: but from him that hath not, that also which he seemeth to have shall be taken away. And the unprofitable servant cast ye out into the exterior darkness. There shall be weeping and gnashing of teeth!’” (Matthew 25:26-30). Our crosses are far more precious than any talents (money) that we have― the talents, spoken of in the Gospel, denote money and not skills or abilities. We cannot buy our way into Heaven with money (except by giving alms), but we can buy Heaven with the cross.
This is why Our Lord says emphatically: “If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me!” (Luke 9:23) … “And he that taketh not up his cross, and followeth Me, is not worthy of Me!” (Matthew 10:38). There is absolutely no “wiggle-room” in those words—no loophole, no escape clause, no compromise—it is a “non-negotiable” fact. There is no salvation outside Christ and He is to be found on the Cross—that is why we have the Crucifix overlooking every altar and the Stations of the Cross peering down upon us from all sides—in season and out of season, during Lent and outside of Lent, before Good Friday, during Good Friday and after Good Friday―the message is ever the same: “Ave Crux, spes unica!” (“Hail Cross, our sole hope!”) and “In cruce salus” (“In the cross is salvation”). Yet we must be aware of the danger that St. Augustine speaks of― St. Augustine tells us that the same crosses lead some souls to Heaven, but other souls to Hell. By this he means that some souls accept their crosses and sufferings—like the ‘Good Thief’ on the cross; whereas others refuse their crosses and sufferings and seek to escape them—like the ‘Bad Thief’ on the cross. The ‘Good Thief’ ended up in Paradise, the ‘Bad Thief’ did not! Likewise, the same temptations will lead some souls to Heaven, but other souls to Hell. It depends upon whether the temptation is powerfully rejected or gladly accepted.
It’s a Cross to Put God First
It is not easy putting God first in our lives. In fact, it is hard to consistently put God first in our lives. In other words, it is a cross to put God first in our lives. Most Catholics are slowly slipping down the slippery slope away from God. They no longer treasured the divine and have replaced it with the human. Now we are even slowly slipping down the slippery slope away from the human aspect of life and leave it behind for mere material things, i.e. our job, our hobbies, the smartphone, the computer, etc. It is amazing to see those who have first of all abandoned God for the large part of their lives, now also abandoning their family and friends for their material electronic parent-teacher-and-buddy-all-rolled-into-one, which is their smartphone and its ever growing Artificial Intelligence. We leave the feet of God to sit at the feet of mere people; and then leave them to play with things—and sometimes sinful things. We hate being Marys and so we become Marthas: “Now it came to pass, as they went, that Jesus entered into a certain town: and a certain woman named Martha, received Him into her house. And she had a sister called Mary, who sitting also at the Lord’s feet, heard His word. But Martha was busy about much serving. Who stood and said: ‘Lord! Hast thou no care that my sister hath left me alone to serve? Speak to her, therefore, that she help me!’ And the Lord answering, said to her: ‘Martha! Martha! Thou art careful, and art troubled about many things! But one thing is necessary! Mary hath chosen the best part, which shall not be taken away from her!” (Luke 10:38-42).
Morning Cross or Morning Coffee?
We used to be taught to make a Sign of the Cross upon waking up and then to hit the floor on our knees for a few short prayers, before our habitual morning routine which would include even more prayers, once we were dressed. It would be interesting to see what the statistics would show on prayers being said upon our first moment of waking. If we can manage a mumbled, half-asleep, “Morning, honey!” to the beloved spouse, then we can surely manage a “Morning, Lord!” to our beloved Maker and Provider. Our reaction or action towards God, first thing in the morning, may not be an all-defining moment that measures our spiritual attitude, but it certainly does reveal a lot. If we are not in the habit of greeting God first thing in the morning, then we will probably feel awkward or hypocritical starting now—but we have to start somewhere! When you have fallen-out with someone, the first words of reconciliation might not be very endearing or even believable—but I guess it’s much like going to Confession and telling God we’re sorry for some sin—for the 100th time! If we begin the new habit, however clumsily or awkwardly, it will soon start to make us feel a little different. Above all, try not to put the refrigerator, coffee machine, TV, radio, computer, or bar of soap, before God. It might not mean a lot to you now, but when you die, you’ll be glad you did. If God is to come first in our lives, then it is only natural (or supernatural) that He comes first “first thing in the morning”!
Don’t Fit God Around Your Schedule—Fit Your Schedule Around God
This is another “biggie” where we show that our practice is not aligned with our theory about putting God first. So many people do what THEY want to do first, and fit God in somewhere—almost as if they were doing God a favor! Fitting God into the schedule can be a pain and a cross for most people. Whenever they do throw God some crumbs (few minutes) from the many hours in their day, they say or think in effect: “Hey, God! Aren’t I good? See! I can fit you into my busy schedule!” The modern-day person is sometimes big on scheduling—computers and smart-phones have all the apps you need to schedule everything: they have the thing beeping a warning ‘x’ number of minutes in advance; pop-ups on the screen reminding you of your appointments, multiple alarm functions that allow to set tens and tens of alarms each day, or repeated weekly, etc. You would think that people would program in an alarm to ring in time for the Angelus three times a day; or perhaps a beep on the hour, every hour, for a prayer ejaculation honoring God; or set alarms that remind everyone that a certain time each day is Rosary time; or select as a tune for the phone ringer that is perhaps a hymn (it can be done) and so raise the mind to Heaven each time the phone rings. What we are trying to say is that God should be scheduled into the day at fixed times, rather than have Him hang around to see if you can “fit Him in somewhere between appointments or clients.”
We have set times, some of which are inflexible, but when it comes to God, there is no set time for God—we’ll just get round to Him when we can. Can you imagine Sunday Mass only starting when everyone in the parish manages to get there? Sunday Mass has a certain time—and you have to arrange the rest of schedule to fit in with that time. God’s time will not change from Sunday to Sunday. When we fail to give God a fixed time ourselves, but leave it flux, it is another clear sign that God does not really come first in practice, even though we insist He is first, in theory. We need to nail ourselves to God like Christ was nailed to His Cross―but that would make too many people angry and cross, which would cross the boundaries they have laid down for the presence of God in their lives―only so much of God and no more!
Don’t Bother Going to Find the Cross―Stay Where You Are and It Will Find You!
You don’t have to go anywhere special to find a cross―the cross will find you. It is as though God has programmed the cross to say: “Don’t call us―we will call on you! Don’t come looking for us―we will find you, we will come to you, we will come to your home!” The following passage from The Imitation of Christ indicates this in speaking of temptations―that there is no escape from them. Here is that passage―except the word “CROSS” has been inserted in place of the word “TEMPATION”, which is not wrong in itself, for all temptations are but just one kind of many crosses that we have to endure and put up with:
“So long as we live in this world we cannot escape suffering and the cross. Whence it is written in Job: “The life of man upon earth is a warfare.” No one is so perfect or so holy as not to have a cross to carry; man cannot be altogether free of the cross. Yet crosses, though troublesome and heavy, are often useful to a man, for in them he is humbled, purified, and instructed. The saints all passed through many crosses and trials to profit by them, while those who would not carry them, became reprobate and fell away. There is no state so holy, no place so secret that crosses and trials will not come. Man is never safe from them as long as he lives, for they come from within us — in sin we were born. When one cross or trial passes, another comes; we shall always have something to suffer because we have lost the state of original blessedness. Many people try to escape crosses, only to find greater ones. We cannot conquer simply by fleeing, but by patience and true humility we become stronger than all our enemies. Little by little, in patience and long-suffering you will get used to them and be able to carry them―but only by the help of God rather than by your own strength. Often take counsel when burdened with a cross; and do not be harsh with others who are fall under the cross, but console them as you yourself would wish to be consoled. Often we do not know what we can stand, but the cross shows us what we are. Some have great crosses in the beginning of their conversion, others toward the end, while some are troubled almost constantly throughout their life. Others, again, are given only light crosses, according to the wisdom and justice of Divine Providence Who weighs the status and merit of each and prepares all for the salvation of His elect. We should not despair, therefore, when we are under a cross, but pray to God the more fervently that He may see fit to help us, for according to the word of Paul, He will make issue with it that we may be able to bear it. Let us humble our souls under the hand of God in every trial and cross for He will save and exalt the humble in spirit. In crosses and trials the progress of a man is measured; in them opportunity for merit and virtue is made more manifest. When a man has no cross to carry, it is not hard for him to be fervent and devout, but if he bears up patiently in time of adversity, there is hope for great progress. Some are frequently overcome by small crosses in order that, humbled by their weakness in small trials, they may not presume on their own strength in great ones” (The Imitation of Christ, Book 1, Chapter 13).
In another chapter, The Imitation of Christ adds:
“If you do not steadily set your heart on Me, with a firm will to suffer everything for My sake, you will not be able to bear the heat of this battle or to win the crown of the blessed. You ought, therefore, to pass through all these things bravely and to oppose a strong hand to whatever stands in your way. For to him who triumphs heavenly bread is given, while for him who is too lazy to fight there remains much misery. If you look for rest in this life, how will you attain to everlasting rest? Dispose yourself, then, not for much rest but for great patience. Seek true peace, not on Earth, but in Heaven; not in men or in other creatures, but in God alone. For love of God you should undergo all things [crosses] cheerfully, all labors and sorrows, temptations and trials, anxieties, weaknesses, necessities, injuries, slanders, rebukes, humiliations, confusions, corrections, and contempt. For these are helps to virtue. These are the trials of Christ’s recruit. These form the heavenly crown. For a little brief labor I will give an everlasting crown, and for passing confusion, glory that is eternal. Do you think that you will always have spiritual consolations as you desire? My saints did not always have them. Instead, they had many afflictions, temptations of various kinds, and great desolation. Yet they bore them all patiently. They placed their confidence in God rather than in themselves, knowing that the sufferings of this life are not worthy to be compared with the glory that is to come. And you — do you wish to have at once that which others have scarcely obtained after many tears and great labors? Wait for the Lord, act bravely, and have courage. Do not lose trust. Do not turn back but devote your body and soul constantly to God’s glory. I will reward you most plentifully. I will be with you in every tribulation” (The Imitation of Christ, Book 3, Chapter 35).
In a similar vein, you could take the words of Our Lady, as revealed to Venerable Mary of Agreda: “My most holy Son and myself are trying to find among those who have arrived at the way of the cross, some soul, whom We can instruct systematically in this divine science and whom We can withdraw from the worldly and diabolical wisdom, in which the sons of Adam, with blind stubbornness, are rejecting the salutary discipline of sufferings. If thou wishest to be our disciple, then enter into this school, in which alone is taught the doctrine of the cross and the manner of reaching true peace and veritable delights. Earthly love of sensible pleasures and riches is not compatible with this wisdom; nor the vain ostentation and pomp, which fascinates the bleary-eyed worldlings, who are so covetous of passing honors, and so full of ignorant admiration for costly grandeur. If this doctrine were not most valuable and secure, We would not have taught it by word and example. This is the light, which shines in the darkness (John 1:7), loved by the elect and abhorred by the reprobate” (Our Lady to Venerable Mary of Agreda, The Mystical City of God).
On that point, let us end the section with the wise words of The Imitation of Christ, from that inimitable chapter entitled “The Royal Road of the Cross”, wherein it says:
“To many souls, the saying, ‘Deny thyself, take up thy cross and follow Me,’ seems hard, but it will be much harder to hear that final word: ‘Depart from Me, ye cursed, into everlasting fire.’ Those who hear the word of the cross and follow it willingly now, need not fear that they will hear of eternal damnation on the Day of Judgment. This sign of the cross will be in the heavens when the Lord comes to judge. Then all the servants of the cross, who during life made themselves one with the Crucified, will draw near with great trust to Christ, the judge. Why, then, do you fear to take up the cross when through it you can win a kingdom? In the cross is salvation, in the cross is life, in the cross is protection from enemies, in the cross is infusion of heavenly sweetness, in the cross is strength of mind, in the cross is joy of spirit, in the cross is highest virtue, in the cross is perfect holiness. There is no salvation of soul nor hope of everlasting life, except in the cross.
“Take up your cross, therefore, and follow Jesus, and you shall enter eternal life. He Himself opened the way before you in carrying His cross, and upon it He died for you, that you, too, might take up your cross and long to die upon it. If you die with Him, you shall also live with Him, and if you share His suffering, you shall also share His glory. Behold, in the cross is everything, and upon your dying on the cross everything depends. There is no other way to life and to true inward peace than the way of the holy cross and daily mortification. Go where you will, seek what you will, you will not find a higher way, nor a less exalted but safer way, than the way of the holy cross. Arrange and order everything to suit your will and judgment, and still you will find that some suffering must always be borne, willingly or unwillingly, and thus you will always find the cross. Either you will experience bodily pain or you will undergo tribulation of spirit in your soul. At times you will be forsaken by God, at times troubled by those about you and, what is worse, you will often grow weary of yourself.
“You cannot escape, you cannot be relieved by any remedy or comfort but must bear with it as long as God wills. For He wishes you to learn to bear trial without consolation, to submit yourself wholly to Him that you may become more humble through suffering. No one understands the passion of Christ so thoroughly or heartily as the man whose lot it is to suffer the like himself. The cross, therefore, is always ready; it awaits you everywhere. No matter where you may go, you cannot escape it, for wherever you go you take yourself with you and shall always find yourself. Turn where you will — above, below, without, or within — you will find a cross in everything, and everywhere you must have patience if you would have peace within and merit an eternal crown.
“If you carry the cross willingly, it will carry and lead you to the desired goal where indeed there shall be no more suffering, but here there shall be. If you carry it unwillingly, you create a burden for yourself and increase the load, though still you have to bear it. If you cast away one cross, you will find another and perhaps a heavier one. Do you expect to escape what no mortal man can ever avoid? Which of the saints was without a cross or trial on this earth? Not even Jesus Christ, our Lord, Whose every hour on earth knew the pain of His passion. “It behooveth Christ to suffer, and to rise again from the dead, . . . and so enter into his glory.” How is it that you look for another way than this, the royal way of the holy cross?” (The Imitation of Christ, Book 2, Chapter 12, “The Royal Road of the Cross”).
Your Nearest Station of the Cross is Your Nearest and Dearest
As said above―you don’t have to go anywhere to find the cross―not that there are many seekers of the cross in the first place! There are wore who seek to flee the cross than those who seek to find the cross! Nevertheless, even those who flee the cross, find that they have failed miserably―for God’s Providence sees to it that everyone is planted in the soil of the cross, no matter who they are, or where they are, or what they are. The nearest cross that you will find is in your nearest and dearest―that is to say, your own family. If, as The Imitation of Christ says, each man is a cross unto himself, then likewise is it true that each family is a cross to each family member. Our Lord even indicated this when He said:
You are probably like most families—where there are some who want to put the spiritual first and some do don’t; where some will try improve their spiritual life and some who won’t. That’s nothing to get embarrassed about, or to try and sweep under the carpet—it’s par for the course and Our Lord foretold it:
“Think ye, that I am come to give peace on Earth? I tell you, no; but separation! For there shall be from henceforth five in one house divided: three against two, and two against three. The father shall be divided against the son, and the son against his father, the mother against the daughter, and the daughter against the mother, the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law!” (Luke 12:51-53).
“Do not think that I came to send peace upon Earth: I came not to send peace, but the sword. For I came to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. And a man’s enemies shall be they of his own household! ... And the brother shall betray his brother unto death, and the father his son; and children shall rise up against the parents, and shall work their death! And you shall be hated by all men for My Name’s sake! ... He that loveth father or mother more than Me, is not worthy of Me; and he that loveth son or daughter more than Me, is not worthy of Me! And he that taketh not up his cross, and followeth Me, is not worthy of Me!” (Matthew 10:35-38; Mark 13:12-13).
It is a cross to battle one’s own family members, or relatives, or friends, or colleagues—but it has to be done, for we cannot love them more than God, and we cannot follow their mistaken way over God’s true narrow path. The above quote of Our Lord’s cannot be too often repeated in these day of Liberal compromise, which preaches the very opposite of what Our Lord preaches.
“Think ye, that I am come to give peace on earth? I tell you, no; but separation! Do not think that I came to send peace upon Earth: I came not to send peace, but the sword. For I came to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. For there shall be from henceforth five in one house divided: three against two, and two against three. And a man's enemies shall be they of his own household” (Matthew 10:34-36; Luke 12:51-53). “He that loveth father or mother more than Me, is not worthy of Me; and he that loveth son or daughter more than Me, is not worthy of Me. And he that taketh not up his cross, and followeth Me, is not worthy of Me” (Matthew 10:37-38).
It is the carrying of the Cross that saves us, not the carrying of a feather. Our Lord says that we will be hated for His Name’s sake, whereas He could have had it that we would loved for His Name’s sake. He could have said that all households would be united because of His teachings, but He said that all households would be divided. In having to stand up for and confess someone, it has to be Him that we stand up for and confess, even if it means hurting the feelings of family—for He has said that anyone who loves family more than Him, is not worthy of Him.
But, but, but… I don’t want to ... I can’t divide the family!
Your family will be divided anyway—probably is already, and most are possibly/probably on the wrong side of the line: the side of lukewarmness, indifference, worldliness and spiritual negligence. At least that’s the opinion of most of the spiritual masters! Why else are most souls lost? “Think ye, that I am come to give peace on Earth? I tell you, no; but separation! Do not think that I came to send peace upon Earth: I came not to send peace, but the sword. For I came to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. For there shall be from henceforth five in one house divided: three against two, and two against three. And a man’s enemies shall be they of his own household” (Matthew 10:34-36; Luke 12:51-53). “He that loveth father or mother more than Me, is not worthy of Me; and he that loveth son or daughter more than Me, is not worthy of Me. And he that taketh not up his cross, and followeth Me, is not worthy of Me” (Matthew 10:37-38). Who do you want please? God or your family? If your family does not please God as much as it ought, will you also displease God by allowing your family to remain displeasing, just so that they will be pleased by not being made to please God more? Pleeeease!!
Peace with God or Men?
We all want to live in peace with those around us—but that peace has to take second place to our being at peace with God. Sin—whether it be Mortal or Venial—is not being at peace with God, for both those sins are punishable in the own way and in different degrees. Both those sins—even Venial Sin—are the two greatest evils in the world and are offensive to God. If we make peace with sin—even Venial Sin—then we are at peace with offending God and at peace with committing the greatest evils in the world. Lukewarmness is, by definition, peace with Venial Sin. If we, and if our family members, are committing Venial Sins but are actively and currently fighting those sins, then that is a good sign; but if we or they are at peace with Venial Sin and make no efforts to lessen, eradicate and destroy Venial Sin, then we are not at peace with God, but at enmity with God. If we, and our family members, are fighting the worldly spirit, then it is a good sign; but if we have made peace with certain aspects of worldliness, then we are at enmity with God, because “whosoever therefore will be a friend of this world, becometh an enemy of God” (James 4:4).
Never Mind the Protestant Reformation―We Need a Catholic Reformation
We have become as worldly as Hell―and who the Hell cares? Hell is about the only one that cares―and rejoices to boot! We need a Catholic Reformation―a spiritual reformation to counter the worldly deformation that has hit the vast majority of Catholics, Catholic families, Catholic schools, Catholic parishes and the Catholic Church as a whole. The Church has periodically gone through periods of reform―especially in the post-Protestant Reformation period―or more properly called the “Protestant Revolution”―which began in the 1520s. It is from these reforms, or revitalizations, that we can and must take inspiration for our current need for universal reform.
One such branch of reform was seen with the Carmelites―who are supposed to be Our Lady’s “Commandos” or “Navy Seals” or “SAS”―in other words, her elite troops. Unfortunately, by the time of the Protestant Reformation (Revolution), the Carmelites―like most religious orders―had lost much of their vitality, power and strength. Read St. Teresa of Avila’s autobiography, and you will clearly see that to be true. It is no wonder that Our Lady of Good Success starts appearing during these times (late 1590s to mid-1600s) and laments the state of many things, besides giving a dire picture of the future (our days).
In the 1560’s, after St. John of the Cross joined the Carmelite order, St. Teresa of Avila asked him to help her reform movement. John supported her belief that the order should return to former stricter rule of prayer and penance―which is what Catholic families and parishes should be aiming at today. St. Teresa of Avila and St. John wanted to restore the purity and strictness of the now lax Carmelite Order, by restarting observance of its “Primitive Rule” of 1209, observance of which had been relaxed by Pope Eugene IV in 1432. Under this Rule, much of the day and night was to be spent in the recitation of the choir offices (prayers), study and devotional reading, the celebration of Mass and times of solitude. For the friars, time was to be spent evangelizing the population around the monastery. Total abstinence from meat and lengthy fasting was to be observed from the Feast of the Exaltation of the Cross (September 14th) until Easter. There were to be long periods of silence, especially between Compline (the night prayer) and Prime (morning prayer). Coarser, more simple religious habits, than those worn since 1432, were to be worn. They were to follow the rule against the wearing of shoes (also watered-down in 1432). It was from this last observance that the followers of Teresa among the Carmelites were becoming known as “discalced”, i.e., barefoot, differentiating themselves from the non-reformed friars and nuns. The Discalced Carmelites also faced much opposition from other unreformed Carmelite houses. Many Carmelites felt threatened by this reform, and some members of John’s own order kidnapped him. He was locked in a cell, six feet by ten feet, and beaten three times a week by the monks. You will face the same reaction when you try tighten-up the family rule to include more prayer and penance! Only in the 1580s―after almost 20 years of battling―did the Discalced Carmelites gain official approval of their status. Yet they carried that cross bravely and resolutely all that time―the cross will always win in the end.
Earning Your Stripes
Just as religious Orders become lax and need to reformed, so too do Catholic families become lax and need to be reformed. In yesterday’s article, we saw Our Lady and Our Lord complain about this laxity. Our Lady of Good Success laments the “relaxation in the convent” and Our Lord complains to Mother Mariana (to whom Our Lady of Good Success was appearing) that “times will come when doctrine will be commonly known among the learned and the ignorant. ... but the practice of the virtues and of these doctrines will be found in only a few souls; for this reason, saints will become rare. And precisely for this reason, My priests and My religious will fall into a fatal indifference. Their coldness will extinguish the fire of divine love, afflicting My Loving Heart with these small thorns that you see … If men, and above all, priests and religious souls, would only realize how greatly I am wounded and displeased with the coldness, indifference, and small habitual imperfections on the part of those who so closely belong to Me.... But I will not tolerate this. Halfway measures are not pleasing to Me! I desire all or nothing!” Our Lord is demanding a tightening-up of things—much like He demanded of the Carmelite Order and the Franciscan Order; much like the improvement in discipline that the Council of Trent (1545–1563) demanded all across the board throughout the Catholic Church.
“Who will do this for my family?” I hear you ask. Well, there is no better person present other than you; and there is no better time like the present! After all, are you not a Soldier for Christ? Count yourself lucky if your family doesn’t keep you locked in your room and doesn’t beat you with whips three times a week—as the Carmelite brothers of St. John of the Cross did to him!! Or if they do, then at least you can say, with many a promoted soldier, that you managed to “earn your stripes”!!!
Tightening-Up the Rivets of the Cross
In the science of physics, The Second Law of Thermodynamics―otherwise known as The Law of Entropy―basically says that everything in the universe is gradually ‘winding-down’, unless there occurs some outside (external) intervention to a thing that will either slow down, stop or reverse the process. Thus the meal you just cooked will start “winding-down” and begin to get coller and cooler―unless you intervene and place it in the oven to keep it warm or to reheat it. Likewise, your memory of your catechism will gradually wane and decrease, unless there is an intervention by you or somebody else who takes the catechism and reads it to you (or you read it for yourself)―but without that external catechism book being read to refresh your memory, your knowledge of it will decrease.
Similarly, we “wind-down” in our spiritual life. An obvious and blatant case in point is seen whenever (if ever) we go on a spiritual retreat. The retreat is the outside or external intervention―the oven, if you like―that “reheats” or “warms-us-up” spiritually. Yet, as anyone who has been on retreat, only too well knows―the “heat of the retreat” soon wears-off and we gradually slide back into being our lukewarm selves.
The work of improving anything, or most things, is always a cross, always costing us something, always painful to a greater or lesser degree. An athlete who wants to improve the time in which it takes them to run a 100 yards or meters, or a mile, or even a marathon―will have to put their body through pain in order to improve. As they say: “No pain, no gain!” Anyone who wants to tighten things up, and seeks to give more to God, will encounter the opposition―such as that listed above―both from their own lukewarm nature and from those persons who surround them. Family improvements are a typical example of this. One parent may decide that things have deteriorated too much and will seek to tighten things up. The result will almost always be one of opposition―complaining, whining, mocking, arguing, etc. But if you don’t tighten-up, then Our Lord will stand against you! It reminds us of His words in Scripture: “Every one therefore that shall confess Me before men, I will also confess him before My Father Who is in Heaven. But he that shall deny Me before men, I will also deny him before My Father Who is in Heaven” (Matthew 10:32-33). “For he that shall be ashamed of Me, and of My words, in this adulterous and sinful generation: the Son of man also will be ashamed of him, when he shall come in the glory of His Father with the holy angels” (Mark 8:38).
So when that religious division that Our Lord speaks about― “Think ye, that I am come to give peace on earth? I tell you, no; but separation. Do not think that I came to send peace upon Earth: I came not to send peace, but the sword. For there shall be from henceforth five in one house divided: three against two, and two against three. And a man’s enemies shall be they of his own household”— when that religious division comes to your family, then who will you stand with? Family or Christ? Will you dump the Cross or take up the Cross? When your family is divided over religious matters—will you take the broad, wide, easy road or the stricter narrow road? Will you dump the Cross or take up the Cross? What is Our Lady advocating in her apparitions—the easy road or the harder road? Will you dump the Cross or take up the Cross? Will you do the Liberal thing, and side with both sides? We all come to the crossroads at some point in our life―taking the wrong road can be fatal.
The “Sign of the Cross” is not a sign of our times. Rather than make the Sign of the Cross, most Catholics prefer to sign into their social media account, or sign into their e-mail account, or sign into some website they subscribe to, etc. They get more of a “buzz” and more of “a kick out of that” than they get out of signing into God’s “site” with a Sign of a Cross.
The Sign of the Cross used to be made numerous times every day―nowadays there are some Catholics who don’t even make it once a day, or, at best, only a few times a day. For a true Catholic, the very first moment of the day would (should) begin with the making of the Sign of Cross at the very first moment of waking―after which they would hit the floor with their knees and “post” a few prayers on God’s “website” (Heaven) or “e-mail” God those prayers. Nowadays, it is the new god on the block―the smartphone―that gets that privilege, with an overwhelming number of persons admitting that the first thing they do upon rising is check and/or use their smartphone for one reason or another―if nothing other than to simply turn off the alarm that woke them, but that often leads to a brief check for this, that or the other―text messages, e-mail, weather, etc.
The true Catholic―if they didn’t make several additional Signs of the Cross during morning prayers (which some prayers might include as part of the prayer)―would end their morning prayers with another Sign of the Cross. The Sign of the Cross would next be met at the breakfast table or just before eating, when the Sign of Cross would be made before and after saying “Grace Before Meals”―and repeated twice again once the meal was finished by making the Sign of the Cross before and after “Grace After Meals.”
Soon after that, before driving to work or school, two more Signs of the Cross would be made―before and after saying a “Prayer for the Road.” At school, the Sign of the Cross would be made numerous times―at several times at morning assembly prayers, before and after each class of the day, before and after the noontime Angelus (during which we specifically mention the Cross: “we may by His Passion and Cross be brought to the glory of His resurrection,” etc.), and made many times at weekday Mass, which used to be a daily occurrence in Catholic schools. On that note, please note that during a Mass (the Latin Mass), the Sign of the Cross is made over 50 times. More Signs of the Cross would follow at lunch and the afternoon classes. More Signs of the Cross would come on the drive back home and even more Signs of the Cross would occur at the evening meal, the family Rosary, night prayers, and a final Sign of the Cross before falling asleep.
The Symbol Remains―The Sincerity Has Disappeared―Superficiality Replaces It
Today, however, such a description, as stated above, rarely exists in reality―the norm is quite the opposite. Very few would disagree and argue with the statement that most of the world is superficial. Superficiality has almost become the DNA of the world. We see it in politics, in business, in social life, in the depth of knowledge, in the conveyance of feelings, in casual day-to-day conversation, even in home and family life. The obvious and inevitable offshoot of all this superficiality is that we become superficial in our religion, in our Faith, in our spiritual life, and with God. The externals are still there―the Crucifixes, the Rosary Beads, the Medals, the Mass, etc. ― but the life or soul of these things is missing, the sincerity has disappeared, superficiality has appeared, and all these external signs are reduced to quasi-superstitious symbols―even though nobody would dare to call them that or admit to having that attitude.
Here is an interesting observation from a USA Catholic visiting the largest Catholic country in the world―Brazil: “An interesting choreography, of sorts, can be seen during rush hour, in front of the church Nossa Senhora da Paz, in Ipanema, Rio de Janeiro. There, among the evening stream of pedestrians, cars, and buses, many people, both outside and inside vehicles, face the church when passing in front of it and do the sign of the cross in a perfectly timed and almost automatic movement. For an outsider, this would appear to be a natural occurrence in the world’s largest Catholic nation, but as some Brazilians will readily admit, such displays should not be considered signs of a devoted Catholic population, but superficial manifestations. ‘Everybody says they are Catholic, but nobody really is,’ a local friend told me. ‘Futebol (soccer) is more of a religion than Catholicism.’ … Should we take this as the modern pretense we see elsewhere? … Religious practices in the country, starting with Catholicism, have all incorporated, and even been created from, interactions with practices and traditions from all the others … It is true that many people who identify as Catholics are not practicing Catholics. But then, like my friend admitted, almost nobody really is.”
How often do we forget why we are attending the Holy Sacrifice of the Mass and become concerned only over whether other people see how much we give in the offertory, or how well we sing hymns, or how seemingly devout we appear during Mass? For most persons, their mind and heart is not fully engaged in the Holy Sacrifice―the mind and heart wander and the Holy Sacrifice quickly becomes a superficial sacrifice. The same is often true for Holy Communion. The same is often true for our confessions. The same can be said of our prayers and (if we even make any) meditations. They are mechanical, routine, automatic, with little or no supernatural feelings or desires. They are more of a chore than an enthusiastic passion. Instead of passionately waiting for them to happen or begin, we passionately can’t wait until they are over and done with!
We see this superficiality manifested by rushed, inattentive, half-made genuflections before the Blessed Sacrament; or hasty, half-made Signs of the Cross; or rushed, distracted prayers and Rosaries; speedy, fast-track Masses; express-lane Communions; micro-waved vague confessions; soulless and heartless hymns―all of which is closer to being a “Catholic-Assembly-Line” that a true spiritual living of the Faith. We kneel, we join our hands in prayer, we bow, we genuflect, we make signs of the cross, we carry Rosaries, we wear scapulars, we say prayers, we go to Mass, we receive Holy Communion, etc. ― but all of these things are mere externals, ecclesiastical etiquette, but these actions are merely like feathers without a bird underneath them. There is little thought and little understanding of the purpose, significance, symbolism and spirituality of these things―they are mere externals that smugly satisfy our superficial Faith. A five-year-old child is taught to make a sign of the cross, to say a certain prayer, to use holy water, to answer a catechism question―such as “What is God? God is a spirit!”―without really knowing or understanding all that these things mean, represent, symbolize and effect. For a five-year-old child, this is fine, it is only a beginning―but we should not remain in the childish state of knowledge and understanding―it is only skin deep, superficial. It is of such a superficiality and immaturity that Our Lord speaks, when He says: “Well did Isaias prophesy of you hypocrites, as it is written: ‘This people honoreth Me with their lips, but their heart is far from Me!’” (Mark 7:6). Most Catholics today are “lip-service” Catholics living in a spiritual “express-lane” in their prayer life, and using the “fast-check-out-lane” after Holy Communion and Mass.
That is classic immaturity―to perform the externals (looking to be mature), while interiorly we are distracted, disconnected, disorientated like an immature child, who is told to apologize and begrudgingly spits out the words “I’m sorry!!!” when it is clear that those words come only from the lips and not the heart. Part of maturity is acceptance of responsibility―immature people are always making excuses, “passing-the-buck”, pointing the finger at others and blaming someone or something else other than themselves. In confession, they will ‘confess’ or tell the sins of others as much (or even more than) their own sins―all of this comes from a lack of maturity or lack of an ability to accept responsibility.
The Superficiality of Immaturity and the Immaturity of Superficiality
We often neglect to dig deeper, to think more, to reflect on what is going on inside us and around us and are too busy to slow down to be with God. As a result, we run the high risk of remaining stuck as spiritual infants, failing to develop into spiritually/emotionally mature adults in Christ. As St. Paul writes: “Brethren, do not become children in sense: but in malice be children, and in sense be perfect” (1 Corinthians 14:20). In other words, St. Paul is saying: “Do not think like mere children, but if you are going to imitate children, then imitate their lack of maliciousness that comes from their thoughtlessness―but in your own thoughts, be mature and not childish!” Elsewhere St. Paul adds: “When I was a child, I spoke as a child, I understood as a child, I thought as a child. But, when I became a man, I put away the things of a child” (1 Corinthians 13:11). Nowadays, adults still act like children, want to play like children, react to disappointments like children and make excuses like children. The side-effect of this is a neglect of the Cross of Christ―for children are usually more protected from difficulties, stresses, strains and are usually exempt or excused from heavy and hard labor.
Taking the above quote from St. Paul about being a child―you could add to it another quote or two from St. Paul, so that it reads thus: “When I was a child, I spoke as a child, I understood as a child, I thought as a child. But, when I became a man, I put away the things of a child” (1 Corinthians 13:11) “that I may live to God―with Christ I am nailed to the Cross” (Galatians 2:19) … “God forbid that I should glory, save in the Cross of our Lord Jesus Christ; by Whom the world is crucified to me, and I to the world” (Galatians 6:14) … “The Jews require signs, and the Greeks seek after wisdom! But we preach Christ crucified―unto the Jews indeed a stumbling-block, and unto the Gentiles it is foolishness” (1 Corinthians 1:22-23) ... “Be ye followers of me, brethren … For many walk, of whom I have told you often and now tell you weeping, that they are enemies of the Cross of Christ―whose end is destruction; whose God is their belly; and whose glory is in their shame; who mind earthly things” (Philippians 3:17-19).
When you care for earthly things, worldly pleasures, comfort and ease, fun and entertainment, then you instinctively develop a dislike for the cross and suffering, or even a detestation for the cross and suffering. In this age of technology and comfort, we have become a generation of cross avoiders and cross voiders. We run from the cross, and, if we cannot escape it, we make it void by our complaints, whine, moans and groans. This reminds us a little of St. Simon of Cyrene, who didn’t want to carry Jesus’ cross, but was forced to do so: “And going out, they found a man of Cyrene, named Simon―him they forced to take up His [Jesus’] cross” (Matthew 27:32). Most people in this world do not want the cross―and so God forces the cross upon them by His Divine Providence. But what is God forcing them to take? Poison? No, the cross is no poison, but healthy medicine―even though it tastes bitter. But many medicines do taste bitter―even natural medicines in the form of food―for as they say: “Bitter is better” in many if not most cases. Garlic is bitter, cayenne is sharp, lemon is bitter, ginger is sharp, many herbs are bitter―yet they are among the best medicines that we have. Yet, the “thoughts and ways of the Lord” (Isaias 55:8-9) become abhorrent, unfair, too difficult, too demanding, too bitter, too sharp―to the point that we are tempted to cry out with the Chosen People of old: “The way of the Lord is not right!” (Ezechiel 18:25)―to which God answers: “Hear ye, therefore, O house of Israel! Is it My way that is not right, and are not rather your ways perverse?”
Hence the liturgy for the Mass of the Exaltation of Holy Cross, states: “It behooves us to glory in the Cross of our Lord Jesus Christ: in Whom is our salvation, life, and resurrection: by Whom we are saved, and delivered” (Entrance Hymn or Introit) … “Through the sign of the Holy Cross protect Thy people, O Lord, from the snares of all their enemies” (Offertory Verse) … “O holy Lord, Father almighty, everlasting God, Who didst establish the salvation of mankind on the tree of the Cross” (Preface) … “Deliver us from our enemies, O our God, through the sign of the Cross” (Communion Verse).
Don’t Bury Your Talent―Don't Bury Your Cross!
Undoubtedly you know the Parable of the Talents, where the Lord gives to each of his servants a number of talents according to the capabilities, expecting them to use and work with what they have been given in order to show some profit―to one the Lord gives 5 talents, to another 2 talents and to a third only 1 talent. The one who received 5 talents produced a profit of an additional 5 talents; the one with two talents produced 2 more talents; but the servant who was given 1 talent, buried it in the ground and was profitless (Matthew 25:14-30). You could just as well substitute the word “Cross” for the word “Talent”―for God gives everyone crosses of different types and numbers according to their capabilities, just as the Lord gave his servants differing numbers of talents according to their capabilities. Are we “working” on our crosses, are we “profiting” from our crosses, or are we “burying” our crosses―that is to say, are we throwing them away, getting rid of them, burying them?
Without that Cross of Christ there is no salvation—hence the liturgy gives us phrases such as: “Ave Crux, spes unica!” (“Hail Cross, our sole hope!”) and “In cruce salus” (“In the cross is salvation”). One day―as has been prophesied―you may not have the Sacrifice of the Mass and Holy Communion available to you, because it will have been “taken away”—but the cross will never be taken aways, it is always available to you and always will be available to you until the day you die (whether you want that cross or not). If you bury your cross—like the man who buried his talent in the ground (Matthew 25:14-30)—then your salvation is dead and buried! Just like that man, who buried the talent, we risk hearing the words: “And his lord answering, said to him: ‘Wicked and slothful servant, thou knewest that I reap where I sow not, and gather where I have not strewed! Thou oughtest therefore to have committed my money to the bankers, and at my coming I should have received my own with usury. Take ye away therefore the talent from him, and give it to him that hath ten talents. For to everyone that hath shall be given, and he shall abound: but from him that hath not, that also which he seemeth to have shall be taken away. And the unprofitable servant cast ye out into the exterior darkness. There shall be weeping and gnashing of teeth!’” (Matthew 25:26-30). Our crosses are far more precious than any talents (money) that we have― the talents, spoken of in the Gospel, denote money and not skills or abilities. We cannot buy our way into Heaven with money (except by giving alms), but we can buy Heaven with the cross.
This is why Our Lord says emphatically: “If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me!” (Luke 9:23) … “And he that taketh not up his cross, and followeth Me, is not worthy of Me!” (Matthew 10:38). There is absolutely no “wiggle-room” in those words—no loophole, no escape clause, no compromise—it is a “non-negotiable” fact. There is no salvation outside Christ and He is to be found on the Cross—that is why we have the Crucifix overlooking every altar and the Stations of the Cross peering down upon us from all sides—in season and out of season, during Lent and outside of Lent, before Good Friday, during Good Friday and after Good Friday―the message is ever the same: “Ave Crux, spes unica!” (“Hail Cross, our sole hope!”) and “In cruce salus” (“In the cross is salvation”). Yet we must be aware of the danger that St. Augustine speaks of― St. Augustine tells us that the same crosses lead some souls to Heaven, but other souls to Hell. By this he means that some souls accept their crosses and sufferings—like the ‘Good Thief’ on the cross; whereas others refuse their crosses and sufferings and seek to escape them—like the ‘Bad Thief’ on the cross. The ‘Good Thief’ ended up in Paradise, the ‘Bad Thief’ did not! Likewise, the same temptations will lead some souls to Heaven, but other souls to Hell. It depends upon whether the temptation is powerfully rejected or gladly accepted.
It’s a Cross to Put God First
It is not easy putting God first in our lives. In fact, it is hard to consistently put God first in our lives. In other words, it is a cross to put God first in our lives. Most Catholics are slowly slipping down the slippery slope away from God. They no longer treasured the divine and have replaced it with the human. Now we are even slowly slipping down the slippery slope away from the human aspect of life and leave it behind for mere material things, i.e. our job, our hobbies, the smartphone, the computer, etc. It is amazing to see those who have first of all abandoned God for the large part of their lives, now also abandoning their family and friends for their material electronic parent-teacher-and-buddy-all-rolled-into-one, which is their smartphone and its ever growing Artificial Intelligence. We leave the feet of God to sit at the feet of mere people; and then leave them to play with things—and sometimes sinful things. We hate being Marys and so we become Marthas: “Now it came to pass, as they went, that Jesus entered into a certain town: and a certain woman named Martha, received Him into her house. And she had a sister called Mary, who sitting also at the Lord’s feet, heard His word. But Martha was busy about much serving. Who stood and said: ‘Lord! Hast thou no care that my sister hath left me alone to serve? Speak to her, therefore, that she help me!’ And the Lord answering, said to her: ‘Martha! Martha! Thou art careful, and art troubled about many things! But one thing is necessary! Mary hath chosen the best part, which shall not be taken away from her!” (Luke 10:38-42).
Morning Cross or Morning Coffee?
We used to be taught to make a Sign of the Cross upon waking up and then to hit the floor on our knees for a few short prayers, before our habitual morning routine which would include even more prayers, once we were dressed. It would be interesting to see what the statistics would show on prayers being said upon our first moment of waking. If we can manage a mumbled, half-asleep, “Morning, honey!” to the beloved spouse, then we can surely manage a “Morning, Lord!” to our beloved Maker and Provider. Our reaction or action towards God, first thing in the morning, may not be an all-defining moment that measures our spiritual attitude, but it certainly does reveal a lot. If we are not in the habit of greeting God first thing in the morning, then we will probably feel awkward or hypocritical starting now—but we have to start somewhere! When you have fallen-out with someone, the first words of reconciliation might not be very endearing or even believable—but I guess it’s much like going to Confession and telling God we’re sorry for some sin—for the 100th time! If we begin the new habit, however clumsily or awkwardly, it will soon start to make us feel a little different. Above all, try not to put the refrigerator, coffee machine, TV, radio, computer, or bar of soap, before God. It might not mean a lot to you now, but when you die, you’ll be glad you did. If God is to come first in our lives, then it is only natural (or supernatural) that He comes first “first thing in the morning”!
Don’t Fit God Around Your Schedule—Fit Your Schedule Around God
This is another “biggie” where we show that our practice is not aligned with our theory about putting God first. So many people do what THEY want to do first, and fit God in somewhere—almost as if they were doing God a favor! Fitting God into the schedule can be a pain and a cross for most people. Whenever they do throw God some crumbs (few minutes) from the many hours in their day, they say or think in effect: “Hey, God! Aren’t I good? See! I can fit you into my busy schedule!” The modern-day person is sometimes big on scheduling—computers and smart-phones have all the apps you need to schedule everything: they have the thing beeping a warning ‘x’ number of minutes in advance; pop-ups on the screen reminding you of your appointments, multiple alarm functions that allow to set tens and tens of alarms each day, or repeated weekly, etc. You would think that people would program in an alarm to ring in time for the Angelus three times a day; or perhaps a beep on the hour, every hour, for a prayer ejaculation honoring God; or set alarms that remind everyone that a certain time each day is Rosary time; or select as a tune for the phone ringer that is perhaps a hymn (it can be done) and so raise the mind to Heaven each time the phone rings. What we are trying to say is that God should be scheduled into the day at fixed times, rather than have Him hang around to see if you can “fit Him in somewhere between appointments or clients.”
We have set times, some of which are inflexible, but when it comes to God, there is no set time for God—we’ll just get round to Him when we can. Can you imagine Sunday Mass only starting when everyone in the parish manages to get there? Sunday Mass has a certain time—and you have to arrange the rest of schedule to fit in with that time. God’s time will not change from Sunday to Sunday. When we fail to give God a fixed time ourselves, but leave it flux, it is another clear sign that God does not really come first in practice, even though we insist He is first, in theory. We need to nail ourselves to God like Christ was nailed to His Cross―but that would make too many people angry and cross, which would cross the boundaries they have laid down for the presence of God in their lives―only so much of God and no more!
Don’t Bother Going to Find the Cross―Stay Where You Are and It Will Find You!
You don’t have to go anywhere special to find a cross―the cross will find you. It is as though God has programmed the cross to say: “Don’t call us―we will call on you! Don’t come looking for us―we will find you, we will come to you, we will come to your home!” The following passage from The Imitation of Christ indicates this in speaking of temptations―that there is no escape from them. Here is that passage―except the word “CROSS” has been inserted in place of the word “TEMPATION”, which is not wrong in itself, for all temptations are but just one kind of many crosses that we have to endure and put up with:
“So long as we live in this world we cannot escape suffering and the cross. Whence it is written in Job: “The life of man upon earth is a warfare.” No one is so perfect or so holy as not to have a cross to carry; man cannot be altogether free of the cross. Yet crosses, though troublesome and heavy, are often useful to a man, for in them he is humbled, purified, and instructed. The saints all passed through many crosses and trials to profit by them, while those who would not carry them, became reprobate and fell away. There is no state so holy, no place so secret that crosses and trials will not come. Man is never safe from them as long as he lives, for they come from within us — in sin we were born. When one cross or trial passes, another comes; we shall always have something to suffer because we have lost the state of original blessedness. Many people try to escape crosses, only to find greater ones. We cannot conquer simply by fleeing, but by patience and true humility we become stronger than all our enemies. Little by little, in patience and long-suffering you will get used to them and be able to carry them―but only by the help of God rather than by your own strength. Often take counsel when burdened with a cross; and do not be harsh with others who are fall under the cross, but console them as you yourself would wish to be consoled. Often we do not know what we can stand, but the cross shows us what we are. Some have great crosses in the beginning of their conversion, others toward the end, while some are troubled almost constantly throughout their life. Others, again, are given only light crosses, according to the wisdom and justice of Divine Providence Who weighs the status and merit of each and prepares all for the salvation of His elect. We should not despair, therefore, when we are under a cross, but pray to God the more fervently that He may see fit to help us, for according to the word of Paul, He will make issue with it that we may be able to bear it. Let us humble our souls under the hand of God in every trial and cross for He will save and exalt the humble in spirit. In crosses and trials the progress of a man is measured; in them opportunity for merit and virtue is made more manifest. When a man has no cross to carry, it is not hard for him to be fervent and devout, but if he bears up patiently in time of adversity, there is hope for great progress. Some are frequently overcome by small crosses in order that, humbled by their weakness in small trials, they may not presume on their own strength in great ones” (The Imitation of Christ, Book 1, Chapter 13).
In another chapter, The Imitation of Christ adds:
“If you do not steadily set your heart on Me, with a firm will to suffer everything for My sake, you will not be able to bear the heat of this battle or to win the crown of the blessed. You ought, therefore, to pass through all these things bravely and to oppose a strong hand to whatever stands in your way. For to him who triumphs heavenly bread is given, while for him who is too lazy to fight there remains much misery. If you look for rest in this life, how will you attain to everlasting rest? Dispose yourself, then, not for much rest but for great patience. Seek true peace, not on Earth, but in Heaven; not in men or in other creatures, but in God alone. For love of God you should undergo all things [crosses] cheerfully, all labors and sorrows, temptations and trials, anxieties, weaknesses, necessities, injuries, slanders, rebukes, humiliations, confusions, corrections, and contempt. For these are helps to virtue. These are the trials of Christ’s recruit. These form the heavenly crown. For a little brief labor I will give an everlasting crown, and for passing confusion, glory that is eternal. Do you think that you will always have spiritual consolations as you desire? My saints did not always have them. Instead, they had many afflictions, temptations of various kinds, and great desolation. Yet they bore them all patiently. They placed their confidence in God rather than in themselves, knowing that the sufferings of this life are not worthy to be compared with the glory that is to come. And you — do you wish to have at once that which others have scarcely obtained after many tears and great labors? Wait for the Lord, act bravely, and have courage. Do not lose trust. Do not turn back but devote your body and soul constantly to God’s glory. I will reward you most plentifully. I will be with you in every tribulation” (The Imitation of Christ, Book 3, Chapter 35).
In a similar vein, you could take the words of Our Lady, as revealed to Venerable Mary of Agreda: “My most holy Son and myself are trying to find among those who have arrived at the way of the cross, some soul, whom We can instruct systematically in this divine science and whom We can withdraw from the worldly and diabolical wisdom, in which the sons of Adam, with blind stubbornness, are rejecting the salutary discipline of sufferings. If thou wishest to be our disciple, then enter into this school, in which alone is taught the doctrine of the cross and the manner of reaching true peace and veritable delights. Earthly love of sensible pleasures and riches is not compatible with this wisdom; nor the vain ostentation and pomp, which fascinates the bleary-eyed worldlings, who are so covetous of passing honors, and so full of ignorant admiration for costly grandeur. If this doctrine were not most valuable and secure, We would not have taught it by word and example. This is the light, which shines in the darkness (John 1:7), loved by the elect and abhorred by the reprobate” (Our Lady to Venerable Mary of Agreda, The Mystical City of God).
On that point, let us end the section with the wise words of The Imitation of Christ, from that inimitable chapter entitled “The Royal Road of the Cross”, wherein it says:
“To many souls, the saying, ‘Deny thyself, take up thy cross and follow Me,’ seems hard, but it will be much harder to hear that final word: ‘Depart from Me, ye cursed, into everlasting fire.’ Those who hear the word of the cross and follow it willingly now, need not fear that they will hear of eternal damnation on the Day of Judgment. This sign of the cross will be in the heavens when the Lord comes to judge. Then all the servants of the cross, who during life made themselves one with the Crucified, will draw near with great trust to Christ, the judge. Why, then, do you fear to take up the cross when through it you can win a kingdom? In the cross is salvation, in the cross is life, in the cross is protection from enemies, in the cross is infusion of heavenly sweetness, in the cross is strength of mind, in the cross is joy of spirit, in the cross is highest virtue, in the cross is perfect holiness. There is no salvation of soul nor hope of everlasting life, except in the cross.
“Take up your cross, therefore, and follow Jesus, and you shall enter eternal life. He Himself opened the way before you in carrying His cross, and upon it He died for you, that you, too, might take up your cross and long to die upon it. If you die with Him, you shall also live with Him, and if you share His suffering, you shall also share His glory. Behold, in the cross is everything, and upon your dying on the cross everything depends. There is no other way to life and to true inward peace than the way of the holy cross and daily mortification. Go where you will, seek what you will, you will not find a higher way, nor a less exalted but safer way, than the way of the holy cross. Arrange and order everything to suit your will and judgment, and still you will find that some suffering must always be borne, willingly or unwillingly, and thus you will always find the cross. Either you will experience bodily pain or you will undergo tribulation of spirit in your soul. At times you will be forsaken by God, at times troubled by those about you and, what is worse, you will often grow weary of yourself.
“You cannot escape, you cannot be relieved by any remedy or comfort but must bear with it as long as God wills. For He wishes you to learn to bear trial without consolation, to submit yourself wholly to Him that you may become more humble through suffering. No one understands the passion of Christ so thoroughly or heartily as the man whose lot it is to suffer the like himself. The cross, therefore, is always ready; it awaits you everywhere. No matter where you may go, you cannot escape it, for wherever you go you take yourself with you and shall always find yourself. Turn where you will — above, below, without, or within — you will find a cross in everything, and everywhere you must have patience if you would have peace within and merit an eternal crown.
“If you carry the cross willingly, it will carry and lead you to the desired goal where indeed there shall be no more suffering, but here there shall be. If you carry it unwillingly, you create a burden for yourself and increase the load, though still you have to bear it. If you cast away one cross, you will find another and perhaps a heavier one. Do you expect to escape what no mortal man can ever avoid? Which of the saints was without a cross or trial on this earth? Not even Jesus Christ, our Lord, Whose every hour on earth knew the pain of His passion. “It behooveth Christ to suffer, and to rise again from the dead, . . . and so enter into his glory.” How is it that you look for another way than this, the royal way of the holy cross?” (The Imitation of Christ, Book 2, Chapter 12, “The Royal Road of the Cross”).
Your Nearest Station of the Cross is Your Nearest and Dearest
As said above―you don’t have to go anywhere to find the cross―not that there are many seekers of the cross in the first place! There are wore who seek to flee the cross than those who seek to find the cross! Nevertheless, even those who flee the cross, find that they have failed miserably―for God’s Providence sees to it that everyone is planted in the soil of the cross, no matter who they are, or where they are, or what they are. The nearest cross that you will find is in your nearest and dearest―that is to say, your own family. If, as The Imitation of Christ says, each man is a cross unto himself, then likewise is it true that each family is a cross to each family member. Our Lord even indicated this when He said:
You are probably like most families—where there are some who want to put the spiritual first and some do don’t; where some will try improve their spiritual life and some who won’t. That’s nothing to get embarrassed about, or to try and sweep under the carpet—it’s par for the course and Our Lord foretold it:
“Think ye, that I am come to give peace on Earth? I tell you, no; but separation! For there shall be from henceforth five in one house divided: three against two, and two against three. The father shall be divided against the son, and the son against his father, the mother against the daughter, and the daughter against the mother, the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law!” (Luke 12:51-53).
“Do not think that I came to send peace upon Earth: I came not to send peace, but the sword. For I came to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. And a man’s enemies shall be they of his own household! ... And the brother shall betray his brother unto death, and the father his son; and children shall rise up against the parents, and shall work their death! And you shall be hated by all men for My Name’s sake! ... He that loveth father or mother more than Me, is not worthy of Me; and he that loveth son or daughter more than Me, is not worthy of Me! And he that taketh not up his cross, and followeth Me, is not worthy of Me!” (Matthew 10:35-38; Mark 13:12-13).
It is a cross to battle one’s own family members, or relatives, or friends, or colleagues—but it has to be done, for we cannot love them more than God, and we cannot follow their mistaken way over God’s true narrow path. The above quote of Our Lord’s cannot be too often repeated in these day of Liberal compromise, which preaches the very opposite of what Our Lord preaches.
“Think ye, that I am come to give peace on earth? I tell you, no; but separation! Do not think that I came to send peace upon Earth: I came not to send peace, but the sword. For I came to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. For there shall be from henceforth five in one house divided: three against two, and two against three. And a man's enemies shall be they of his own household” (Matthew 10:34-36; Luke 12:51-53). “He that loveth father or mother more than Me, is not worthy of Me; and he that loveth son or daughter more than Me, is not worthy of Me. And he that taketh not up his cross, and followeth Me, is not worthy of Me” (Matthew 10:37-38).
It is the carrying of the Cross that saves us, not the carrying of a feather. Our Lord says that we will be hated for His Name’s sake, whereas He could have had it that we would loved for His Name’s sake. He could have said that all households would be united because of His teachings, but He said that all households would be divided. In having to stand up for and confess someone, it has to be Him that we stand up for and confess, even if it means hurting the feelings of family—for He has said that anyone who loves family more than Him, is not worthy of Him.
But, but, but… I don’t want to ... I can’t divide the family!
Your family will be divided anyway—probably is already, and most are possibly/probably on the wrong side of the line: the side of lukewarmness, indifference, worldliness and spiritual negligence. At least that’s the opinion of most of the spiritual masters! Why else are most souls lost? “Think ye, that I am come to give peace on Earth? I tell you, no; but separation! Do not think that I came to send peace upon Earth: I came not to send peace, but the sword. For I came to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. For there shall be from henceforth five in one house divided: three against two, and two against three. And a man’s enemies shall be they of his own household” (Matthew 10:34-36; Luke 12:51-53). “He that loveth father or mother more than Me, is not worthy of Me; and he that loveth son or daughter more than Me, is not worthy of Me. And he that taketh not up his cross, and followeth Me, is not worthy of Me” (Matthew 10:37-38). Who do you want please? God or your family? If your family does not please God as much as it ought, will you also displease God by allowing your family to remain displeasing, just so that they will be pleased by not being made to please God more? Pleeeease!!
Peace with God or Men?
We all want to live in peace with those around us—but that peace has to take second place to our being at peace with God. Sin—whether it be Mortal or Venial—is not being at peace with God, for both those sins are punishable in the own way and in different degrees. Both those sins—even Venial Sin—are the two greatest evils in the world and are offensive to God. If we make peace with sin—even Venial Sin—then we are at peace with offending God and at peace with committing the greatest evils in the world. Lukewarmness is, by definition, peace with Venial Sin. If we, and if our family members, are committing Venial Sins but are actively and currently fighting those sins, then that is a good sign; but if we or they are at peace with Venial Sin and make no efforts to lessen, eradicate and destroy Venial Sin, then we are not at peace with God, but at enmity with God. If we, and our family members, are fighting the worldly spirit, then it is a good sign; but if we have made peace with certain aspects of worldliness, then we are at enmity with God, because “whosoever therefore will be a friend of this world, becometh an enemy of God” (James 4:4).
Never Mind the Protestant Reformation―We Need a Catholic Reformation
We have become as worldly as Hell―and who the Hell cares? Hell is about the only one that cares―and rejoices to boot! We need a Catholic Reformation―a spiritual reformation to counter the worldly deformation that has hit the vast majority of Catholics, Catholic families, Catholic schools, Catholic parishes and the Catholic Church as a whole. The Church has periodically gone through periods of reform―especially in the post-Protestant Reformation period―or more properly called the “Protestant Revolution”―which began in the 1520s. It is from these reforms, or revitalizations, that we can and must take inspiration for our current need for universal reform.
One such branch of reform was seen with the Carmelites―who are supposed to be Our Lady’s “Commandos” or “Navy Seals” or “SAS”―in other words, her elite troops. Unfortunately, by the time of the Protestant Reformation (Revolution), the Carmelites―like most religious orders―had lost much of their vitality, power and strength. Read St. Teresa of Avila’s autobiography, and you will clearly see that to be true. It is no wonder that Our Lady of Good Success starts appearing during these times (late 1590s to mid-1600s) and laments the state of many things, besides giving a dire picture of the future (our days).
In the 1560’s, after St. John of the Cross joined the Carmelite order, St. Teresa of Avila asked him to help her reform movement. John supported her belief that the order should return to former stricter rule of prayer and penance―which is what Catholic families and parishes should be aiming at today. St. Teresa of Avila and St. John wanted to restore the purity and strictness of the now lax Carmelite Order, by restarting observance of its “Primitive Rule” of 1209, observance of which had been relaxed by Pope Eugene IV in 1432. Under this Rule, much of the day and night was to be spent in the recitation of the choir offices (prayers), study and devotional reading, the celebration of Mass and times of solitude. For the friars, time was to be spent evangelizing the population around the monastery. Total abstinence from meat and lengthy fasting was to be observed from the Feast of the Exaltation of the Cross (September 14th) until Easter. There were to be long periods of silence, especially between Compline (the night prayer) and Prime (morning prayer). Coarser, more simple religious habits, than those worn since 1432, were to be worn. They were to follow the rule against the wearing of shoes (also watered-down in 1432). It was from this last observance that the followers of Teresa among the Carmelites were becoming known as “discalced”, i.e., barefoot, differentiating themselves from the non-reformed friars and nuns. The Discalced Carmelites also faced much opposition from other unreformed Carmelite houses. Many Carmelites felt threatened by this reform, and some members of John’s own order kidnapped him. He was locked in a cell, six feet by ten feet, and beaten three times a week by the monks. You will face the same reaction when you try tighten-up the family rule to include more prayer and penance! Only in the 1580s―after almost 20 years of battling―did the Discalced Carmelites gain official approval of their status. Yet they carried that cross bravely and resolutely all that time―the cross will always win in the end.
Earning Your Stripes
Just as religious Orders become lax and need to reformed, so too do Catholic families become lax and need to be reformed. In yesterday’s article, we saw Our Lady and Our Lord complain about this laxity. Our Lady of Good Success laments the “relaxation in the convent” and Our Lord complains to Mother Mariana (to whom Our Lady of Good Success was appearing) that “times will come when doctrine will be commonly known among the learned and the ignorant. ... but the practice of the virtues and of these doctrines will be found in only a few souls; for this reason, saints will become rare. And precisely for this reason, My priests and My religious will fall into a fatal indifference. Their coldness will extinguish the fire of divine love, afflicting My Loving Heart with these small thorns that you see … If men, and above all, priests and religious souls, would only realize how greatly I am wounded and displeased with the coldness, indifference, and small habitual imperfections on the part of those who so closely belong to Me.... But I will not tolerate this. Halfway measures are not pleasing to Me! I desire all or nothing!” Our Lord is demanding a tightening-up of things—much like He demanded of the Carmelite Order and the Franciscan Order; much like the improvement in discipline that the Council of Trent (1545–1563) demanded all across the board throughout the Catholic Church.
“Who will do this for my family?” I hear you ask. Well, there is no better person present other than you; and there is no better time like the present! After all, are you not a Soldier for Christ? Count yourself lucky if your family doesn’t keep you locked in your room and doesn’t beat you with whips three times a week—as the Carmelite brothers of St. John of the Cross did to him!! Or if they do, then at least you can say, with many a promoted soldier, that you managed to “earn your stripes”!!!
Tightening-Up the Rivets of the Cross
In the science of physics, The Second Law of Thermodynamics―otherwise known as The Law of Entropy―basically says that everything in the universe is gradually ‘winding-down’, unless there occurs some outside (external) intervention to a thing that will either slow down, stop or reverse the process. Thus the meal you just cooked will start “winding-down” and begin to get coller and cooler―unless you intervene and place it in the oven to keep it warm or to reheat it. Likewise, your memory of your catechism will gradually wane and decrease, unless there is an intervention by you or somebody else who takes the catechism and reads it to you (or you read it for yourself)―but without that external catechism book being read to refresh your memory, your knowledge of it will decrease.
Similarly, we “wind-down” in our spiritual life. An obvious and blatant case in point is seen whenever (if ever) we go on a spiritual retreat. The retreat is the outside or external intervention―the oven, if you like―that “reheats” or “warms-us-up” spiritually. Yet, as anyone who has been on retreat, only too well knows―the “heat of the retreat” soon wears-off and we gradually slide back into being our lukewarm selves.
The work of improving anything, or most things, is always a cross, always costing us something, always painful to a greater or lesser degree. An athlete who wants to improve the time in which it takes them to run a 100 yards or meters, or a mile, or even a marathon―will have to put their body through pain in order to improve. As they say: “No pain, no gain!” Anyone who wants to tighten things up, and seeks to give more to God, will encounter the opposition―such as that listed above―both from their own lukewarm nature and from those persons who surround them. Family improvements are a typical example of this. One parent may decide that things have deteriorated too much and will seek to tighten things up. The result will almost always be one of opposition―complaining, whining, mocking, arguing, etc. But if you don’t tighten-up, then Our Lord will stand against you! It reminds us of His words in Scripture: “Every one therefore that shall confess Me before men, I will also confess him before My Father Who is in Heaven. But he that shall deny Me before men, I will also deny him before My Father Who is in Heaven” (Matthew 10:32-33). “For he that shall be ashamed of Me, and of My words, in this adulterous and sinful generation: the Son of man also will be ashamed of him, when he shall come in the glory of His Father with the holy angels” (Mark 8:38).
So when that religious division that Our Lord speaks about― “Think ye, that I am come to give peace on earth? I tell you, no; but separation. Do not think that I came to send peace upon Earth: I came not to send peace, but the sword. For there shall be from henceforth five in one house divided: three against two, and two against three. And a man’s enemies shall be they of his own household”— when that religious division comes to your family, then who will you stand with? Family or Christ? Will you dump the Cross or take up the Cross? When your family is divided over religious matters—will you take the broad, wide, easy road or the stricter narrow road? Will you dump the Cross or take up the Cross? What is Our Lady advocating in her apparitions—the easy road or the harder road? Will you dump the Cross or take up the Cross? Will you do the Liberal thing, and side with both sides? We all come to the crossroads at some point in our life―taking the wrong road can be fatal.
DOUBLE DAY ARTICLE : Thursday September 12th & Friday September 13th
for the Feast of the Holy Name of Mary
Article 6
The Purpose of a Name! The Power of a Name!
for the Feast of the Holy Name of Mary
Article 6
The Purpose of a Name! The Power of a Name!
Name that Feast!
On the day of this day’s largely forgotten or ignored feast―the Holy Name of Mary (September 12th)―let us ponder a little and reflect upon the purpose and power of names. However, before we temporarily lose sight of the name of “Mary” while doing so, let us first of all―in honor of her name―absorb a few inspiring lines written on her holy name. In one of his homilies for the Feast of the Holy Name of Mary, St. Bernard (1090-1153) reformer of the Benedictine Order and founder of Cistercian Order, Abbot and Doctor of the Church, writes:
“ ‘And the Virgin’s name was Mary’ (Luke 1:27). Let us speak a little about this name, which is said to mean ‘star of the sea’, and which so well befits the Virgin Mother. Rightly is she likened to a star. As a star emits a ray without being dimmed, so the Virgin brought forth her Son without receiving any injury. The ray takes naught from the brightness of the star, nor the Son from His Mother’s virginal integrity. This is the noble star risen out of Jacob, whose ray illumines the whole world, whose splendor shines in the heavens, penetrates the abyss, and, traversing the whole earth, gives warmth rather to souls than to bodies, cherishing virtues, withering vices. Mary is that bright and incomparable star, whom we need to see raised above this vast sea, shining by her merits, and giving us light by her example.
“All of you, who see yourselves amid the tides of the world, tossed by storms and tempests rather than walking on the land, do not turn your eyes away from this shining star, unless you want to be overwhelmed by the hurricane. If temptation storms, or you fall upon the rocks of tribulation, look to the star: Call upon Mary! If you are tossed by the waves of pride or ambition, detraction or envy, look to the star, call upon Mary. If anger or avarice or the desires of the flesh dash against the ship o f your soul, turn your eyes to Mary. If troubled by the enormity of your crimes, ashamed of your guilty conscience, terrified by dread of the judgment, you begin to sink into the gulf of sadness or the abyss of despair, think of Mary. In dangers, in anguish, in doubt, think of Mary, call upon Mary. Let her name be even on your lips, ever in your heart; and the better to obtain the help of her prayers, imitate the example of her life. Following her, thou strayest not; invoking her, thou despairest not; thinking of her, thou wanderest not; upheld by her, thou fallest not; shielded by her, thou fearest not; guided by her, thou growest not weary; favored by her, thou reachest the goal. And thus dost thou experience in thyself how good is that saying: ‘And the Virgin’s name was Mary.”
The Church commemorates numerous occasions on which It invoked the name of Mary and received her heavenly protection. During the pontificate of Pope Innocent III, Saint Dominic Guzman established the Order of Preachers to combat the Albigensian heresy that all material things were evil. He trained his priests to live a holy life, to use their minds, and to pray the Rosary. On September 12th 1213, the Christian forces under Simon de Montfort won a decisive victory over the heretics at Muret in southern France. Likewise, on the first Sunday of October, the Church recalls the victory of the Christian naval forces under Don Juan of Austria against the 300-odd ships of the Moslem Turk, Selim II, in 1571. Again on September 12th 1683, after a forced march begun in Poland on the August 15th feast of the Assumption, the Polish king, John Sobieski, turned back the 300,000 Moslem invaders besieging Vienna. And, once again, on August 5th 1716, under the patronage of Mary, Our Lady of the Snows, Prince Eugene claimed her victory at Peterwardein; shortly thereafter raising the siege of Corfu and later reclaiming Belgrade. The feast of the Holy Name of Mary was inscribed in the calendar of the Universal Church by Pope Innocent XI “as a perpetual memorial of the great blessing of that signal victory won at Vienna in Austria over the cruel Turkish tyrant who had been grinding down the Christian people.”
Today we stand in need of innumerable victories in many different domains―religious, political, cultural, social, financial, etc. ― all of which have become slaves of the devil, the world and sinfulness. It is once again to Mary that we must turn―for God has ruled that in our day and age, she is one who is lead us to victory once again.
Name That Person!
There is no one more qualified or better in handing-out names than God Himself. There are two ways in which God gave a name to a person in the Bible. Some people were given a name before they were born (or shortly after), while others were renamed by God later in life. In biblical times, a person’s name carried great deal of significance, and was VERY important. A person’s name could be chosen based on number of things. For example, something reflecting: how God had played a role in his birth, his character, his future life, his birth order, a physical trait, where he was born, and more. When God gave names, it generally reflected something to do with Him.
Firstly, here is list of persons whom God named personally―even if God uses an angel as a messenger, the name is not the angel’s personal choice, but the angel merely relays and delivers the name that God has chosen. Besides these following names, it is universally presumed (though not mentioned in the Bible) that the name “Adam” was given by God Himself:
► ISMAEL: “Behold, said he, thou art with child, and thou shalt bring forth a son: and thou shalt call his name Ismael, because the Lord hath heard thy affliction” (Genesis 16:11). Ismael means: “God hears.”
► ISAAC: “God said to Abraham: ‘Sara thy wife shall bear thee a son, and thou shalt call his name Isaac, and I will establish My covenant with him for a perpetual covenant, and with his seed after him” (Genesis 17:19). Isaac means “laughter.” Thus the name God gave signified what would happen in the future.
► JEZRAHEL: “The word of the Lord, that came to Osee and the Lord said to Osee: ‘Go, take thee a wife of fornications, and have of her children of fornications―for the land by fornication shall depart from the Lord!’ So he went, and took Gomer the daughter of Debelaim: and she conceived and bore him a son. And the Lord said to him: ‘Call his name Jezrahel―for, yet a little while, and I will visit the blood of Jezrahel upon the house of Jehu, and I will cause to cease the kingdom of the house of Israel!’” (Osee 1:1-4). Thus the name God gave signified what would happen in the future.
► LO-RUHAMAH: “And she conceived again, and bore a daughter, and the Lord said to him: ‘Call her name, “Without Mercy”―for I will not add any more to have mercy on the house of Israel, but I will utterly forget them!’” (Osee 1:6).
► LO-AMMI: “And she conceived, and bore a son. And the Lord said: ‘Call his name, “Not my people”―for you are not my people, and I will not be yours!” (Osee 1:9). Thus the name God gave signified what would happen in the future.
► JOHN THE BAPTIST: “And there appeared to him an angel of the Lord, standing on the right side of the altar of incense. [12] And Zachary seeing him, was troubled, and fear fell upon him. [13] But the angel said to him: Fear not, Zachary, for thy prayer is heard; and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John!’ … Now Elizabeth's full time of being delivered was come, and she brought forth a son … And it came to pass, that on the eighth day they came to circumcise the child, and they called him by his father’s name―Zachary. And his mother answering, said: ‘Not so! But he shall be called John!’ And they said to her: ‘There is none of thy kindred that is called by this name!’ And they made signs to his father, how he would have him called. And demanding a writing table, he wrote, saying: ‘John is his name!’” (Luke 1:13, 1:57-63). The name John means “God is gracious”, or “God has shown a favor” in the sense of “God is kind”.
► JESUS: “The angel of the Lord appeared to him in his sleep, saying: Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her, is of the Holy Ghost. And she shall bring forth a Son: and thou shalt call His Name Jesus. For He shall save his people from their sins … And Joseph rising up from sleep, did as the angel of the Lord had commanded him, and took unto him his wife. And he knew her not till she brought forth her firstborn Son: and he called His Name Jesus” (Matthew 1:20-21,24-25); “And the angel said to her: ‘Fear not, Mary, for thou hast found grace with God. Behold thou shalt conceive in thy womb, and shalt bring forth a son; and thou shalt call His Name Jesus!’ … And after eight days were accomplished, that the Child should be circumcised, His Name was called Jesus―which was called by the angel, before He was conceived in the womb” (Luke 1:31; 2:21). The name Jesus means “Savior”. The name Jesus is derived from the Hebrew name “Yeshua”, which is based on the Semitic root meaning “to deliver; to rescue.”
Now, here is a list of the people whose name was changed by God to a new name:
► ABRAM to ABRAHAM: “Abram fell flat on his face. And God said to him: ‘My covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name be called any more Abram: but thou shalt be called Abraham―because I have made thee a father of many nations. And I will make thee increase, exceedingly, and I will make nations of thee, and kings shall come out of thee!’” (Genesis 17:3-6). The name Abraham therefore means “father of many nations.”
► SARAI to SARA: “God said also to Abraham: ‘Sarai―thy wife―thou shalt not call Sarai, but Sara. And I will bless her, and of her I will give thee a son, whom I will bless, and he shall become nations, and kings of people shall spring from him” (Genesis 17:15) The name Sara means “royal lady” or “princess.”
► JACOB to ISRAEL: Jacob had wrestled all through the night with the angel sent to him by God. When dawn came, the angel “said to him [Jacob]: ‘Let me go! For it is break of day!’ He [Jacob] answered: ‘I will not let thee go unless thou bless me!’ And the angel said: ‘What is thy name?’ He answered: ‘Jacob.’ But the angel said: ‘Thy name shall not be called Jacob, but Israel―for if thou hast been strong against God, and how much more shalt thou prevail against men!’ … And [later] God appeared again to Jacob, after he returned from Mesopotamia of Syria, and He blessed him, saying: ‘Thou shalt not be called any more Jacob, but Israel shall be thy name!’ And He called him Israel” (Genesis 32:26-28; 35:9-10).
► SOLOMON to AMIABLE TO THE LORD (beloved of the Lord): “And David comforted Bethsabee his wife, and went in unto her, and slept with her: and she bore a son, and he called his name Solomon, and the Lord loved him. And He sent by the hand of Nathan the prophet, and called his name, Amiable to the Lord, because the Lord loved him” (2 Kings 12:24-25).
► SIMON to PETER: “Jesus saith to them: ‘But whom do you say that I am?’ Simon Peter answered and said: ‘Thou art Christ―the Son of the living God!’ And Jesus, answering, said to him: ‘Blessed art thou, Simon Bar-Jona! Because flesh and blood hath not revealed it to thee, but My Father Who is in Heaven! And I say to thee: That thou art Peter; and upon this rock I will build My Church, and the gates of Hell shall not prevail against it!’” (Matthew 16:15-18).
So What About the Name “Mary”
Holy Scripture succinctly mentions Our Lady’s name in the phrase: “And the virgin’ s name was Mary” (Luke 1:27)―which is part of the account of Annunciation. Those few words encapsulate that short sweet name of Mary! Yet though the name is short―there has been no shortage of discussion and debate over the meaning of the name “Mary”! Because ancient texts of the Egyptian and Judeo-Aramaic languages omit vowels, scholars often argue over possible meanings of words. Context and etymology are essential factors to unlocking the correct meaning. Nonetheless, ambiguity often persists, such as the meaning of the name Mary. The word “maris” in Latin means “sea” and is quite similar to “Maria”. St. Louis de Montfort alludes to this in his book, True Devotion to Mary, wherein he writes: “God the Father made an assemblage of all the waters and He named it the sea (mare). He made an assemblage of all His graces and he called it Mary (Maria).”
However, the name Mary is clearly not Latin in origin, but finds its roots in the Egyptian name, Miriam. Here is where the etymology becomes complicated―because there are over 100 possibilities of what the name Miriam means in Egyptian. Possible meanings range from “bitterness,” “beautiful,” and “love.” Yet strangely enough―or should we say “providentially”―all of those interpretations, and others besides, are most fitting for the Blessed Virgin Mary.
Because ancient texts of the Egyptian and Judeo-Aramaic languages omit vowels, scholars often argue over possible meanings of words. Context and etymology are essential factors to unlocking the correct meaning. Nonetheless, ambiguity often persists, such as the meaning of the name Mary. The word “maris” in Latin means “sea” and is quite similar to “Maria”. However, the name Mary is clearly not Latin in origin, but finds its roots in the Egyptian name, Miriam. Here is where the etymology becomes complicated―because there are over 100 possibilities of what the name Miriam means in Egyptian. Possible meanings range from “bitterness,” “beautiful,” and “love.”
Consequently, it is helpful to look at the Hebrew version of “Miriam”, which is“Miryam” or “Maryam”. Wide variations also exist in the meaning of the name “Maryam”, such as “rebellion,” and “sea of bitterness.” Keeping in mind that a name represents the soul in Hebrew, and some persons argue that such translations are unacceptable for a young girl―but is that true? Are they unacceptable? More on that in a moment. The second part of this name, “yam”, does, in fact, mean “sea”; however, the first part, “mar”, has several possible meanings. “Mar” literally means “bitter”, which is why some believe that “Maryam” means “bitter sea” or “sea of bitterness”. Nonetheless, in Hebrew, the adjective follows the substantive, which means “bitter sea” would appear as “Yam mar” and not “Mar yam”.
Miryam [or Maryam] was the name of the sister of Moses; and the ancient rabbinical scholars seeing in it a symbol of the slavery of the Israelites at the hands of the Egyptians, held that Miryam was given this name, because she was born during the time of the oppression of her people—a time of “bitterness”. The Old Testament, being the chronicle of the ”Time of Expectation” of the Redeemer, is filled with various “types,” or foreshadowings of people and events which would be made manifest during the ”Time of Redemption,” when Christ walked the earth. Yet we can only look at them ”through a glass darkly,” so to speak, under the guidance of the Catholic Church, which alone possesses the authority to interpret the sacred texts. Miryam [or Maryam], the sister of Moses is a “type” or prefiguration of the Blessed Virgin Mary. Miryam was a prophetess, who sang a canticle of thanksgiving, after the safe crossing of the Red Sea and the destruction of Pharaoh’s army; Mary prophesied in her canticle, the Magnificat, that all generations would honor her by calling her “blessed”, and she sang of how God would overturn the proud and raise-up the humble. Miryam supported her brother, Moses, the liberator of his people; just as Mary, as the Co-Redemptrix, united her sufferings to those of Jesus on Calvary, for Mary labored alongside the Redeemer, the true Liberator of His people. Just as Jesus was the “antitype” [i.e., the fulfillment] of Moses, so was Our Lady the “antitype” of Miryam, the fullest realization of the courageous woman standing beside, and laboring with, the one who comes to free captives.
Eusebius of Caesarea, who composed a dictionary of proper names in the Bible, translated “Maryam” as “drop of the sea.” When St. Jerome (4th century AD) translated this dictionary into Latin, he rendered “drop of the sea” as “stilla maris”. Some believe that a scribal error caused “stilla” to become “stella”. However, Jerome elsewhere made a case for “Star of the sea,” by suggesting that “mar” was a contraction of “ma’or”, which means “luminary” or “star”.
Spiritual Significance―Is Mary Our GPS to Heaven?
As citizens of the 21st century, navigating our way with GPS, we little realize how vital the North Star was to travelers in previous times. This trustworthy star guided sailors across the sea and travelers across the desert. Because it remains apparently fixed in the same location throughout the night, it served as a sure reference point in the heavens. Unlike shooting stars―that dazzle the eyes for a moment and fade away―the North Star remains steady. In her role as a caring Mother, Mary likewise is comparable to this constancy.
Purity, radiance, and beauty ― such qualities of a star are also applicable to the Virgin; however, the North Star fits her in particular because of its role as a guide to travelers. As our life on earth is similar to a tempestuous sea journey, so Mary remains firm in the heavens, guiding souls to the eternal shores. Byzantine Christians call her Hodegitria or “She who knows the way.” According to their understanding, as well as Catholic understanding, she knows the way to Jesus and to Heaven.
As the Romans thought of the god Polaris as occupying the north pole of the heavens, so Christians think of Mary as occupying the center of Heaven, as the greatest of the saints. “One is the glory of the sun, another the glory of the moon, and another the glory of the stars. For star differeth from star in glory” (1 Corinthians 15:41). Though there are brighter stars than Polaris, its location is the reason for its importance. For Christians, Mary’s importance is primarily because of her proximity to God, as Jesus’ mother. Contrary to a common belief among Protestants and pagans, Catholics do not worship Mary; rather, they venerate her as the Mother of Jesus and the greatest of saints.
"Stella Maris": Development During the Middle Ages
The understanding of Mary’s name as Star of the sea took firm hold among Western Christians during the Middle Ages. St. Isidore, a seventh-century bishop from Seville, reaffirmed this understanding in his Etymologiae. In the eighth century, St. Alcuin of York dedicated a Marian altar with the inscription, lux et stella maris, “light and star of the sea.” St. Paschasius Radbertus wrote in the ninth century that the “Star of the Sea” should be our guide to Christ, “lest we capsize amid the storm-tossed waves of the sea.”
Some of the most beautiful Gregorian chants that emerged during the Middle Ages, such as Ave Maris Stella (9th century) and Alma Redemptoris Mater (12th century), include this image. The latter hymn, Alma Redemptoris Mater, sung during Advent, says, “Loving mother of the Redeemer, who remains the open gate of heaven and star of the sea, help the fallen people who strive to rise again.”
St. Bernard (11th century), composed an inspired homily regarding Mary as Star of the Sea. He recommends that all who are traveling on the troubled waters of life should look to Mary. “Mary’s name is said to mean, ‘star of the sea,’” he says, “If the winds of temptation surge, if you run aground on the shoals of troubles, look to this star, call upon Mary! If you are tossed by the winds of pride or ambition or detraction or jealousy, look to this star, call upon Mary! If anger, greed, or the allurements of the flesh dash against the boat of your mind, look to Mary! In dangers, in straits, in perplexity, think of Mary, call upon Mary… Let her name be always in your mouth, and in your heart, and if you would ask for and obtain the help of her prayers, do not forget the example of how she lived.”
As the Scholastic Era developed, several important theologians supported this meaning of Mary’s name. St. Bonaventure says for instance, “This name is most fitting for Mary, who is to us a star above the sea. She guides to a landfall in Heaven those who navigate the sea of this world…Well do we compare Mary to a star of the sea, because of her shining purity, her brightness, all that she does for us.” St. Thomas Aquinas endorsed this understanding of Mary’s name, saying, “Thus the name ‘Mary,’ which is rendered ‘Star of the Sea,’ suits her, because just as sailors on the ocean are guided to a harbor by a star, so Christians are guided to glory by Mary.” The Carmelite Order, founded principally to honor the Virgin Mary, developed strong devotion to this image. Stella Maris is the name of their principal monastery located on Mt. Carmel in Israel.
There is No Mary Without Sorrow or Bitterness
Those theological “sugar seekers” or “sugar eaters”, who seek or prefer to reject the “negative” sounding interpretations of the name “Mary” or “Maryam” or “Miriam” ― meaning the interpretations that refer to the name as “bitter sea” or “sea of bitterness”―fail to understand the whole Theology of Redemption.
Already from the beginning of the human race―with Adam and Eve―we have this “taste of bitterness” due to sin and the payment for sin: “And to Adam he said: Because thou hast hearkened to the voice of thy wife, and hast eaten of the tree, whereof I commanded thee that thou shouldst not eat, cursed is the earth in thy work; with labor and toil shalt thou eat thereof all the days of thy life. Thorns and thistles shall it bring forth to thee; and thou shalt eat the herbs of the earth. In the sweat of thy face shalt thou eat bread till thou return to the earth, out of which thou wast taken: for dust thou art, and into dust thou shalt return” (Genesis 3:17-19). Is that sweet or bitter? Well, it’s bitter-sweet―for through that bitterness comes the sweet chance of salvation and Heaven.
Just before their Exodus from Egypt, the Israelites were commanded to eat the Paschal lamb with unleavened bread and with bitter herbs These bitter herbs consisted of such plants as chicory, bitter cresses, hawkweeds, sow-thistles and wild lettuces, which grow abundantly in the peninsula of Sinai, in Palestine and in Egypt: “And they shall eat the flesh that night roasted at the fire, and unleavened bread with wild lettuce” (Exodus 12:8). They were later commanded to repeat this eating of the Paschal lamb and bitter herbs as they wandered through the desert for 40 years. The purpose of this observance was to recall to the minds of the Israelites their deliverance from the bitter bondage of the Egyptians. The 40 years of wandering in the desert was a punishment for failing to enter the Promised Land at the first command of God. So they were made to pay for this rejection of God by 40 years of bitterness before finally entering the sweetness of the Promised Land. “The Lord spoke to Moses in the desert of Sinai, the second year after they were come out of the land of Egypt, in the first month, saying: ‘Let the children of Israel make the phase [phase = eating of the lamb and bitter herbs] in its due time … In the second month, on the fourteenth day of the month in the evening, they shall eat it with unleavened bread and wild lettuce [a bitter herb]” (Number 9:1-11).
Later, we again see the connection between Mary and bitterness. “Mary [Maryam or Miriam] the prophetess, the sister of Aaron [and Moses], took a timbrel in her hand: and all the women went forth after her with timbrels and with dances. And she began the song to them, saying: ‘Let us sing to the Lord, for he is gloriously magnified, the horse and his rider he hath thrown into the sea!’ And Moses brought Israel from the Red Sea, and they went forth into the wilderness of Sur: and they marched three days through the wilderness, and found no water. And they came into Mara [meaning “bitterness”―Mara? Mary?], and they could not drink the waters of Mara, because they were bitter: whereupon he gave a name also agreeable to the place, calling it Mara, that is, bitterness. And the people murmured against Moses, saying: ‘What shall we drink?’ But he cried to the Lord, and he showed him a tree [a symbol of the Tree of Christ’s Cross and the Holy Eucharist that comes from the Sacrifice of Calvary―the Mass], which when he had cast into the waters, they were turned into sweetness” (Exodus 15:20-25). “Was not bitter water made sweet with wood?” (Ecclesiasticus 38:5). “There bitter fountains were made sweet for them to drink, and for forty years they received food from Heaven” (Judith 5:15). So too does frequent assistance at the Holy Sacrifice of the Mass and frequent reception of the Holy Eucharist sweeten the Lord’s Cross that everyone, without exception, has to carry.
Let Us Not Screw Up Our Faces at the Bitterness―Lest We Screw-Up Our Salvation
Thus there should no revulsion, nor reticence, nor rejection of the interpretation of the name “Mary” or “Maryam” as meaning ”Bitter sea” (mara = bitter; yam = sea). In the prayer, Hail Holy Queen, do we not include both elements of bitterness and sweetness? We say “poor banished children of Eve” (bitter, huh?), and “mourning and weeping in this valley of tears” (bitter, huh?), and “this our exile” (bitter, huh?)―and then we ask Our Lady―calling her “Sweet Virgin Mary”―to turn her eyes of mercy towards us. Do we speak of this life as “the sea of life” on which we sail? The waters of this “sea of life” are mainly made up from our “bitter tears” that fill up this “valley of tears.”
The interpretation given by St. Bonaventure, also calls to mind Our Lady’s Seven Sorrows and the sword which “pierced” her soul on Calvary, recalling the lamentation of the mother-in-law of Ruth, who had lost a husband and two sons: ”Call me not Noemi [meaning, beautiful], but call me Mara, [meaning, bitter] for the Almighty hath quite filled me with bitterness” (Ruth 1:20). Maror are ”bitter herbs,” such as are found on the seder plate at a Passover meal.
We say of people that “they have a hard shell, but a soft center”, or that they are “hard on the outside but soft on the inside”, or that “their bark is worse than their bite”―meaning that, like a candy that we suck-on, once we have melted the exterior, we find something different in the interior. Things can be “bitter-sweet” or “sweetly-bitter”. The external coating of sin―though often sweet in taste―has a very bitter center by its consequences, thus it is “sweet-bitter”―sweet at first, but bitter in the end. Whereas the Cross of Christ, though it has bitter exterior, once we have “sucked on it” for a while, we finally penetrate its sweet interior. St. Simon of Cyrene was much like this―he was forced to carry the Cross of Christ and initially chaffed and complained under it, but gradually he came to understand, appreciate and love the Cross of Christ― “bitter-sweet”, being bitter in the beginning, but sweet in the end.
Our Lord repeatedly says: “Amen, amen I say to you, unless the grain of wheat falling into the ground die, itself remaineth alone. But if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world, keepeth it unto life eternal” (John 12:24-25). “Whosoever will save his life, shall lose it: and whosoever shall lose his life for my sake and the Gospel, shall save it” (Mark 8:35). “For he that will save his life, shall lose it: and he that shall lose his life for my sake, shall find it” (Matthew 16:25). “For whosoever will save his life, shall lose it; for he that shall lose his life for my sake, shall save it” (Luke 9:24). “Whosoever shall seek to save his life, shall lose it: and whosoever shall lose it, shall preserve it” (Luke 17:33).
“I do not promise to make you happy in this world (negative), but in the next (positive)!” says Our Lady to St. Bernadette at Lourdes. In other words, you will have bitterness in this life (negative), but sweetness in the next (positive)―which is pretty much the same thing as Our Lord said: “He who seeks to save his life (positive) will lose it (negative), but he who loses his life (negative) for My sake, will find it (positive). Dying to self is bitter―but spiritually it eventually brings sweetness. The negative leads to a positive.
All God’s Creation Has a Positive-Negative
Everything that God has created has a “positive element” and at the same time a “negative element.” Just like the Sun, and other Planets (and batteries) have a magnetic field with a positive and negative polarity, so too does the Earth―whereby the North Pole has a negative polarity and the South Pole a positive polarity. Similarly, in the seasons, we have a polarization between the positivity of maximum heat (summer-time) and the negativity of minimum heat (winter-time). In each person’s life there is the positivity of birth and the negativity of death―and during the life that comes in between birth and death, we have the positivity of health and the negativity of illness; the positivity of joys and the negativity of sorrows; the positivity of success and the negativity of failure; the positivity of being liked and the negativity of being disliked. There can be no life without both the positive and the negative―likewise there cannot be any eternal life in Heaven without the positive and negative.
Thus, looking at the name of Mary, we see that it must inescapably contain both bitterness and sweetness. To a certain extent we see this in her titles―not least the titles by which Our Lord and God wish Mary to be invoked by in our day and age―the “Sorrowful [negative/bitter] and Immaculate [positive/sweet] Heart of Mary.” The various statements made by Our Lord to His visionary, the Belgian Franciscan Tertiary, Berthe Petit. In October, 1920, Our Lord exalted the merits of the Sorrows of His Mother in these terms:
“The title of ‘Immaculate’ [a positive aspect] belongs to the whole being of My Mother and not specially to her Heart. This title flows from my gratuitous gift to the Virgin who was to give Me birth. My Mother has acquired for her Heart the title of Sorrowful by sharing generously in all the sufferings of My Heart and My Body from the crib to the cross. There is not one of these Sorrows which did not pierce the Heart of My Mother. Living image of My crucified Body, her virginal flesh bore the invisible marks of My wounds as her Heart felt the Sorrows of My own. Nothing could ever tarnish the incorruptibility of her Immaculate Heart. The title of `Sorrowful’ [a negative aspect] belongs therefore to the Heart of My Mother, and more than any other, this title is dear to her because it springs from the union of her Heart with Mine in the redemption of humanity. This title has been acquired by her through her full participation in My Calvary, and it precedes the gratuitous title `Immaculate’ which My love bestowed upon her by a singular privilege.”
On other occasions Our Lord said to Berthe Petit: “The time is now ripe and I wish mankind to turn to the Sorrowful and Immaculate Heart of My Mother” … “The world must be dedicated to the Sorrowful and Immaculate Heart of My Mother, as it is dedicated to Mine!” … “It is My wish that the nations should turn to the Sorrowful and Immaculate Heart of My Mother. Let one and the same cry arise from every soul: Sorrowful and Immaculate Heart of Mary, pray for us!” … “Recourse to My Mother under the title I wish for her universally, is the last help I shall give before the end of time!” … “My Church will revive through the spread of the Devotion and the Consecration which I wish to the Sorrowful and Immaculate Heart of My Mother” … “Recourse to My Mother, will bring about, above all, the conversion of a multitude of straying and sinful souls―the pity of the Sorrowful and Immaculate Heart of My Mother will implore Mercy for them from My Heart.”
Saintly Explanations
Throughout the centuries, Saints and scholars have put forth different interpretations for the name “Mary.” A mixture of etymology and devotion has combined to produce an interesting array of meanings:
In his book, The Wondrous Childhood of the Most Holy Mother of God, St. John Eudes (+1680) offers meditations on seventeen interpretations of the name “Mary” ― taken from the writings of ”the Holy Fathers and by some celebrated Doctors.” Among these various interpretations are “God born of my race,” (St. Ambrose); ”Rain of the sea, falling at convenient time and season,” (St. Peter Canisius); “Myrrh of the Sea,” (St. Jerome); and “The hope of those who voyage on the stormy sea of this world.” (St. Epiphanius) It is quite clear—from Scripture, Tradition and history—that the Church owes so much to Mary, the Mother of the Redeemer and our Mother “in the order of grace.” How does the gratitude and affection of her spiritual children manifest itself in the beautiful Feast of the Holy Name of Mary, and what does this cherished name mean to those who love and venerate the Mother of God?
“Mary means enlightener, because she brought forth the Light of the world. In the Syriac tongue, Mary signifies Lady” (St. Isidore of Seville +636).
“This most holy, sweet and worthy name was ‘eminently fitted to so holy, sweet and worthy a virgin. For Mary means a bitter sea, star of the sea, the illuminated or illuminatrix. Mary is interpreted Lady. Mary is a bitter sea to the demons; to men, she is the Star of the sea; to the angels, she is Illuminatrix; and to all creatures, she is Lady” (St. Bonaventure +1274).
The interpretation “Lady” for Mary was also proposed by St. Jerome, based on the Aramaic word, mar, meaning “Lord”. This would render the meaning “Lady” in the regal or noble sense, as in “Lord and Lady.” Catholic sensibility, however, recognizing in Mary the simple dignity of a Mother, as well as the grandeur of a Queen, did not hesitate to add an affectionate touch to this majestic title. Mary is not just “Lady”, she is “Madonna” or “Notre Dame” meaning, she is “Our Lady”. This aspect of Mary --“Lady” or “Mistress” — is close to Our Lord’s Heart.
“Let me say something concerning this name also, which is interpreted to mean ‘Star of the Sea’, and admirably suits the Virgin Mother.” (St. Bernard +1153).
“Mary means Star of the sea, for as mariners are guided to port by the ocean star, so Christians attain to glory through Mary’s maternal intercession” (St. Thomas Aquinas +1274).
“God the Father gathered all the waters together and called them the seas or ‘maria’ [Latin for’ sea’]. He gathered all His grace together and called it Mary or Maria ... This immense treasury is none other than Mary whom the Saints call the ‘treasury of the Lord.’ From her fullness all men are made rich” (St. Louis de Montfort +1716).
This fascinating—and very, very Catholic—desire to explore the meaning and depths of the holy name of ”Mary” is not merely a pious pursuit, unrelated to any theological concerns. In the various interpretations set forth, a wealth of Marian doctrine is made manifest, not in the clinical language of theology, but in rich, colorful meditations on Our Lady’s name, and sacred truths are explored and taught in language easily comprehended and appreciated by all.
On the day of this day’s largely forgotten or ignored feast―the Holy Name of Mary (September 12th)―let us ponder a little and reflect upon the purpose and power of names. However, before we temporarily lose sight of the name of “Mary” while doing so, let us first of all―in honor of her name―absorb a few inspiring lines written on her holy name. In one of his homilies for the Feast of the Holy Name of Mary, St. Bernard (1090-1153) reformer of the Benedictine Order and founder of Cistercian Order, Abbot and Doctor of the Church, writes:
“ ‘And the Virgin’s name was Mary’ (Luke 1:27). Let us speak a little about this name, which is said to mean ‘star of the sea’, and which so well befits the Virgin Mother. Rightly is she likened to a star. As a star emits a ray without being dimmed, so the Virgin brought forth her Son without receiving any injury. The ray takes naught from the brightness of the star, nor the Son from His Mother’s virginal integrity. This is the noble star risen out of Jacob, whose ray illumines the whole world, whose splendor shines in the heavens, penetrates the abyss, and, traversing the whole earth, gives warmth rather to souls than to bodies, cherishing virtues, withering vices. Mary is that bright and incomparable star, whom we need to see raised above this vast sea, shining by her merits, and giving us light by her example.
“All of you, who see yourselves amid the tides of the world, tossed by storms and tempests rather than walking on the land, do not turn your eyes away from this shining star, unless you want to be overwhelmed by the hurricane. If temptation storms, or you fall upon the rocks of tribulation, look to the star: Call upon Mary! If you are tossed by the waves of pride or ambition, detraction or envy, look to the star, call upon Mary. If anger or avarice or the desires of the flesh dash against the ship o f your soul, turn your eyes to Mary. If troubled by the enormity of your crimes, ashamed of your guilty conscience, terrified by dread of the judgment, you begin to sink into the gulf of sadness or the abyss of despair, think of Mary. In dangers, in anguish, in doubt, think of Mary, call upon Mary. Let her name be even on your lips, ever in your heart; and the better to obtain the help of her prayers, imitate the example of her life. Following her, thou strayest not; invoking her, thou despairest not; thinking of her, thou wanderest not; upheld by her, thou fallest not; shielded by her, thou fearest not; guided by her, thou growest not weary; favored by her, thou reachest the goal. And thus dost thou experience in thyself how good is that saying: ‘And the Virgin’s name was Mary.”
The Church commemorates numerous occasions on which It invoked the name of Mary and received her heavenly protection. During the pontificate of Pope Innocent III, Saint Dominic Guzman established the Order of Preachers to combat the Albigensian heresy that all material things were evil. He trained his priests to live a holy life, to use their minds, and to pray the Rosary. On September 12th 1213, the Christian forces under Simon de Montfort won a decisive victory over the heretics at Muret in southern France. Likewise, on the first Sunday of October, the Church recalls the victory of the Christian naval forces under Don Juan of Austria against the 300-odd ships of the Moslem Turk, Selim II, in 1571. Again on September 12th 1683, after a forced march begun in Poland on the August 15th feast of the Assumption, the Polish king, John Sobieski, turned back the 300,000 Moslem invaders besieging Vienna. And, once again, on August 5th 1716, under the patronage of Mary, Our Lady of the Snows, Prince Eugene claimed her victory at Peterwardein; shortly thereafter raising the siege of Corfu and later reclaiming Belgrade. The feast of the Holy Name of Mary was inscribed in the calendar of the Universal Church by Pope Innocent XI “as a perpetual memorial of the great blessing of that signal victory won at Vienna in Austria over the cruel Turkish tyrant who had been grinding down the Christian people.”
Today we stand in need of innumerable victories in many different domains―religious, political, cultural, social, financial, etc. ― all of which have become slaves of the devil, the world and sinfulness. It is once again to Mary that we must turn―for God has ruled that in our day and age, she is one who is lead us to victory once again.
Name That Person!
There is no one more qualified or better in handing-out names than God Himself. There are two ways in which God gave a name to a person in the Bible. Some people were given a name before they were born (or shortly after), while others were renamed by God later in life. In biblical times, a person’s name carried great deal of significance, and was VERY important. A person’s name could be chosen based on number of things. For example, something reflecting: how God had played a role in his birth, his character, his future life, his birth order, a physical trait, where he was born, and more. When God gave names, it generally reflected something to do with Him.
Firstly, here is list of persons whom God named personally―even if God uses an angel as a messenger, the name is not the angel’s personal choice, but the angel merely relays and delivers the name that God has chosen. Besides these following names, it is universally presumed (though not mentioned in the Bible) that the name “Adam” was given by God Himself:
► ISMAEL: “Behold, said he, thou art with child, and thou shalt bring forth a son: and thou shalt call his name Ismael, because the Lord hath heard thy affliction” (Genesis 16:11). Ismael means: “God hears.”
► ISAAC: “God said to Abraham: ‘Sara thy wife shall bear thee a son, and thou shalt call his name Isaac, and I will establish My covenant with him for a perpetual covenant, and with his seed after him” (Genesis 17:19). Isaac means “laughter.” Thus the name God gave signified what would happen in the future.
► JEZRAHEL: “The word of the Lord, that came to Osee and the Lord said to Osee: ‘Go, take thee a wife of fornications, and have of her children of fornications―for the land by fornication shall depart from the Lord!’ So he went, and took Gomer the daughter of Debelaim: and she conceived and bore him a son. And the Lord said to him: ‘Call his name Jezrahel―for, yet a little while, and I will visit the blood of Jezrahel upon the house of Jehu, and I will cause to cease the kingdom of the house of Israel!’” (Osee 1:1-4). Thus the name God gave signified what would happen in the future.
► LO-RUHAMAH: “And she conceived again, and bore a daughter, and the Lord said to him: ‘Call her name, “Without Mercy”―for I will not add any more to have mercy on the house of Israel, but I will utterly forget them!’” (Osee 1:6).
► LO-AMMI: “And she conceived, and bore a son. And the Lord said: ‘Call his name, “Not my people”―for you are not my people, and I will not be yours!” (Osee 1:9). Thus the name God gave signified what would happen in the future.
► JOHN THE BAPTIST: “And there appeared to him an angel of the Lord, standing on the right side of the altar of incense. [12] And Zachary seeing him, was troubled, and fear fell upon him. [13] But the angel said to him: Fear not, Zachary, for thy prayer is heard; and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John!’ … Now Elizabeth's full time of being delivered was come, and she brought forth a son … And it came to pass, that on the eighth day they came to circumcise the child, and they called him by his father’s name―Zachary. And his mother answering, said: ‘Not so! But he shall be called John!’ And they said to her: ‘There is none of thy kindred that is called by this name!’ And they made signs to his father, how he would have him called. And demanding a writing table, he wrote, saying: ‘John is his name!’” (Luke 1:13, 1:57-63). The name John means “God is gracious”, or “God has shown a favor” in the sense of “God is kind”.
► JESUS: “The angel of the Lord appeared to him in his sleep, saying: Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her, is of the Holy Ghost. And she shall bring forth a Son: and thou shalt call His Name Jesus. For He shall save his people from their sins … And Joseph rising up from sleep, did as the angel of the Lord had commanded him, and took unto him his wife. And he knew her not till she brought forth her firstborn Son: and he called His Name Jesus” (Matthew 1:20-21,24-25); “And the angel said to her: ‘Fear not, Mary, for thou hast found grace with God. Behold thou shalt conceive in thy womb, and shalt bring forth a son; and thou shalt call His Name Jesus!’ … And after eight days were accomplished, that the Child should be circumcised, His Name was called Jesus―which was called by the angel, before He was conceived in the womb” (Luke 1:31; 2:21). The name Jesus means “Savior”. The name Jesus is derived from the Hebrew name “Yeshua”, which is based on the Semitic root meaning “to deliver; to rescue.”
Now, here is a list of the people whose name was changed by God to a new name:
► ABRAM to ABRAHAM: “Abram fell flat on his face. And God said to him: ‘My covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name be called any more Abram: but thou shalt be called Abraham―because I have made thee a father of many nations. And I will make thee increase, exceedingly, and I will make nations of thee, and kings shall come out of thee!’” (Genesis 17:3-6). The name Abraham therefore means “father of many nations.”
► SARAI to SARA: “God said also to Abraham: ‘Sarai―thy wife―thou shalt not call Sarai, but Sara. And I will bless her, and of her I will give thee a son, whom I will bless, and he shall become nations, and kings of people shall spring from him” (Genesis 17:15) The name Sara means “royal lady” or “princess.”
► JACOB to ISRAEL: Jacob had wrestled all through the night with the angel sent to him by God. When dawn came, the angel “said to him [Jacob]: ‘Let me go! For it is break of day!’ He [Jacob] answered: ‘I will not let thee go unless thou bless me!’ And the angel said: ‘What is thy name?’ He answered: ‘Jacob.’ But the angel said: ‘Thy name shall not be called Jacob, but Israel―for if thou hast been strong against God, and how much more shalt thou prevail against men!’ … And [later] God appeared again to Jacob, after he returned from Mesopotamia of Syria, and He blessed him, saying: ‘Thou shalt not be called any more Jacob, but Israel shall be thy name!’ And He called him Israel” (Genesis 32:26-28; 35:9-10).
► SOLOMON to AMIABLE TO THE LORD (beloved of the Lord): “And David comforted Bethsabee his wife, and went in unto her, and slept with her: and she bore a son, and he called his name Solomon, and the Lord loved him. And He sent by the hand of Nathan the prophet, and called his name, Amiable to the Lord, because the Lord loved him” (2 Kings 12:24-25).
► SIMON to PETER: “Jesus saith to them: ‘But whom do you say that I am?’ Simon Peter answered and said: ‘Thou art Christ―the Son of the living God!’ And Jesus, answering, said to him: ‘Blessed art thou, Simon Bar-Jona! Because flesh and blood hath not revealed it to thee, but My Father Who is in Heaven! And I say to thee: That thou art Peter; and upon this rock I will build My Church, and the gates of Hell shall not prevail against it!’” (Matthew 16:15-18).
So What About the Name “Mary”
Holy Scripture succinctly mentions Our Lady’s name in the phrase: “And the virgin’ s name was Mary” (Luke 1:27)―which is part of the account of Annunciation. Those few words encapsulate that short sweet name of Mary! Yet though the name is short―there has been no shortage of discussion and debate over the meaning of the name “Mary”! Because ancient texts of the Egyptian and Judeo-Aramaic languages omit vowels, scholars often argue over possible meanings of words. Context and etymology are essential factors to unlocking the correct meaning. Nonetheless, ambiguity often persists, such as the meaning of the name Mary. The word “maris” in Latin means “sea” and is quite similar to “Maria”. St. Louis de Montfort alludes to this in his book, True Devotion to Mary, wherein he writes: “God the Father made an assemblage of all the waters and He named it the sea (mare). He made an assemblage of all His graces and he called it Mary (Maria).”
However, the name Mary is clearly not Latin in origin, but finds its roots in the Egyptian name, Miriam. Here is where the etymology becomes complicated―because there are over 100 possibilities of what the name Miriam means in Egyptian. Possible meanings range from “bitterness,” “beautiful,” and “love.” Yet strangely enough―or should we say “providentially”―all of those interpretations, and others besides, are most fitting for the Blessed Virgin Mary.
Because ancient texts of the Egyptian and Judeo-Aramaic languages omit vowels, scholars often argue over possible meanings of words. Context and etymology are essential factors to unlocking the correct meaning. Nonetheless, ambiguity often persists, such as the meaning of the name Mary. The word “maris” in Latin means “sea” and is quite similar to “Maria”. However, the name Mary is clearly not Latin in origin, but finds its roots in the Egyptian name, Miriam. Here is where the etymology becomes complicated―because there are over 100 possibilities of what the name Miriam means in Egyptian. Possible meanings range from “bitterness,” “beautiful,” and “love.”
Consequently, it is helpful to look at the Hebrew version of “Miriam”, which is“Miryam” or “Maryam”. Wide variations also exist in the meaning of the name “Maryam”, such as “rebellion,” and “sea of bitterness.” Keeping in mind that a name represents the soul in Hebrew, and some persons argue that such translations are unacceptable for a young girl―but is that true? Are they unacceptable? More on that in a moment. The second part of this name, “yam”, does, in fact, mean “sea”; however, the first part, “mar”, has several possible meanings. “Mar” literally means “bitter”, which is why some believe that “Maryam” means “bitter sea” or “sea of bitterness”. Nonetheless, in Hebrew, the adjective follows the substantive, which means “bitter sea” would appear as “Yam mar” and not “Mar yam”.
Miryam [or Maryam] was the name of the sister of Moses; and the ancient rabbinical scholars seeing in it a symbol of the slavery of the Israelites at the hands of the Egyptians, held that Miryam was given this name, because she was born during the time of the oppression of her people—a time of “bitterness”. The Old Testament, being the chronicle of the ”Time of Expectation” of the Redeemer, is filled with various “types,” or foreshadowings of people and events which would be made manifest during the ”Time of Redemption,” when Christ walked the earth. Yet we can only look at them ”through a glass darkly,” so to speak, under the guidance of the Catholic Church, which alone possesses the authority to interpret the sacred texts. Miryam [or Maryam], the sister of Moses is a “type” or prefiguration of the Blessed Virgin Mary. Miryam was a prophetess, who sang a canticle of thanksgiving, after the safe crossing of the Red Sea and the destruction of Pharaoh’s army; Mary prophesied in her canticle, the Magnificat, that all generations would honor her by calling her “blessed”, and she sang of how God would overturn the proud and raise-up the humble. Miryam supported her brother, Moses, the liberator of his people; just as Mary, as the Co-Redemptrix, united her sufferings to those of Jesus on Calvary, for Mary labored alongside the Redeemer, the true Liberator of His people. Just as Jesus was the “antitype” [i.e., the fulfillment] of Moses, so was Our Lady the “antitype” of Miryam, the fullest realization of the courageous woman standing beside, and laboring with, the one who comes to free captives.
Eusebius of Caesarea, who composed a dictionary of proper names in the Bible, translated “Maryam” as “drop of the sea.” When St. Jerome (4th century AD) translated this dictionary into Latin, he rendered “drop of the sea” as “stilla maris”. Some believe that a scribal error caused “stilla” to become “stella”. However, Jerome elsewhere made a case for “Star of the sea,” by suggesting that “mar” was a contraction of “ma’or”, which means “luminary” or “star”.
Spiritual Significance―Is Mary Our GPS to Heaven?
As citizens of the 21st century, navigating our way with GPS, we little realize how vital the North Star was to travelers in previous times. This trustworthy star guided sailors across the sea and travelers across the desert. Because it remains apparently fixed in the same location throughout the night, it served as a sure reference point in the heavens. Unlike shooting stars―that dazzle the eyes for a moment and fade away―the North Star remains steady. In her role as a caring Mother, Mary likewise is comparable to this constancy.
Purity, radiance, and beauty ― such qualities of a star are also applicable to the Virgin; however, the North Star fits her in particular because of its role as a guide to travelers. As our life on earth is similar to a tempestuous sea journey, so Mary remains firm in the heavens, guiding souls to the eternal shores. Byzantine Christians call her Hodegitria or “She who knows the way.” According to their understanding, as well as Catholic understanding, she knows the way to Jesus and to Heaven.
As the Romans thought of the god Polaris as occupying the north pole of the heavens, so Christians think of Mary as occupying the center of Heaven, as the greatest of the saints. “One is the glory of the sun, another the glory of the moon, and another the glory of the stars. For star differeth from star in glory” (1 Corinthians 15:41). Though there are brighter stars than Polaris, its location is the reason for its importance. For Christians, Mary’s importance is primarily because of her proximity to God, as Jesus’ mother. Contrary to a common belief among Protestants and pagans, Catholics do not worship Mary; rather, they venerate her as the Mother of Jesus and the greatest of saints.
"Stella Maris": Development During the Middle Ages
The understanding of Mary’s name as Star of the sea took firm hold among Western Christians during the Middle Ages. St. Isidore, a seventh-century bishop from Seville, reaffirmed this understanding in his Etymologiae. In the eighth century, St. Alcuin of York dedicated a Marian altar with the inscription, lux et stella maris, “light and star of the sea.” St. Paschasius Radbertus wrote in the ninth century that the “Star of the Sea” should be our guide to Christ, “lest we capsize amid the storm-tossed waves of the sea.”
Some of the most beautiful Gregorian chants that emerged during the Middle Ages, such as Ave Maris Stella (9th century) and Alma Redemptoris Mater (12th century), include this image. The latter hymn, Alma Redemptoris Mater, sung during Advent, says, “Loving mother of the Redeemer, who remains the open gate of heaven and star of the sea, help the fallen people who strive to rise again.”
St. Bernard (11th century), composed an inspired homily regarding Mary as Star of the Sea. He recommends that all who are traveling on the troubled waters of life should look to Mary. “Mary’s name is said to mean, ‘star of the sea,’” he says, “If the winds of temptation surge, if you run aground on the shoals of troubles, look to this star, call upon Mary! If you are tossed by the winds of pride or ambition or detraction or jealousy, look to this star, call upon Mary! If anger, greed, or the allurements of the flesh dash against the boat of your mind, look to Mary! In dangers, in straits, in perplexity, think of Mary, call upon Mary… Let her name be always in your mouth, and in your heart, and if you would ask for and obtain the help of her prayers, do not forget the example of how she lived.”
As the Scholastic Era developed, several important theologians supported this meaning of Mary’s name. St. Bonaventure says for instance, “This name is most fitting for Mary, who is to us a star above the sea. She guides to a landfall in Heaven those who navigate the sea of this world…Well do we compare Mary to a star of the sea, because of her shining purity, her brightness, all that she does for us.” St. Thomas Aquinas endorsed this understanding of Mary’s name, saying, “Thus the name ‘Mary,’ which is rendered ‘Star of the Sea,’ suits her, because just as sailors on the ocean are guided to a harbor by a star, so Christians are guided to glory by Mary.” The Carmelite Order, founded principally to honor the Virgin Mary, developed strong devotion to this image. Stella Maris is the name of their principal monastery located on Mt. Carmel in Israel.
There is No Mary Without Sorrow or Bitterness
Those theological “sugar seekers” or “sugar eaters”, who seek or prefer to reject the “negative” sounding interpretations of the name “Mary” or “Maryam” or “Miriam” ― meaning the interpretations that refer to the name as “bitter sea” or “sea of bitterness”―fail to understand the whole Theology of Redemption.
Already from the beginning of the human race―with Adam and Eve―we have this “taste of bitterness” due to sin and the payment for sin: “And to Adam he said: Because thou hast hearkened to the voice of thy wife, and hast eaten of the tree, whereof I commanded thee that thou shouldst not eat, cursed is the earth in thy work; with labor and toil shalt thou eat thereof all the days of thy life. Thorns and thistles shall it bring forth to thee; and thou shalt eat the herbs of the earth. In the sweat of thy face shalt thou eat bread till thou return to the earth, out of which thou wast taken: for dust thou art, and into dust thou shalt return” (Genesis 3:17-19). Is that sweet or bitter? Well, it’s bitter-sweet―for through that bitterness comes the sweet chance of salvation and Heaven.
Just before their Exodus from Egypt, the Israelites were commanded to eat the Paschal lamb with unleavened bread and with bitter herbs These bitter herbs consisted of such plants as chicory, bitter cresses, hawkweeds, sow-thistles and wild lettuces, which grow abundantly in the peninsula of Sinai, in Palestine and in Egypt: “And they shall eat the flesh that night roasted at the fire, and unleavened bread with wild lettuce” (Exodus 12:8). They were later commanded to repeat this eating of the Paschal lamb and bitter herbs as they wandered through the desert for 40 years. The purpose of this observance was to recall to the minds of the Israelites their deliverance from the bitter bondage of the Egyptians. The 40 years of wandering in the desert was a punishment for failing to enter the Promised Land at the first command of God. So they were made to pay for this rejection of God by 40 years of bitterness before finally entering the sweetness of the Promised Land. “The Lord spoke to Moses in the desert of Sinai, the second year after they were come out of the land of Egypt, in the first month, saying: ‘Let the children of Israel make the phase [phase = eating of the lamb and bitter herbs] in its due time … In the second month, on the fourteenth day of the month in the evening, they shall eat it with unleavened bread and wild lettuce [a bitter herb]” (Number 9:1-11).
Later, we again see the connection between Mary and bitterness. “Mary [Maryam or Miriam] the prophetess, the sister of Aaron [and Moses], took a timbrel in her hand: and all the women went forth after her with timbrels and with dances. And she began the song to them, saying: ‘Let us sing to the Lord, for he is gloriously magnified, the horse and his rider he hath thrown into the sea!’ And Moses brought Israel from the Red Sea, and they went forth into the wilderness of Sur: and they marched three days through the wilderness, and found no water. And they came into Mara [meaning “bitterness”―Mara? Mary?], and they could not drink the waters of Mara, because they were bitter: whereupon he gave a name also agreeable to the place, calling it Mara, that is, bitterness. And the people murmured against Moses, saying: ‘What shall we drink?’ But he cried to the Lord, and he showed him a tree [a symbol of the Tree of Christ’s Cross and the Holy Eucharist that comes from the Sacrifice of Calvary―the Mass], which when he had cast into the waters, they were turned into sweetness” (Exodus 15:20-25). “Was not bitter water made sweet with wood?” (Ecclesiasticus 38:5). “There bitter fountains were made sweet for them to drink, and for forty years they received food from Heaven” (Judith 5:15). So too does frequent assistance at the Holy Sacrifice of the Mass and frequent reception of the Holy Eucharist sweeten the Lord’s Cross that everyone, without exception, has to carry.
Let Us Not Screw Up Our Faces at the Bitterness―Lest We Screw-Up Our Salvation
Thus there should no revulsion, nor reticence, nor rejection of the interpretation of the name “Mary” or “Maryam” as meaning ”Bitter sea” (mara = bitter; yam = sea). In the prayer, Hail Holy Queen, do we not include both elements of bitterness and sweetness? We say “poor banished children of Eve” (bitter, huh?), and “mourning and weeping in this valley of tears” (bitter, huh?), and “this our exile” (bitter, huh?)―and then we ask Our Lady―calling her “Sweet Virgin Mary”―to turn her eyes of mercy towards us. Do we speak of this life as “the sea of life” on which we sail? The waters of this “sea of life” are mainly made up from our “bitter tears” that fill up this “valley of tears.”
The interpretation given by St. Bonaventure, also calls to mind Our Lady’s Seven Sorrows and the sword which “pierced” her soul on Calvary, recalling the lamentation of the mother-in-law of Ruth, who had lost a husband and two sons: ”Call me not Noemi [meaning, beautiful], but call me Mara, [meaning, bitter] for the Almighty hath quite filled me with bitterness” (Ruth 1:20). Maror are ”bitter herbs,” such as are found on the seder plate at a Passover meal.
We say of people that “they have a hard shell, but a soft center”, or that they are “hard on the outside but soft on the inside”, or that “their bark is worse than their bite”―meaning that, like a candy that we suck-on, once we have melted the exterior, we find something different in the interior. Things can be “bitter-sweet” or “sweetly-bitter”. The external coating of sin―though often sweet in taste―has a very bitter center by its consequences, thus it is “sweet-bitter”―sweet at first, but bitter in the end. Whereas the Cross of Christ, though it has bitter exterior, once we have “sucked on it” for a while, we finally penetrate its sweet interior. St. Simon of Cyrene was much like this―he was forced to carry the Cross of Christ and initially chaffed and complained under it, but gradually he came to understand, appreciate and love the Cross of Christ― “bitter-sweet”, being bitter in the beginning, but sweet in the end.
Our Lord repeatedly says: “Amen, amen I say to you, unless the grain of wheat falling into the ground die, itself remaineth alone. But if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world, keepeth it unto life eternal” (John 12:24-25). “Whosoever will save his life, shall lose it: and whosoever shall lose his life for my sake and the Gospel, shall save it” (Mark 8:35). “For he that will save his life, shall lose it: and he that shall lose his life for my sake, shall find it” (Matthew 16:25). “For whosoever will save his life, shall lose it; for he that shall lose his life for my sake, shall save it” (Luke 9:24). “Whosoever shall seek to save his life, shall lose it: and whosoever shall lose it, shall preserve it” (Luke 17:33).
“I do not promise to make you happy in this world (negative), but in the next (positive)!” says Our Lady to St. Bernadette at Lourdes. In other words, you will have bitterness in this life (negative), but sweetness in the next (positive)―which is pretty much the same thing as Our Lord said: “He who seeks to save his life (positive) will lose it (negative), but he who loses his life (negative) for My sake, will find it (positive). Dying to self is bitter―but spiritually it eventually brings sweetness. The negative leads to a positive.
All God’s Creation Has a Positive-Negative
Everything that God has created has a “positive element” and at the same time a “negative element.” Just like the Sun, and other Planets (and batteries) have a magnetic field with a positive and negative polarity, so too does the Earth―whereby the North Pole has a negative polarity and the South Pole a positive polarity. Similarly, in the seasons, we have a polarization between the positivity of maximum heat (summer-time) and the negativity of minimum heat (winter-time). In each person’s life there is the positivity of birth and the negativity of death―and during the life that comes in between birth and death, we have the positivity of health and the negativity of illness; the positivity of joys and the negativity of sorrows; the positivity of success and the negativity of failure; the positivity of being liked and the negativity of being disliked. There can be no life without both the positive and the negative―likewise there cannot be any eternal life in Heaven without the positive and negative.
Thus, looking at the name of Mary, we see that it must inescapably contain both bitterness and sweetness. To a certain extent we see this in her titles―not least the titles by which Our Lord and God wish Mary to be invoked by in our day and age―the “Sorrowful [negative/bitter] and Immaculate [positive/sweet] Heart of Mary.” The various statements made by Our Lord to His visionary, the Belgian Franciscan Tertiary, Berthe Petit. In October, 1920, Our Lord exalted the merits of the Sorrows of His Mother in these terms:
“The title of ‘Immaculate’ [a positive aspect] belongs to the whole being of My Mother and not specially to her Heart. This title flows from my gratuitous gift to the Virgin who was to give Me birth. My Mother has acquired for her Heart the title of Sorrowful by sharing generously in all the sufferings of My Heart and My Body from the crib to the cross. There is not one of these Sorrows which did not pierce the Heart of My Mother. Living image of My crucified Body, her virginal flesh bore the invisible marks of My wounds as her Heart felt the Sorrows of My own. Nothing could ever tarnish the incorruptibility of her Immaculate Heart. The title of `Sorrowful’ [a negative aspect] belongs therefore to the Heart of My Mother, and more than any other, this title is dear to her because it springs from the union of her Heart with Mine in the redemption of humanity. This title has been acquired by her through her full participation in My Calvary, and it precedes the gratuitous title `Immaculate’ which My love bestowed upon her by a singular privilege.”
On other occasions Our Lord said to Berthe Petit: “The time is now ripe and I wish mankind to turn to the Sorrowful and Immaculate Heart of My Mother” … “The world must be dedicated to the Sorrowful and Immaculate Heart of My Mother, as it is dedicated to Mine!” … “It is My wish that the nations should turn to the Sorrowful and Immaculate Heart of My Mother. Let one and the same cry arise from every soul: Sorrowful and Immaculate Heart of Mary, pray for us!” … “Recourse to My Mother under the title I wish for her universally, is the last help I shall give before the end of time!” … “My Church will revive through the spread of the Devotion and the Consecration which I wish to the Sorrowful and Immaculate Heart of My Mother” … “Recourse to My Mother, will bring about, above all, the conversion of a multitude of straying and sinful souls―the pity of the Sorrowful and Immaculate Heart of My Mother will implore Mercy for them from My Heart.”
Saintly Explanations
Throughout the centuries, Saints and scholars have put forth different interpretations for the name “Mary.” A mixture of etymology and devotion has combined to produce an interesting array of meanings:
In his book, The Wondrous Childhood of the Most Holy Mother of God, St. John Eudes (+1680) offers meditations on seventeen interpretations of the name “Mary” ― taken from the writings of ”the Holy Fathers and by some celebrated Doctors.” Among these various interpretations are “God born of my race,” (St. Ambrose); ”Rain of the sea, falling at convenient time and season,” (St. Peter Canisius); “Myrrh of the Sea,” (St. Jerome); and “The hope of those who voyage on the stormy sea of this world.” (St. Epiphanius) It is quite clear—from Scripture, Tradition and history—that the Church owes so much to Mary, the Mother of the Redeemer and our Mother “in the order of grace.” How does the gratitude and affection of her spiritual children manifest itself in the beautiful Feast of the Holy Name of Mary, and what does this cherished name mean to those who love and venerate the Mother of God?
“Mary means enlightener, because she brought forth the Light of the world. In the Syriac tongue, Mary signifies Lady” (St. Isidore of Seville +636).
“This most holy, sweet and worthy name was ‘eminently fitted to so holy, sweet and worthy a virgin. For Mary means a bitter sea, star of the sea, the illuminated or illuminatrix. Mary is interpreted Lady. Mary is a bitter sea to the demons; to men, she is the Star of the sea; to the angels, she is Illuminatrix; and to all creatures, she is Lady” (St. Bonaventure +1274).
The interpretation “Lady” for Mary was also proposed by St. Jerome, based on the Aramaic word, mar, meaning “Lord”. This would render the meaning “Lady” in the regal or noble sense, as in “Lord and Lady.” Catholic sensibility, however, recognizing in Mary the simple dignity of a Mother, as well as the grandeur of a Queen, did not hesitate to add an affectionate touch to this majestic title. Mary is not just “Lady”, she is “Madonna” or “Notre Dame” meaning, she is “Our Lady”. This aspect of Mary --“Lady” or “Mistress” — is close to Our Lord’s Heart.
“Let me say something concerning this name also, which is interpreted to mean ‘Star of the Sea’, and admirably suits the Virgin Mother.” (St. Bernard +1153).
“Mary means Star of the sea, for as mariners are guided to port by the ocean star, so Christians attain to glory through Mary’s maternal intercession” (St. Thomas Aquinas +1274).
“God the Father gathered all the waters together and called them the seas or ‘maria’ [Latin for’ sea’]. He gathered all His grace together and called it Mary or Maria ... This immense treasury is none other than Mary whom the Saints call the ‘treasury of the Lord.’ From her fullness all men are made rich” (St. Louis de Montfort +1716).
This fascinating—and very, very Catholic—desire to explore the meaning and depths of the holy name of ”Mary” is not merely a pious pursuit, unrelated to any theological concerns. In the various interpretations set forth, a wealth of Marian doctrine is made manifest, not in the clinical language of theology, but in rich, colorful meditations on Our Lady’s name, and sacred truths are explored and taught in language easily comprehended and appreciated by all.
DOUBLE DAY ARTICLE : Tuesday September 10th & Wednesday September 11th
Article 5
The Gift of Fear! Are You Afraid of Being Afraid?
Article 5
The Gift of Fear! Are You Afraid of Being Afraid?
Fear of Fear
Is fear a bad thing? There a mocking words and statements that cast fear in a bad light―such as: “You coward! You’re afraid, aren’t you?” or “You scaredy cat!” or “Scared out of your wits!” or “Shook like a leaf”, etc. All of these are among the more polite but most definitely negative comments or disparaging comments about fear. Additionally, nobody looks favorably upon a fearful soldier or policeman―who are supposed to be guardians of country and city. Courage is looked upon as a virtue―while fear is looked upon as a vice. Courage in battle is rewarded with medals and honors―fearful cowardice in battle is rewarded with a court martial and dishonor. Fear most certainly seems have “nothing going for it” and is looked upon as being despicable―to the point where many are afraid to be afraid.
Even Holy Scripture jumps on the bandwagon of condemning fear! “The Lord said to me: ‘Fear him not!” (Deuteronomy 3:2) … “Fear them not: for the Lord your God will fight for you!” (Deuteronomy 3:22) … “Thou shalt not fear them, because the Lord thy God is in the midst of thee―a God mighty and terrible!” (Deuteronomy 7:21) … “If thou go out to war against thy enemies, and see horsemen and chariots, and the numbers of the enemy’s army greater than thine, thou shalt not fear them: because the Lord thy God is with thee, who brought thee out of the land of Egypt!” (Deuteronomy 20:1) … “Fear not, nor be ye dismayed at their sight―for the Lord thy God He Himself is thy leader, and will not leave thee nor forsake thee! … And the Lord, Who is your leader, He Himself will be with thee! He will not leave thee, nor forsake thee! Fear not, neither be dismayed!” (Deuteronomy 31:6-8) …
All the Main Characters of God Were Afraid
Furthermore, we see most of the chief instruments of God falling into fear―Adam, Abraham, Isaac, Jacob, Joseph, Moses, David, and the list goes on down to Our Lady, St. Joseph and all the Apostles―even Jesus Himself was afraid!
► In the case of ADAM, we see the very first humans afraid and hiding from God after their Original Sin: “And the Lord God called Adam, and said to him: ‘Where art thou?’ And he said: ‘I heard thy voice in paradise; and I was afraid because I was naked, and I hid myself!’” (Genesis 3:9-10).
► ABRAHAM was greatly afraid on several occasions, which led to God telling him not to fear: “The word of the Lord came to Abram [not a typo―God would later change his name to Abraham] by a vision, saying: ‘Fear not, Abram, I am thy protector, and thy reward exceeding great!’” (Genesis 15:1). The fact that God has to command Abram not to be afraid, tells us that Abram WAS afraid.
► Abraham’s son ISAAC was likewise afraid “when a famine came in the land … And the Lord appeared to him and said: Go not down into Egypt, but stay in the land that I shall tell thee. [3] And sojourn in it, and I will be with thee, and will bless thee … So Isaac abode in Gerara … And he went up from that place to Bersabee, where the Lord appeared to him that same night, saying: ‘I am the God of Abraham thy father; do not fear, for I am with thee: I will bless thee, and multiply thy seed for my servant Abraham's sake” (Genesis 25:1-24)
► The same is seen in the case of JACOB, the son of Isaac: “Jacob was greatly afraid [of his brother Esau pursuing him]; and, in his fear, he divided the people that were with him” (Genesis 32:7). God has to repeatedly tell Josue not to be afraid: “The Lord said to Josue: Fear not, nor be thou dismayed!” (Josue 8:1) … “And the Lord said to Josue: ‘Fear them not! For I have delivered them into thy hands―none of them shall be able to stand against thee!’” (Josue 10:8) … “He said again to them: ‘Fear not, neither be ye dismayed, take courage and be strong!” (Josue 10:25) … “And the Lord said to Josue: ‘Fear them not! For tomorrow I will deliver all these to be slain in the sight of Israel!” (Josue 11:6).
► MOSES, after he had killed an Egyptian fled in fear: “After Moses was grown up, he saw an Egyptian striking one of the Hebrews, his brethren. And he slew the Egyptian and hid him in the sand. And going out the next day, he saw two Hebrews quarrelling: and he said to him that did the wrong: ‘Why strikest thou thy neighbor?’ But he answered: ‘Who hath appointed thee prince and judge over us? Wilt thou kill me, as thou didst yesterday kill the Egyptian?’ Moses feared, and Pharao heard of this and sought to kill Moses―but he fled from his sight, and abode in the land of Madian” (Exodus 2:11-15).
Moses was also afraid to take on the responsibility of leading the Israelites out of Egypt: “Moses said: ;I beseech Thee, Lord! I am not eloquent from yesterday and the day before: and since thou hast spoken to Thy servant, I have more impediment and slowness of tongue!’” When God told Moses what he had to say to the people, “Moses answered and said: ‘They will not believe me, nor hear my voice, but they will say: “The Lord hath not appeared to thee!”’ Then the Lord said to him: ‘What is that thou holdest in thy hand?’ He answered: ‘A rod!’ And the Lord said: ‘Cast it down upon the ground!’ He cast it down, and it was turned into a serpent: so that Moses fled from it!” (Exodus 4:1-3).
► JOSUE, who succeeded Moses as the leader of the Chosen People, the Israelites, was told by God to put all fear away of having to conquer the Promised Land by battle: “After the death of Moses, the Lord spoke to Josue and said to him: ‘Moses My servant is dead! Arise and pass over this Jordan―thou and thy people with thee―into the land which I will give to the children of Israel … As I have been with Moses, so will I be with thee! I will not leave thee, nor forsake thee! Take courage, and be strong … Take courage and be very valiant! Behold I command thee, take courage, and be strong! Fear not and be not dismayed―because the Lord thy God is with thee in all things whatsoever thou shalt go to!’” (Josue 1:1-9). The fact that God has to tell Josue repeatedly to be courageous signifies that he was lacking that courage to some extent and was anxious and perhaps afraid.
► OUR LADY must have been in some fear or anxiety about her vow of virginity and the message from God, through the Archangel Gabriel, that she was designated to the Mother of the Son of God. “And the angel said to her: “Fear not, Mary!” (Luke 1:30).
► ST. JOSEPH, too, was afraid on several occasions: “When Mary was espoused to Joseph, before they came together, she was found with child―of the Holy Ghost. Whereupon Joseph her husband, being a just man, and not willing publicly to expose her, was minded to put her away privately. But while he thought on these things, behold the angel of the Lord appeared to him in his sleep, saying: ‘Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her, is of the Holy Ghost!” (Matthew 1:18-20). Later, after having fled from King Herod and living in exile in Egypt, “when Herod was dead, behold an angel of the Lord appeared in sleep to Joseph in Egypt, saying: ‘Arise, and take the child and his mother, and go into the land of Israel. For they are dead that sought the life of the child!’ Who arose, and took the child and his mother, and came into the land of Israel. But hearing that Archelaus reigned in Judea in the room of Herod his father, he was afraid to go there: and, being warned in sleep, retired into the quarters of Galilee” (Matthew 2:19-22).
► The APOSTLES were also afraid on numerous occasions: “And they seeing Jesus walk upon the sea, were troubled, saying: ‘It is an apparition!’ And they cried out for fear. And immediately Jesus spoke to them, saying: ‘Be of good heart! It is I―fear ye not!’” (Matthew 14:26-27). During the transfiguration of Jesus―on Mount Thabor―Peter, James and John heard “a voice out of the cloud, saying: ‘This is My beloved Son, in whom I am well pleased: hear ye Him!’ And the disciples, hearing it, fell upon their face, and were very much afraid. And Jesus came and touched them and said to them: ‘Arise, and fear not!’” (Matthew 17:5-7) … “And Peter answering, said to Jesus: ‘Rabbi, it is good for us to be here: and let us make three tabernacles, one for thee, and one for Moses, and one for Elias!’ For he knew not what he said―for they were struck with fear” (Mark 9:4-5). “And when He entered into the boat, His disciples followed Him. And behold a great tempest arose in the sea, so that the boat was covered with waves, but He was asleep. And they came to Him, and awaked Him, saying: ‘Lord, save us! We perish!’ And Jesus saith to them: ‘Why are you fearful, O ye of little faith?’ Then, rising up, He commanded the winds and the sea, and there came a great calm” (Matthew 8:23-26).
► JESUS also showed a fear on occasions. At one point during His public ministry, Jesus refused to go to Jerusalem for fear of the Jews who were plotting and trying to kill Him: “After these things Jesus walked in Galilee; for He would not walk in Judea, because the Jews sought to kill Him” (John 7:1). Then, on the eve of His Passion and Death, we see that was overcome with fear: “Then Jesus came with them into a country place which is called Gethsemane; and He said to His disciples: ‘Sit you here, till I go yonder and pray!’ And taking with Him Peter and the two sons of Zebedee, He began to grow sorrowful and to be sad. Then He saith to them: ‘My soul is sorrowful even unto death! Stay you here, and watch with Me!’ And going a little further, He fell upon His face, praying, and saying: ‘My Father, if it be possible, let this chalice pass from Me! Nevertheless, not as I will, but as thou wilt!’” (Matthew 26:36-39) … “And He taketh Peter and James and John with Him; and He began to fear and to be heavy. And He saith to them: ‘My soul is sorrowful even unto death! Stay you here, and watch! And when He was gone forward a little, He fell flat on the ground; and He prayed, that if it might be, the hour might pass from Him. And He saith: ‘Abba, Father! All things are possible to thee! Remove this chalice from Me―but not what I will, but what Thou wilt!’” (Mark 14:33-36) … “And going out, He went, according to His custom, to the Mount of Olives. And His disciples also followed Him. And when He was come to the place, He … was withdrawn away from them a stone's cast; and kneeling down, He prayed, saying: ‘Father, if Thou wilt, remove this chalice from Me―but yet not My will, but Thine be done!’ And there appeared to Him an angel from Heaven, strengthening Him. And being in an agony, He prayed the longer. And His sweat became as drops of blood, trickling down upon the ground” (Luke 22:29-44).
Fear of the Lord
Among all this talk of fear being bad and being condemned, we are struck and stuck with an apparent contradiction. Why? Well, because one of the GIFTS of God, one of the GIFTS of the Holy Ghost is the GIFT OF FEAR! More precisely, it is called the GIFT OF FEAR OF THE LORD. It is with the lowest Gift on the totem pole of the Seven Gifts of the Holy Ghost. Holy Scripture tells us that “The fear of God is the beginning of His love” (Ecclesiasticus 25:16) and “The fear of the Lord is the beginning of wisdom” (Proverbs 1:7). Our two faculties of the soul are the intellect (mind) and the will (heart). The highest level or pinnacle for each of them is love for the heart (will) and wisdom for the mind (intellect). Fear is the necessary foundation or platform for both love and wisdom.
God is love—“He that loveth not, knoweth not God: for God is charity” (1 John 4:8)—and we must fear losing that love or charity of God: “The Lord spoke to me, saying: ‘Call together the people unto Me, that they may hear My words, and may learn to fear Me all the time that they live on the earth, and may teach their children!’” (Deuteronomy 4:10). “That thou mayest fear the Lord thy God, and keep all His commandments and precepts … Thou shalt fear the Lord thy God, and shalt serve Him only” (Deuteronomy 6:2; 6:13). “I say to you, my friends: Be not afraid of them who kill the body, and after that have no more that they can do. But I will show you whom you shall fear: fear ye Him, who after He hath killed, hath power to cast into Hell. Yea, I say to you, fear Him!” (Luke 12:4-5).
Various Kinds of Fear
How can there be a Gift of Fear? Is not charity at the root of all the Gifts? And do not the Scriptures say that perfect love excludes fear? How is it possible, then, that fear of God can come from the profound and divine root of charity?
In order to understand this we must do a little analyzing. There are various kinds of fear: there is fear of pain and fear of blame; there is also a fear of the world that makes us conform to the world and forget the holy commandments of God and commit sin — fear, that is, of some earthly, temporal evil. How many there are who separate themselves from God through such earthly fear!
Worldly Fear
Worldly or mundane fear is that which dreads the loss of temporal goods, such as riches and honors. Innocent in itself, it becomes injurious when we prefer to sin rather than lose these goods. History is replete with cruelties that worldly fear has caused.
It is the fear of a Pilate who condemned Jesus to death because he feared to lose the esteem of Caesar. It is the fear of a Herod who put the Holy Innocents to death, because he feared for his crown. It is the fear of a Pharaoh who dreads the multiplication of the Israelites in Egypt. It is the fear of thousands of young men and women today, who deny their religion and abandon their most sacred duties, the frequentation of the Sacraments and the sanctification of Sunday, on account of human respect.
Carnal Fear
Carnal fear is that, of bodily inconveniences, fear of sickness or of death carried to the extent of losing the goods of the soul. It is the fear of a Peter denying his Master, lest he meet the same fate. Ah, how many Peters has the course of ages not seen? It is indeed lamentable how the sight of torture, or the fear of death, turns the mind from the thought of Heaven, and to preserve the body, the soul is lost: “For whosoever will save his life, shall lose it; for he that shall lose his life for My sake, shall save it” (Luke 9:24).
This is a common fear. Do we not see it every day dictating recourse to sinful means in order to avoid the ordinary inconveniences of life? We witness it many times daily—perhaps from ourselves too! A lie here and there to avoid something, or to get an advantage; afraid to correct others for fear of reprisals or fear of losing one’s popularity; sleeping on the job and misusing our employer’s time; conforming to the world for fear of being an outcast, etc., etc.
Servile Fear
There is another fear that keeps us from sin and brings us close to God, but which is imperfect: theologians call it “servile fear,” the fear of punishment. Servile fear is the fear of God because of the punishment He dishes out to sinners; it is the avoiding of sin purely and simply because there is a Hell. There is no doubt that this fear keeps us many times from falling into sin; but the motive is of an inferior order, and without the nobility proper to love. Servile fear is not the Gift of Fear of God.
Filial Fear
There is another fear that is called filial. It consists in the repugnance that the soul feels at the thought of being separated from God. This fear comes from love. It is true that perfect love casts out a certain type of fear, but there is also a fear that is, we might say, the basis of love. Whosoever desires, whosoever loves, experiences a profound fear of being separated from the loved one, of displeasing him. Love cannot be conceived of without this fear. One who loves deeply has a fear that is above all other fears — fear of separation from the beloved. This is the Gift of Fear which is directed by the Holy Ghost.
In a more perfect sense filial fear is the beginning of wisdom, because, in order to possess divine wisdom, we need to unite ourselves so closely to God that nothing can separate us from Him. The Gift of Fear unites us with God in this way. It hinders us from ever separating ourselves from the Beloved, and in that sense it is the beginning of wisdom.
Fear of the Lord Delivers From Fears
The Fear of the Lord is necessary that we may work out our salvation; it is necessary for us lest we degrade ourselves to the level of brute creation. It is the only guardian of our liberty and of our honor, because it alone is capable of delivering us from all other fear, from servile, worldly and carnal fear.
The first service rendered by the Gift of Holy Fear is to deliver us from this shameful tyranny. Servile gives way to filial fear, that fear to offend God because He is so good; it is always accompanied by confidence and love. As for worldly and carnal fear they no longer possess an illegitimate dominion, as filial fear either absorbs or banishes them. It regrets, deplores one and only one thing—sin.
This Fear of the Lord is, moreover, the only safeguard of that for which the whole world strives, liberty. Man cannot live without fear. If he does not fear God, he fears creatures, and if he fears a creature he is a creature’s slave; for, his freedom and his dignity belong to him whom he fears. To fear aught else except God, is to be under the yoke of tyranny. This is not understood by those who pretend to freedom by shaking off the yoke of God. In vain are revolutions begun; they but plunge their slaves into deeper distress. He alone is free who fears God; for, where the Spirit of God is, there, too, is liberty. Hence, we should only “fear God, and keep His commandments, for this is the whole of man” (Ecclesiastes 12:13).
The Spirit of God unites us to Himself in such a way that He infuses in us an instinctive, profound, efficacious horror of being separated from God. This fear overrides all other fears.
From Fear to Love—Or a Fear of Love
As briefly mentioned above, Holy Scripture tells us that “The fear of the Lord is the beginning of wisdom” (Proverbs 1:7) and “The fear of God is the beginning of His love” (Ecclesiasticus 25:16). We have two basic powers of the soul―the power to KNOW and the power to LOVE―which are often represented by the words INTELLECT, MIND, REASON, etc., all of which refer to the power of KNOWING. As for the power LOVING, words that are often used to represent that are HEART, WILL, VOLITION, etc. Thus you will hear phrases like “mind and heart”, or “intellect and will”, or “reasoning and volition”, etc. All of these are speaking about the same thing―the soul’s power to KNOW and to LOVE.
Let us then turn to FEAR and try and see how fear can be “the beginning of wisdom” (which is the pinnacle of knowing) and how fear can be “the beginning of God’s love” (which is the highest form of love). For let’s face it―who wants to live in fear all the time when wisdom and love are available? Mankind cannot live without love―mankind was made for love―in fact, mankind was made BY love, for “God is charity” (1 John 4:8) and God made mankind. “And God said: ‘Let us make man to Our image and likeness!’ … And God created man to His own image―to the image of God He created him: male and female he created them. And God blessed them, saying: ‘Increase and multiply, and fill the Earth!’” (Genesis 1:26-28). If “God is charity” then the image of God must also be charity. “And every one that LOVETH, is born of God, and KNOWETH God” (1 John 4:7)―we again see that link between KNOWING and LOVING.
Life seems meaningless without love--but then we cannot love what we do not know Hence the inseparability of wisdom and love, or knowledge and love, or understanding and love. Fear is merely a starting point or departure point that is meant to bring us to the destination of wisdom and love. How can this happen? How does it happen? That is what we now want to examine.
If “the fear of God is the beginning of His love” (Ecclesiasticus 25:16), then fear must be like a tiny seed that is meant to grow and change its appearance from seed to tree and then that tree must grow further until it produces its sweet fruit. When God made Adam and Eve in His image―the image of charity and love―they had to grow in that image of charity and love throughout the rest of their lives. The command that God gave Adam and Eve― “Increase and multiply, and fill the Earth!”―was not just to populate the world with people, but to increase and multiply HIS IMAGE, the image of charity and love, therefore, to increase and multiply in charity.
Yet charity is precious―like gold, to which it is often compared. If someone has much gold, they also need good security to avoid losing the gold or having the gold stolen. God gave Adam and Eve the necessary security. “And the Lord God took man, and put him into the paradise of pleasure, to dress it, and to keep it. And He commanded him, saying: ‘Of every tree of paradise thou shalt eat! But of the tree of knowledge of good and evil, thou shalt not eat! For in what day soever thou shalt eat of it, thou shalt die the death!’” (Genesis 2:15-17). Thus God takes Adam―made in the image of God, that is to say, charity―and plants Adam, or the image of charity, in the soil of fear: “For in what day soever thou shalt eat of it, thou shalt die the death!” The soil of fear is not meant to restrict the growth of Adam’s love, but it is there to preserve his love. As long as Adam remains in that soil of fear, his love will grow and will be preserved. If he removes himself from that soil of fear, then his love will die.
We this salutary need of fear in the incident in which Our Lord shoed St. Teresa of Avila her place in Hell for her past sins if she remained lukewarm. St. Teresa herself relates the event in Chapter 32 of her autobiography:
“Some considerable time after Our Lord had bestowed upon me the graces I have been describing, and others also of a higher nature, I was one day in prayer when I found myself in a moment, without knowing how, plunged apparently into Hell. I understood that it was Our Lord’s will I should see the place which the devils kept in readiness for me, and which I had deserved by my sins. It was but a moment, but it seems to me impossible I should ever forget it even if I were to live many years … I cannot describe that inward fire or that despair, surpassing all torments and all pain. I did not see who it was that tormented me, but I felt myself on fire, and torn to pieces, as it seemed to me; and, I repeat it, this inward fire and despair are the greatest torments of all … Our Lord at that time would not let me see more of Hell. Afterwards, I had another most fearful vision, in which I saw the punishment of certain sins. They were most horrible to look at; but, because I felt none of the pain, my terror was not so great. In the former vision, Our Lord made me really feel those torments, and that anguish of spirit, just as if I had been suffering them in the body there. I know not how it was, but I understood distinctly that it was a great mercy that Our Lord would have me see with mine own eyes the very place from which His compassion saved me ...
“I have at other times dwelt on the various torments of Hell―though not often, because my soul made no progress by the way of fear … I was so terrified by that vision―and that terror is on me even now while I am writing―that, even though it took place nearly six years ago, the natural warmth of my body is chilled by fear even now when I think of it. And so, amid all the pain and suffering which I may have had to bear, I remember no time in which I do not think that all we have to suffer in this world is as nothing. It seems to me that we complain without reason. I repeat it―this vision was one of the grandest mercies of our Lord. It has been to me of the greatest service, because it has destroyed my fear of trouble and of the contradiction of the world, and because it has made me strong enough to bear up against them, and to give thanks to Our Lord, who has been my Deliverer, as it now seems to me, from such fearful and everlasting pains. Ever since that time, everything seems endurable in comparison with one instant of suffering such as those I had then to bear in Hell. I am filled with fear when I see that―after frequently reading books which describe in some manner the pains of Hell―I was not afraid of them, nor made any account of them. Where was I? How could I possibly take any pleasure in those things which led me directly to so dreadful a place as Hell? Blessed for ever be Thou, O my God! And, oh, how manifest is it that Thou didst love me much more than I did love Thee! How often, O Lord, didst Thou save me from that fearful prison! And how I used to get back to it contrary to Thy will!” (St. Teresa of Avila, The Life of St. Teresa of Jesus, Chapter 32).
Fear and Love
Thus Holy Scripture says: “Fear is not in charity: but perfect charity casteth out fear, because fear hath pain. And he that feareth, is not perfected in charity” (1 John 4:18). Note here that it speaks of “perfect charity” and not “imperfect charity”―it says: “He that fears is not perfect in charity”―but it DOES NOT SAY that he who fears HAS NO charity. It means that there is a stage of growth in charity which is not yet perfect and that fear can be present. Therefore, fear CAN EXIST with imperfect charity, but not with perfect charity. This is the case for just about every human being walking this Earth―for our charity is not yet perfect. Usually, such “perfect charity” is only found in Heaven and in Heaven there is no fear anymore―but in this world we can always grow more and more in love and there is always an underlying feeling of fear of many dangers that might make lose our love―which shows that even though it may on the way to “final perfection” and may have even entered the beginnings of perfection, there is still room for more growth and thus still room for more perfection. In proportion to how much we grow in the love of God, our focus on fear will diminish―without ever, strictly speaking, casting fear out of our soul. For it is only in Heaven that we arrive at a totally perfect charity, and, as said above, in Heaven there is no longer any fear. Until you reach Heaven, you shall―to one degree or another―“with fear and trembling work out your salvation” (Philippians 2:12).
God Himself seems to indicate the terrible consequences of a lack of fear in the following quote from Holy Scripture: “The Lord hath looked down from Heaven upon the children of men, to see if there be any that understand and seek God. They are corrupt, and are become abominable in their ways! There is none that doth good, no not one! They are all gone aside, they are become unprofitable together! There is none that doth good, no not one! Their throat is an open sepulchre: with their tongues they acted deceitfully; the poison of asps is under their lips. Their mouth is full of cursing and bitterness; their feet are swift to shed blood. Destruction and unhappiness in their ways and the way of peace they have not known! There is no fear of God before their eyes!” (Psalm 13:1-3).
The same thing is proved from the perspective of the Sacrament of Confession―wherein we have two basic forms of contrition―attrition and contrition. Attrition is inferior to contrition. ATTRITION is sorrow for sin that is primarily based upon FEAR―namely fear of being condemned to Hell, fear of God’s temporal punishments in this life, etc. It is sorry for sin on a mainly SELFISH basis―it does not look at what it has done to God by sin, but mainly at what the consequences are to SELF, that is to say, the risk of Hell and punishment in this life. It has little or no thought about how much it might have offended God, because in a practical way (perhaps not theoretically) it loves itself more than God―hence its love is imperfect and it is driven more by fear for self than love of God. On the other hand, CONTRITION is sorrow for sin that is primarily based upon a love of God, and the sorrow is not mainly due to any potential punishments due to self, but the sorrow is mainly over having offended someone whom is greatly loved, namely God. This does not mean that there is no thought of self in the equation, but self is clearly relegated to second place behind God. Very few people are primarily sorry for sin out of a love of God, but mainly out of a fear of the potential punishments that will come as a consequence of their sins.
There are various ways in which we can look upon fear―with its necessity and usefulness. One way is to see fear as a medicine or perhaps a “not-so-nice” tasting supplement that we take to help preserve our health (which, in the spiritual life, is our charity). We put up with the “not-so-nice” taste knowing the benefits it brings.
Another way to see fear is like the foundations of a building―it is absolutely necessary for foundations to be there. It is like the “rock” that Our Lord speaks of in building your house―rather than building on sand. Digging and laying the foundations is not a pleasant side to the building process―you even feel that you are going in the wrong direction―down rather than up. Yet your building may not last long without them. Once laid―you can then build on them and hide them, but you cannot and must remove them or destroy them. The same can be said for fear―a foundation of the spiritual life.
“Everyone therefore that heareth these My words, and doth them, shall be likened to a wise man that built his house upon a rock, and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell not, for it was founded on a rock. And every one that heareth these My words, and doth them not, shall be like a foolish man that built his house upon the sand, and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell, and great was the fall thereof!” (Matthew 7:24-27).
Resetting the Fear Button
Our day and age has progressively and increasingly lost its sense of a fear of God. This is why―if you analyze them from a perspective of fear―all of Our Lady’s modern-day (1600s and later) apparitions have mainly been an endeavor to reset our “fear buttons” or to give us a “fear-implant”. That idea clearly shows itself to be true when you consider the chief quotes from Our Lady of Good Success, Our Lady of La Salette, Our Lady of Fatima and Our Lady of Akita:
“Many men in this world afflict the Lord … Do not offend the Lord our God anymore, because He is already so much offended … If sins increase in number and gravity, there will be no longer pardon for them … In order that the world might know His anger, the Heavenly Father is preparing to inflict a great chastisement on all mankind … If men do not repent and better themselves, the Father will inflict a terrible punishment on all humanity. It will be a punishment greater than the deluge, such as one never seen before. Fire will fall from the sky and will wipe out a great part of humanity, the good as well as the bad, sparing neither priests nor faithful. The survivors will find themselves so desolate that they will envy the dead … The thought of the loss of so many souls is the cause of my sadness … If my people do not wish to submit themselves, I am forced to let go of the hand of my Son! It is so heavy and weighs me down so much, that I can no longer keep hold of it! … Woe to the inhabitants of the Earth! God will strike in an unprecedented way. God will exhaust His wrath upon them, and no one will be able to escape so many afflictions together … Physical and moral agonies will be suffered. God will abandon mankind to itself and will send punishments which will follow one after the other. The society of men is on the eve of the most terrible scourges and of gravest events. Mankind must expect to be ruled with an iron rod and to drink from the chalice of the wrath of God, etc. etc.”
Has Our Lady succeeded in “resetting the fear buttons”? Sadly, no! The very thing she warned against has actually happened―“If sins increase in number and gravity, there will be no longer pardon for them”―that is where we find ourselves! Yet still there is very little fear of God in the minds and hearts of the vast majority of mankind―and since there is little fear of God, there is little love of God, for “the fear of God is the beginning of His love” (Ecclesiasticus 25:16).
Perhaps it is time you reset the “fear buttons” in your family (or school, or parish). How do you do that? Simply repeat the fearful things that Our Lady has been repeating to the world―again, and again, and again. Speak of sin and the consequences of sin; speak of no more pardon from God if sin increases in number and gravity; speak of horrific world and individual chastisements; tell them that “God is not mocked!” (Ephesians 6:7); speak to them of the eternity and pain of Hell; speak to them about these things whether they like it or not―Our Lady did―unless, of course, you know of a better approach and method than that of Our Lady’s!
Yet, always bear in mind while you are speaking of these NEGATIVE things, that God never manifests or acts in JUSTICE without, at the same time, bringing His MERCY into play. So, in talking of the NEGATIVE things of Hell, sin, chastisements and such things, also show them the MERCIFUL option of Heaven and its eternal rewards―but tell them that the reward of Heaven is not Social Security benefit or handout or freebie. Heaven has to be won, and, as Our Lord says: “The Kingdom of Heaven suffereth violence, and the violent bear it away!” (Matthew 11:12) and that “Jesus said to all: ‘If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me!’” (Luke 9:23) ... “And he that taketh not up his cross, and followeth Me, is not worthy of Me!” (Matthew 10:38). Heaven has a price and is not freebie―until they wake up to the high price of Heaven, they will most likely be destined for the “other place.” Thus, you need to puncture their illusions and delusions by reminding them of the cold, brutal, inescapable facts of life and tell them to “Be dead with Christ from the elements of this world” (Colossians 2:20). “Love not the world, nor the things which are in the world. If any man love the world, the charity of the Father is not in him. For all that is in the world, is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life, which is not of the Father, but is of the world” (1 John 2:15-16). “Know you not that the friendship of this world is the enemy of God? Whosoever therefore will be a friend of this world, becometh an enemy of God” (James 4:4). Who are they friends with―the world, or God? You cannot be friends of both. Hopefully you can reset their “fear buttons”―most don’t, most don’t even try! Now that is frightening!
Is fear a bad thing? There a mocking words and statements that cast fear in a bad light―such as: “You coward! You’re afraid, aren’t you?” or “You scaredy cat!” or “Scared out of your wits!” or “Shook like a leaf”, etc. All of these are among the more polite but most definitely negative comments or disparaging comments about fear. Additionally, nobody looks favorably upon a fearful soldier or policeman―who are supposed to be guardians of country and city. Courage is looked upon as a virtue―while fear is looked upon as a vice. Courage in battle is rewarded with medals and honors―fearful cowardice in battle is rewarded with a court martial and dishonor. Fear most certainly seems have “nothing going for it” and is looked upon as being despicable―to the point where many are afraid to be afraid.
Even Holy Scripture jumps on the bandwagon of condemning fear! “The Lord said to me: ‘Fear him not!” (Deuteronomy 3:2) … “Fear them not: for the Lord your God will fight for you!” (Deuteronomy 3:22) … “Thou shalt not fear them, because the Lord thy God is in the midst of thee―a God mighty and terrible!” (Deuteronomy 7:21) … “If thou go out to war against thy enemies, and see horsemen and chariots, and the numbers of the enemy’s army greater than thine, thou shalt not fear them: because the Lord thy God is with thee, who brought thee out of the land of Egypt!” (Deuteronomy 20:1) … “Fear not, nor be ye dismayed at their sight―for the Lord thy God He Himself is thy leader, and will not leave thee nor forsake thee! … And the Lord, Who is your leader, He Himself will be with thee! He will not leave thee, nor forsake thee! Fear not, neither be dismayed!” (Deuteronomy 31:6-8) …
All the Main Characters of God Were Afraid
Furthermore, we see most of the chief instruments of God falling into fear―Adam, Abraham, Isaac, Jacob, Joseph, Moses, David, and the list goes on down to Our Lady, St. Joseph and all the Apostles―even Jesus Himself was afraid!
► In the case of ADAM, we see the very first humans afraid and hiding from God after their Original Sin: “And the Lord God called Adam, and said to him: ‘Where art thou?’ And he said: ‘I heard thy voice in paradise; and I was afraid because I was naked, and I hid myself!’” (Genesis 3:9-10).
► ABRAHAM was greatly afraid on several occasions, which led to God telling him not to fear: “The word of the Lord came to Abram [not a typo―God would later change his name to Abraham] by a vision, saying: ‘Fear not, Abram, I am thy protector, and thy reward exceeding great!’” (Genesis 15:1). The fact that God has to command Abram not to be afraid, tells us that Abram WAS afraid.
► Abraham’s son ISAAC was likewise afraid “when a famine came in the land … And the Lord appeared to him and said: Go not down into Egypt, but stay in the land that I shall tell thee. [3] And sojourn in it, and I will be with thee, and will bless thee … So Isaac abode in Gerara … And he went up from that place to Bersabee, where the Lord appeared to him that same night, saying: ‘I am the God of Abraham thy father; do not fear, for I am with thee: I will bless thee, and multiply thy seed for my servant Abraham's sake” (Genesis 25:1-24)
► The same is seen in the case of JACOB, the son of Isaac: “Jacob was greatly afraid [of his brother Esau pursuing him]; and, in his fear, he divided the people that were with him” (Genesis 32:7). God has to repeatedly tell Josue not to be afraid: “The Lord said to Josue: Fear not, nor be thou dismayed!” (Josue 8:1) … “And the Lord said to Josue: ‘Fear them not! For I have delivered them into thy hands―none of them shall be able to stand against thee!’” (Josue 10:8) … “He said again to them: ‘Fear not, neither be ye dismayed, take courage and be strong!” (Josue 10:25) … “And the Lord said to Josue: ‘Fear them not! For tomorrow I will deliver all these to be slain in the sight of Israel!” (Josue 11:6).
► MOSES, after he had killed an Egyptian fled in fear: “After Moses was grown up, he saw an Egyptian striking one of the Hebrews, his brethren. And he slew the Egyptian and hid him in the sand. And going out the next day, he saw two Hebrews quarrelling: and he said to him that did the wrong: ‘Why strikest thou thy neighbor?’ But he answered: ‘Who hath appointed thee prince and judge over us? Wilt thou kill me, as thou didst yesterday kill the Egyptian?’ Moses feared, and Pharao heard of this and sought to kill Moses―but he fled from his sight, and abode in the land of Madian” (Exodus 2:11-15).
Moses was also afraid to take on the responsibility of leading the Israelites out of Egypt: “Moses said: ;I beseech Thee, Lord! I am not eloquent from yesterday and the day before: and since thou hast spoken to Thy servant, I have more impediment and slowness of tongue!’” When God told Moses what he had to say to the people, “Moses answered and said: ‘They will not believe me, nor hear my voice, but they will say: “The Lord hath not appeared to thee!”’ Then the Lord said to him: ‘What is that thou holdest in thy hand?’ He answered: ‘A rod!’ And the Lord said: ‘Cast it down upon the ground!’ He cast it down, and it was turned into a serpent: so that Moses fled from it!” (Exodus 4:1-3).
► JOSUE, who succeeded Moses as the leader of the Chosen People, the Israelites, was told by God to put all fear away of having to conquer the Promised Land by battle: “After the death of Moses, the Lord spoke to Josue and said to him: ‘Moses My servant is dead! Arise and pass over this Jordan―thou and thy people with thee―into the land which I will give to the children of Israel … As I have been with Moses, so will I be with thee! I will not leave thee, nor forsake thee! Take courage, and be strong … Take courage and be very valiant! Behold I command thee, take courage, and be strong! Fear not and be not dismayed―because the Lord thy God is with thee in all things whatsoever thou shalt go to!’” (Josue 1:1-9). The fact that God has to tell Josue repeatedly to be courageous signifies that he was lacking that courage to some extent and was anxious and perhaps afraid.
► OUR LADY must have been in some fear or anxiety about her vow of virginity and the message from God, through the Archangel Gabriel, that she was designated to the Mother of the Son of God. “And the angel said to her: “Fear not, Mary!” (Luke 1:30).
► ST. JOSEPH, too, was afraid on several occasions: “When Mary was espoused to Joseph, before they came together, she was found with child―of the Holy Ghost. Whereupon Joseph her husband, being a just man, and not willing publicly to expose her, was minded to put her away privately. But while he thought on these things, behold the angel of the Lord appeared to him in his sleep, saying: ‘Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her, is of the Holy Ghost!” (Matthew 1:18-20). Later, after having fled from King Herod and living in exile in Egypt, “when Herod was dead, behold an angel of the Lord appeared in sleep to Joseph in Egypt, saying: ‘Arise, and take the child and his mother, and go into the land of Israel. For they are dead that sought the life of the child!’ Who arose, and took the child and his mother, and came into the land of Israel. But hearing that Archelaus reigned in Judea in the room of Herod his father, he was afraid to go there: and, being warned in sleep, retired into the quarters of Galilee” (Matthew 2:19-22).
► The APOSTLES were also afraid on numerous occasions: “And they seeing Jesus walk upon the sea, were troubled, saying: ‘It is an apparition!’ And they cried out for fear. And immediately Jesus spoke to them, saying: ‘Be of good heart! It is I―fear ye not!’” (Matthew 14:26-27). During the transfiguration of Jesus―on Mount Thabor―Peter, James and John heard “a voice out of the cloud, saying: ‘This is My beloved Son, in whom I am well pleased: hear ye Him!’ And the disciples, hearing it, fell upon their face, and were very much afraid. And Jesus came and touched them and said to them: ‘Arise, and fear not!’” (Matthew 17:5-7) … “And Peter answering, said to Jesus: ‘Rabbi, it is good for us to be here: and let us make three tabernacles, one for thee, and one for Moses, and one for Elias!’ For he knew not what he said―for they were struck with fear” (Mark 9:4-5). “And when He entered into the boat, His disciples followed Him. And behold a great tempest arose in the sea, so that the boat was covered with waves, but He was asleep. And they came to Him, and awaked Him, saying: ‘Lord, save us! We perish!’ And Jesus saith to them: ‘Why are you fearful, O ye of little faith?’ Then, rising up, He commanded the winds and the sea, and there came a great calm” (Matthew 8:23-26).
► JESUS also showed a fear on occasions. At one point during His public ministry, Jesus refused to go to Jerusalem for fear of the Jews who were plotting and trying to kill Him: “After these things Jesus walked in Galilee; for He would not walk in Judea, because the Jews sought to kill Him” (John 7:1). Then, on the eve of His Passion and Death, we see that was overcome with fear: “Then Jesus came with them into a country place which is called Gethsemane; and He said to His disciples: ‘Sit you here, till I go yonder and pray!’ And taking with Him Peter and the two sons of Zebedee, He began to grow sorrowful and to be sad. Then He saith to them: ‘My soul is sorrowful even unto death! Stay you here, and watch with Me!’ And going a little further, He fell upon His face, praying, and saying: ‘My Father, if it be possible, let this chalice pass from Me! Nevertheless, not as I will, but as thou wilt!’” (Matthew 26:36-39) … “And He taketh Peter and James and John with Him; and He began to fear and to be heavy. And He saith to them: ‘My soul is sorrowful even unto death! Stay you here, and watch! And when He was gone forward a little, He fell flat on the ground; and He prayed, that if it might be, the hour might pass from Him. And He saith: ‘Abba, Father! All things are possible to thee! Remove this chalice from Me―but not what I will, but what Thou wilt!’” (Mark 14:33-36) … “And going out, He went, according to His custom, to the Mount of Olives. And His disciples also followed Him. And when He was come to the place, He … was withdrawn away from them a stone's cast; and kneeling down, He prayed, saying: ‘Father, if Thou wilt, remove this chalice from Me―but yet not My will, but Thine be done!’ And there appeared to Him an angel from Heaven, strengthening Him. And being in an agony, He prayed the longer. And His sweat became as drops of blood, trickling down upon the ground” (Luke 22:29-44).
Fear of the Lord
Among all this talk of fear being bad and being condemned, we are struck and stuck with an apparent contradiction. Why? Well, because one of the GIFTS of God, one of the GIFTS of the Holy Ghost is the GIFT OF FEAR! More precisely, it is called the GIFT OF FEAR OF THE LORD. It is with the lowest Gift on the totem pole of the Seven Gifts of the Holy Ghost. Holy Scripture tells us that “The fear of God is the beginning of His love” (Ecclesiasticus 25:16) and “The fear of the Lord is the beginning of wisdom” (Proverbs 1:7). Our two faculties of the soul are the intellect (mind) and the will (heart). The highest level or pinnacle for each of them is love for the heart (will) and wisdom for the mind (intellect). Fear is the necessary foundation or platform for both love and wisdom.
God is love—“He that loveth not, knoweth not God: for God is charity” (1 John 4:8)—and we must fear losing that love or charity of God: “The Lord spoke to me, saying: ‘Call together the people unto Me, that they may hear My words, and may learn to fear Me all the time that they live on the earth, and may teach their children!’” (Deuteronomy 4:10). “That thou mayest fear the Lord thy God, and keep all His commandments and precepts … Thou shalt fear the Lord thy God, and shalt serve Him only” (Deuteronomy 6:2; 6:13). “I say to you, my friends: Be not afraid of them who kill the body, and after that have no more that they can do. But I will show you whom you shall fear: fear ye Him, who after He hath killed, hath power to cast into Hell. Yea, I say to you, fear Him!” (Luke 12:4-5).
Various Kinds of Fear
How can there be a Gift of Fear? Is not charity at the root of all the Gifts? And do not the Scriptures say that perfect love excludes fear? How is it possible, then, that fear of God can come from the profound and divine root of charity?
In order to understand this we must do a little analyzing. There are various kinds of fear: there is fear of pain and fear of blame; there is also a fear of the world that makes us conform to the world and forget the holy commandments of God and commit sin — fear, that is, of some earthly, temporal evil. How many there are who separate themselves from God through such earthly fear!
Worldly Fear
Worldly or mundane fear is that which dreads the loss of temporal goods, such as riches and honors. Innocent in itself, it becomes injurious when we prefer to sin rather than lose these goods. History is replete with cruelties that worldly fear has caused.
It is the fear of a Pilate who condemned Jesus to death because he feared to lose the esteem of Caesar. It is the fear of a Herod who put the Holy Innocents to death, because he feared for his crown. It is the fear of a Pharaoh who dreads the multiplication of the Israelites in Egypt. It is the fear of thousands of young men and women today, who deny their religion and abandon their most sacred duties, the frequentation of the Sacraments and the sanctification of Sunday, on account of human respect.
Carnal Fear
Carnal fear is that, of bodily inconveniences, fear of sickness or of death carried to the extent of losing the goods of the soul. It is the fear of a Peter denying his Master, lest he meet the same fate. Ah, how many Peters has the course of ages not seen? It is indeed lamentable how the sight of torture, or the fear of death, turns the mind from the thought of Heaven, and to preserve the body, the soul is lost: “For whosoever will save his life, shall lose it; for he that shall lose his life for My sake, shall save it” (Luke 9:24).
This is a common fear. Do we not see it every day dictating recourse to sinful means in order to avoid the ordinary inconveniences of life? We witness it many times daily—perhaps from ourselves too! A lie here and there to avoid something, or to get an advantage; afraid to correct others for fear of reprisals or fear of losing one’s popularity; sleeping on the job and misusing our employer’s time; conforming to the world for fear of being an outcast, etc., etc.
Servile Fear
There is another fear that keeps us from sin and brings us close to God, but which is imperfect: theologians call it “servile fear,” the fear of punishment. Servile fear is the fear of God because of the punishment He dishes out to sinners; it is the avoiding of sin purely and simply because there is a Hell. There is no doubt that this fear keeps us many times from falling into sin; but the motive is of an inferior order, and without the nobility proper to love. Servile fear is not the Gift of Fear of God.
Filial Fear
There is another fear that is called filial. It consists in the repugnance that the soul feels at the thought of being separated from God. This fear comes from love. It is true that perfect love casts out a certain type of fear, but there is also a fear that is, we might say, the basis of love. Whosoever desires, whosoever loves, experiences a profound fear of being separated from the loved one, of displeasing him. Love cannot be conceived of without this fear. One who loves deeply has a fear that is above all other fears — fear of separation from the beloved. This is the Gift of Fear which is directed by the Holy Ghost.
In a more perfect sense filial fear is the beginning of wisdom, because, in order to possess divine wisdom, we need to unite ourselves so closely to God that nothing can separate us from Him. The Gift of Fear unites us with God in this way. It hinders us from ever separating ourselves from the Beloved, and in that sense it is the beginning of wisdom.
Fear of the Lord Delivers From Fears
The Fear of the Lord is necessary that we may work out our salvation; it is necessary for us lest we degrade ourselves to the level of brute creation. It is the only guardian of our liberty and of our honor, because it alone is capable of delivering us from all other fear, from servile, worldly and carnal fear.
The first service rendered by the Gift of Holy Fear is to deliver us from this shameful tyranny. Servile gives way to filial fear, that fear to offend God because He is so good; it is always accompanied by confidence and love. As for worldly and carnal fear they no longer possess an illegitimate dominion, as filial fear either absorbs or banishes them. It regrets, deplores one and only one thing—sin.
This Fear of the Lord is, moreover, the only safeguard of that for which the whole world strives, liberty. Man cannot live without fear. If he does not fear God, he fears creatures, and if he fears a creature he is a creature’s slave; for, his freedom and his dignity belong to him whom he fears. To fear aught else except God, is to be under the yoke of tyranny. This is not understood by those who pretend to freedom by shaking off the yoke of God. In vain are revolutions begun; they but plunge their slaves into deeper distress. He alone is free who fears God; for, where the Spirit of God is, there, too, is liberty. Hence, we should only “fear God, and keep His commandments, for this is the whole of man” (Ecclesiastes 12:13).
The Spirit of God unites us to Himself in such a way that He infuses in us an instinctive, profound, efficacious horror of being separated from God. This fear overrides all other fears.
From Fear to Love—Or a Fear of Love
As briefly mentioned above, Holy Scripture tells us that “The fear of the Lord is the beginning of wisdom” (Proverbs 1:7) and “The fear of God is the beginning of His love” (Ecclesiasticus 25:16). We have two basic powers of the soul―the power to KNOW and the power to LOVE―which are often represented by the words INTELLECT, MIND, REASON, etc., all of which refer to the power of KNOWING. As for the power LOVING, words that are often used to represent that are HEART, WILL, VOLITION, etc. Thus you will hear phrases like “mind and heart”, or “intellect and will”, or “reasoning and volition”, etc. All of these are speaking about the same thing―the soul’s power to KNOW and to LOVE.
Let us then turn to FEAR and try and see how fear can be “the beginning of wisdom” (which is the pinnacle of knowing) and how fear can be “the beginning of God’s love” (which is the highest form of love). For let’s face it―who wants to live in fear all the time when wisdom and love are available? Mankind cannot live without love―mankind was made for love―in fact, mankind was made BY love, for “God is charity” (1 John 4:8) and God made mankind. “And God said: ‘Let us make man to Our image and likeness!’ … And God created man to His own image―to the image of God He created him: male and female he created them. And God blessed them, saying: ‘Increase and multiply, and fill the Earth!’” (Genesis 1:26-28). If “God is charity” then the image of God must also be charity. “And every one that LOVETH, is born of God, and KNOWETH God” (1 John 4:7)―we again see that link between KNOWING and LOVING.
Life seems meaningless without love--but then we cannot love what we do not know Hence the inseparability of wisdom and love, or knowledge and love, or understanding and love. Fear is merely a starting point or departure point that is meant to bring us to the destination of wisdom and love. How can this happen? How does it happen? That is what we now want to examine.
If “the fear of God is the beginning of His love” (Ecclesiasticus 25:16), then fear must be like a tiny seed that is meant to grow and change its appearance from seed to tree and then that tree must grow further until it produces its sweet fruit. When God made Adam and Eve in His image―the image of charity and love―they had to grow in that image of charity and love throughout the rest of their lives. The command that God gave Adam and Eve― “Increase and multiply, and fill the Earth!”―was not just to populate the world with people, but to increase and multiply HIS IMAGE, the image of charity and love, therefore, to increase and multiply in charity.
Yet charity is precious―like gold, to which it is often compared. If someone has much gold, they also need good security to avoid losing the gold or having the gold stolen. God gave Adam and Eve the necessary security. “And the Lord God took man, and put him into the paradise of pleasure, to dress it, and to keep it. And He commanded him, saying: ‘Of every tree of paradise thou shalt eat! But of the tree of knowledge of good and evil, thou shalt not eat! For in what day soever thou shalt eat of it, thou shalt die the death!’” (Genesis 2:15-17). Thus God takes Adam―made in the image of God, that is to say, charity―and plants Adam, or the image of charity, in the soil of fear: “For in what day soever thou shalt eat of it, thou shalt die the death!” The soil of fear is not meant to restrict the growth of Adam’s love, but it is there to preserve his love. As long as Adam remains in that soil of fear, his love will grow and will be preserved. If he removes himself from that soil of fear, then his love will die.
We this salutary need of fear in the incident in which Our Lord shoed St. Teresa of Avila her place in Hell for her past sins if she remained lukewarm. St. Teresa herself relates the event in Chapter 32 of her autobiography:
“Some considerable time after Our Lord had bestowed upon me the graces I have been describing, and others also of a higher nature, I was one day in prayer when I found myself in a moment, without knowing how, plunged apparently into Hell. I understood that it was Our Lord’s will I should see the place which the devils kept in readiness for me, and which I had deserved by my sins. It was but a moment, but it seems to me impossible I should ever forget it even if I were to live many years … I cannot describe that inward fire or that despair, surpassing all torments and all pain. I did not see who it was that tormented me, but I felt myself on fire, and torn to pieces, as it seemed to me; and, I repeat it, this inward fire and despair are the greatest torments of all … Our Lord at that time would not let me see more of Hell. Afterwards, I had another most fearful vision, in which I saw the punishment of certain sins. They were most horrible to look at; but, because I felt none of the pain, my terror was not so great. In the former vision, Our Lord made me really feel those torments, and that anguish of spirit, just as if I had been suffering them in the body there. I know not how it was, but I understood distinctly that it was a great mercy that Our Lord would have me see with mine own eyes the very place from which His compassion saved me ...
“I have at other times dwelt on the various torments of Hell―though not often, because my soul made no progress by the way of fear … I was so terrified by that vision―and that terror is on me even now while I am writing―that, even though it took place nearly six years ago, the natural warmth of my body is chilled by fear even now when I think of it. And so, amid all the pain and suffering which I may have had to bear, I remember no time in which I do not think that all we have to suffer in this world is as nothing. It seems to me that we complain without reason. I repeat it―this vision was one of the grandest mercies of our Lord. It has been to me of the greatest service, because it has destroyed my fear of trouble and of the contradiction of the world, and because it has made me strong enough to bear up against them, and to give thanks to Our Lord, who has been my Deliverer, as it now seems to me, from such fearful and everlasting pains. Ever since that time, everything seems endurable in comparison with one instant of suffering such as those I had then to bear in Hell. I am filled with fear when I see that―after frequently reading books which describe in some manner the pains of Hell―I was not afraid of them, nor made any account of them. Where was I? How could I possibly take any pleasure in those things which led me directly to so dreadful a place as Hell? Blessed for ever be Thou, O my God! And, oh, how manifest is it that Thou didst love me much more than I did love Thee! How often, O Lord, didst Thou save me from that fearful prison! And how I used to get back to it contrary to Thy will!” (St. Teresa of Avila, The Life of St. Teresa of Jesus, Chapter 32).
Fear and Love
Thus Holy Scripture says: “Fear is not in charity: but perfect charity casteth out fear, because fear hath pain. And he that feareth, is not perfected in charity” (1 John 4:18). Note here that it speaks of “perfect charity” and not “imperfect charity”―it says: “He that fears is not perfect in charity”―but it DOES NOT SAY that he who fears HAS NO charity. It means that there is a stage of growth in charity which is not yet perfect and that fear can be present. Therefore, fear CAN EXIST with imperfect charity, but not with perfect charity. This is the case for just about every human being walking this Earth―for our charity is not yet perfect. Usually, such “perfect charity” is only found in Heaven and in Heaven there is no fear anymore―but in this world we can always grow more and more in love and there is always an underlying feeling of fear of many dangers that might make lose our love―which shows that even though it may on the way to “final perfection” and may have even entered the beginnings of perfection, there is still room for more growth and thus still room for more perfection. In proportion to how much we grow in the love of God, our focus on fear will diminish―without ever, strictly speaking, casting fear out of our soul. For it is only in Heaven that we arrive at a totally perfect charity, and, as said above, in Heaven there is no longer any fear. Until you reach Heaven, you shall―to one degree or another―“with fear and trembling work out your salvation” (Philippians 2:12).
God Himself seems to indicate the terrible consequences of a lack of fear in the following quote from Holy Scripture: “The Lord hath looked down from Heaven upon the children of men, to see if there be any that understand and seek God. They are corrupt, and are become abominable in their ways! There is none that doth good, no not one! They are all gone aside, they are become unprofitable together! There is none that doth good, no not one! Their throat is an open sepulchre: with their tongues they acted deceitfully; the poison of asps is under their lips. Their mouth is full of cursing and bitterness; their feet are swift to shed blood. Destruction and unhappiness in their ways and the way of peace they have not known! There is no fear of God before their eyes!” (Psalm 13:1-3).
The same thing is proved from the perspective of the Sacrament of Confession―wherein we have two basic forms of contrition―attrition and contrition. Attrition is inferior to contrition. ATTRITION is sorrow for sin that is primarily based upon FEAR―namely fear of being condemned to Hell, fear of God’s temporal punishments in this life, etc. It is sorry for sin on a mainly SELFISH basis―it does not look at what it has done to God by sin, but mainly at what the consequences are to SELF, that is to say, the risk of Hell and punishment in this life. It has little or no thought about how much it might have offended God, because in a practical way (perhaps not theoretically) it loves itself more than God―hence its love is imperfect and it is driven more by fear for self than love of God. On the other hand, CONTRITION is sorrow for sin that is primarily based upon a love of God, and the sorrow is not mainly due to any potential punishments due to self, but the sorrow is mainly over having offended someone whom is greatly loved, namely God. This does not mean that there is no thought of self in the equation, but self is clearly relegated to second place behind God. Very few people are primarily sorry for sin out of a love of God, but mainly out of a fear of the potential punishments that will come as a consequence of their sins.
There are various ways in which we can look upon fear―with its necessity and usefulness. One way is to see fear as a medicine or perhaps a “not-so-nice” tasting supplement that we take to help preserve our health (which, in the spiritual life, is our charity). We put up with the “not-so-nice” taste knowing the benefits it brings.
Another way to see fear is like the foundations of a building―it is absolutely necessary for foundations to be there. It is like the “rock” that Our Lord speaks of in building your house―rather than building on sand. Digging and laying the foundations is not a pleasant side to the building process―you even feel that you are going in the wrong direction―down rather than up. Yet your building may not last long without them. Once laid―you can then build on them and hide them, but you cannot and must remove them or destroy them. The same can be said for fear―a foundation of the spiritual life.
“Everyone therefore that heareth these My words, and doth them, shall be likened to a wise man that built his house upon a rock, and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell not, for it was founded on a rock. And every one that heareth these My words, and doth them not, shall be like a foolish man that built his house upon the sand, and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell, and great was the fall thereof!” (Matthew 7:24-27).
Resetting the Fear Button
Our day and age has progressively and increasingly lost its sense of a fear of God. This is why―if you analyze them from a perspective of fear―all of Our Lady’s modern-day (1600s and later) apparitions have mainly been an endeavor to reset our “fear buttons” or to give us a “fear-implant”. That idea clearly shows itself to be true when you consider the chief quotes from Our Lady of Good Success, Our Lady of La Salette, Our Lady of Fatima and Our Lady of Akita:
“Many men in this world afflict the Lord … Do not offend the Lord our God anymore, because He is already so much offended … If sins increase in number and gravity, there will be no longer pardon for them … In order that the world might know His anger, the Heavenly Father is preparing to inflict a great chastisement on all mankind … If men do not repent and better themselves, the Father will inflict a terrible punishment on all humanity. It will be a punishment greater than the deluge, such as one never seen before. Fire will fall from the sky and will wipe out a great part of humanity, the good as well as the bad, sparing neither priests nor faithful. The survivors will find themselves so desolate that they will envy the dead … The thought of the loss of so many souls is the cause of my sadness … If my people do not wish to submit themselves, I am forced to let go of the hand of my Son! It is so heavy and weighs me down so much, that I can no longer keep hold of it! … Woe to the inhabitants of the Earth! God will strike in an unprecedented way. God will exhaust His wrath upon them, and no one will be able to escape so many afflictions together … Physical and moral agonies will be suffered. God will abandon mankind to itself and will send punishments which will follow one after the other. The society of men is on the eve of the most terrible scourges and of gravest events. Mankind must expect to be ruled with an iron rod and to drink from the chalice of the wrath of God, etc. etc.”
Has Our Lady succeeded in “resetting the fear buttons”? Sadly, no! The very thing she warned against has actually happened―“If sins increase in number and gravity, there will be no longer pardon for them”―that is where we find ourselves! Yet still there is very little fear of God in the minds and hearts of the vast majority of mankind―and since there is little fear of God, there is little love of God, for “the fear of God is the beginning of His love” (Ecclesiasticus 25:16).
Perhaps it is time you reset the “fear buttons” in your family (or school, or parish). How do you do that? Simply repeat the fearful things that Our Lady has been repeating to the world―again, and again, and again. Speak of sin and the consequences of sin; speak of no more pardon from God if sin increases in number and gravity; speak of horrific world and individual chastisements; tell them that “God is not mocked!” (Ephesians 6:7); speak to them of the eternity and pain of Hell; speak to them about these things whether they like it or not―Our Lady did―unless, of course, you know of a better approach and method than that of Our Lady’s!
Yet, always bear in mind while you are speaking of these NEGATIVE things, that God never manifests or acts in JUSTICE without, at the same time, bringing His MERCY into play. So, in talking of the NEGATIVE things of Hell, sin, chastisements and such things, also show them the MERCIFUL option of Heaven and its eternal rewards―but tell them that the reward of Heaven is not Social Security benefit or handout or freebie. Heaven has to be won, and, as Our Lord says: “The Kingdom of Heaven suffereth violence, and the violent bear it away!” (Matthew 11:12) and that “Jesus said to all: ‘If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me!’” (Luke 9:23) ... “And he that taketh not up his cross, and followeth Me, is not worthy of Me!” (Matthew 10:38). Heaven has a price and is not freebie―until they wake up to the high price of Heaven, they will most likely be destined for the “other place.” Thus, you need to puncture their illusions and delusions by reminding them of the cold, brutal, inescapable facts of life and tell them to “Be dead with Christ from the elements of this world” (Colossians 2:20). “Love not the world, nor the things which are in the world. If any man love the world, the charity of the Father is not in him. For all that is in the world, is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life, which is not of the Father, but is of the world” (1 John 2:15-16). “Know you not that the friendship of this world is the enemy of God? Whosoever therefore will be a friend of this world, becometh an enemy of God” (James 4:4). Who are they friends with―the world, or God? You cannot be friends of both. Hopefully you can reset their “fear buttons”―most don’t, most don’t even try! Now that is frightening!
DOUBLE DAY ARTICLE : Sunday September 8th & Monday September 9th
Feast of the Nativity of the Blessed Virgin Mary
Article 4
Glory to God in the Highest!
And Peace and Joy to Mary's Servants!
This article is currently being written. Sections will be posted as they are completed. Please check back later.
Feast of the Nativity of the Blessed Virgin Mary
Article 4
Glory to God in the Highest!
And Peace and Joy to Mary's Servants!
This article is currently being written. Sections will be posted as they are completed. Please check back later.
Masterpiece Unveiled―Masterpiece Ignored or Unknown
Today is the day! The Masterpiece of God was unveiled! The angels rejoiced! Mankind was clueless as to the importance of that unveiling! “Beauty is in the eye of the beholder” as they say. God saw the beauty of His masterpiece. The angels saw the beauty of His masterpiece. Humans would only say of Mary what they said of Jesus Christ, the Son of God made man: “‘Is not this the carpenter, the Son of Mary, the brother of James, and Joseph, and Jude, and Simon? Are not also his sisters here with us?’ And they were scandalized in regard of Him” (Mark 6:3) … “and they wondered at the words of grace that proceeded from His mouth, and they said: ‘Is not this the Son of Joseph?’” (Luke 4:22) … “And coming into His own country, He taught them in their synagogues, so that they wondered and said: ‘How came this Man by this wisdom and miracles? Is not this the carpenter's Son? Is not His mother called Mary, and His brethren James, and Joseph, and Simon, and Jude? And His sisters, are they not all with us? Whence therefore hath He all these things?’ And they were scandalized in His regard. But Jesus said to them: ‘A prophet is not without honor, except in his own country, and in his own house!’ And He wrought not many miracles there, because of their unbelief” (Matthew 13:54-58).
A Secret Masterpiece―Hidden From the Worldlly
Likewise would Mary the Masterpiece remain hidden from almost everyone who saw and encountered her―for as St. Louis de Montfort writes:
“Mary was singularly hidden during her life. It is on this account that the Holy Ghost and the Church call her “Alma Mater”—“Mother secret and hidden.” Her humility was so profound that she had no inclination on Earth more powerful or more constant than that of hiding herself, from herself as well as from every other creature, so as to be known to God only. He heard her prayers when she begged to be hidden, to be humbled and to be treated as in all respects poor and of no account. He took pleasure in hiding her from all human creatures, in her conception, in her birth, in her life, in her mysteries, and in her resurrection and Assumption. Even her parents did not know her, and the angels often asked one another: “Who is that?” (Canticles 3:6; 8:5) because the Most High either had hidden her from them, or if He did reveal anything, it was nothing compared to what He kept undisclosed.
“God the Father consented that she should work no miracle, at least no public one, during her life, although He had given her the power to do so. God the Son consented that she should hardly ever speak, though He had communicated His wisdom to her. God the Holy Ghost, though she was His faithful spouse, consented that His Apostles and Evangelists should speak very little of her, and no more than was necessary to make Jesus Christ known. Mary is the excellent masterpiece of the Most High, the knowledge and possession of which He has reserved to Himself. Mary is the admirable Mother of the Son, who took pleasure in humbling and concealing her during her life in order to favor her humility; calling her by the name of “woman” (John 2:4; 19:26), as if she were a stranger―although in His heart He esteemed and loved her above all angels and all men. Mary is the “sealed fountain” (Canticles 4:12), the faithful spouse of the Holy Ghost, to whom He alone has entrance. Mary is the sanctuary and the repose of the Holy Trinity, where God dwells more magnificently and more divinely than in any other place in the universe, not excepting His dwelling between the Cherubim and Seraphim. Nor is any creature, no matter how pure, allowed to enter into that sanctuary except by a great and special privilege” (St. Louis de Montfort, True Devotion to Mary, §2―§5).
The same thoughts are echoed in St. Louis de Montfort’s book, The Secret of Mary, wherein he writes:
“There is not, and there never will be, either in God’s creation or in His mind, a creature in whom He is so honored as in the most Blessed Virgin Mary, not excepting even the saints, the cherubim or the highest seraphim in Heaven. Mary is God’s garden of Paradise, His own unspeakable world, into which His Son entered to do wonderful things, to tend it and to take His delight in it. He created a world for the wayfarer, that is, the one we are living in. He created a second world—Paradise—for the Blessed. He created a third for Himself, which He named Mary. She is a world unknown to most mortals here on Earth. Even the angels and saints in Heaven find her incomprehensible, and are lost in admiration of a God, Who is so exalted and so far above them, so distant from them, and so enclosed in Mary, His chosen world, that they exclaim: “Holy, holy, holy” unceasingly (Isaias 6:3). Happy―indeed sublimely happy―is the person to whom the Holy Ghost reveals the secret of Mary, thus imparting to him true knowledge of her. Happy the person to whom the Holy Ghost opens this enclosed garden (Canticles 4:12) for him to enter, and to whom the Holy Ghost gives access to this sealed fountain, where he can draw water and drink deep draughts of the living waters of grace!” (St. Louis de Montfort, The Secret of Mary, §19―§20).
Dogs, Swine and Holy Pearls―You Get What You Deserve
If Our Lord can say: “Give not that which is holy to dogs; neither cast ye your pearls before swine, lest perhaps they trample them under their feet, and turning upon you, they tear you!” Matthew 7:6)―then all the more true must that be of Mary, even though she is the Refuge of Sinners and Mother of Mercy. Everyone―even the most vile sinner―can benefit from Mary’s basic intercession and mercy, but her ‘pearls’ are reserved in proportion to those who are really devoted to her. Our Lady loves everyone, sinners included (but she despises their sinful behavior)―but she loves even more those that truly love her. Isn’t that just plain old common sense? A doctor in the Emergency Room of a hospital will try to save everyone who is admitted―but he will “pull-out all the stops” if one of those patients happens to be a family member or a close friend. We do not merely want to be “patients” of Our Lady―we want to be part of the “family”! For she does more for “family” than she does for strangers.
That might ‘shock’ or ‘scandalize’ some folk in today’s modern (false) notion of “equal rights for everyone because we are born equal”―but with God there are no equal rights because there is no equality. If you imagine an infinite staircase―then every single person who has ever existed is standing on that staircase, but no people are found on the same step―with God there is no equality. We must not mistake “equal rights” with “equal opportunities”―God gives everyone the opportunity to save their souls―but God does not equip everyone with the same skills, graces and circumstances―these will always differ and thus be unequal. When Our Lady does more for some and less for other, she is merely following the commands of Holy Scripture that tell us do good to everyone, but not in equal measure: “Therefore, whilst we have time, let us work good to all men, but especially to those who are of the household of the Faith” (Galatians 6:10). That is all part and parcel of the virtue of justice―which gives to everyone according to their merits―punishing the evil and rewarding the just―and, in each case, the punishment or reward will not be equal in any two persons.
In the Parable of the Talents―not everyone of the servants is given the same amount: “A man, going into a far country, called his servants and delivered to them his goods. And to one he gave five talents, and to another two, and to another one, to everyone according to his proper ability” (Matthew 25:14-15)―thus no equality. The profits they made were also unequal― “And he that had received the five talents, went his way, and traded with the same, and gained other five. And in like manner he that had received the two, gained other two. But he that had received the one, going his way dug into the earth and hid his lord's money” (Matthew 25:16-18). This is only to be expected, as Holy Scripture says: “Unto whomsoever much is given, of him much shall be required: and to whom they have committed much, of him they will demand the more!” (Luke 12:48).
The Stagnation Syndrome
Thus, far more is expected from Catholics than non-Catholics; likewise, far more from priests and religious than laity. Unfortunately, we think we are giving enough already! We feel as though we are doing enough! We do not want to give more, do more, pray more, study more, learn more. We think that we are doing better than most. So we end up spiritually “treading water” or “twiddling our thumbs” in self-satisfaction. Our Lord tells us that God will not accept stagnation in the spiritual life, but that He is always expecting and demanding more from us: “I am the true vine; and My Father is the husbandman. Every branch in Me, that beareth not fruit, He will take away: and every one that beareth fruit, he will purge it, that it may bring forth more fruit” (John 15:1-2).
Fr. Garrigou-Lagrange, in his book The Three Ways of the Spiritual Life (now renamed as The Three Conversions of the Spiritual Life), writes of the danger of this stagnation or lack of progress in the spiritual life:
“This is what the Fathers have so often asserted: “In the way of God, he who makes no progress, loses ground.” Just as the child who does not grow does not merely remain a child but becomes an idiot, so the beginner who does not enter upon the way of proficients when he ought to, does not merely remain a beginner, but becomes a stunted soul. It would seem, unhappily, that the great majority of souls do not belong to any of these three categories, of beginners, proficients or perfect, but rather to that of stunted souls! At what stage are we ourselves?”
Fr. Garrigou-Lagrange echoes this point in his longer work, The Three Ages of the Spiritual Life, saying: “All the masters of the spiritual life agree on this maxim: ‘He who does not advance, falls back.’ But it sometimes happens, because retrogression takes place imperceptibly, that a few, who have already made some progress, allow a considerable period to elapse before they realize that they are falling back.”
The problem is that we look around and compare ourselves―not to those who are better than us, holier than us, more knowledgeable than us―but to those who are worse than us! In doing so, we fall into the same trap that the Pharisee fell into in one of Our Lord’s parables, who compared himself to those who were worse than he was―namely, the Publican: “Two men went up into the temple to pray: the one a Pharisee, and the other a publican. The Pharisee standing, prayed thus with himself: ‘O God, I give thee thanks that I am not as the rest of men, extortioners, unjust, adulterers, as also is this publican. I fast twice in a week: I give tithes of all that I possess!’ And the publican, standing afar off, would not so much as lift up his eyes towards heaven; but struck his breast, saying: O God, be merciful to me a sinner!’ I say to you, this man went down into his house justified rather than the other―because every one that exalteth himself, shall be humbled: and he that humbleth himself, shall be exalted!” (Luke 18:10-14).
The Dangers of Curiosity and Spiritual Pride
This pride that Our Lord exposes in the above parable, often manifests itself through curiosity and leads to spiritual blindness. Fr. Garrigou-Lagrange explains it thus:
“Curiosity is a defect of our mind, says St. Thomas, which inclines us with eagerness and precipitation toward the consideration and study of less useful subjects, making us neglect the things of God and of our salvation. This curiosity, says St. Thomas, is born of spiritual sloth in respect to divine things, and makes us lose precious time. Whereas people who have little earthly learning, but are nourished with the Gospel, possess great correctness in judgment, there are others who, far from nourishing themselves profoundly with the great Christian truths, spend a great part of their time carefully storing up useless, or at least only slightly useful, earthly knowledge which does not at all form the judgment. They are afflicted with almost a mania for collecting worldly knowledge. Theirs is an accumulation of knowledge mechanically arranged and unorganized, somewhat as if it were in a dictionary. This type of work, instead of training the mind, smothers it, as too much wood smothers a fire. Under this jumble of accumulated [earthly] knowledge, they can no longer see the light of the first principles, which alone could lift up their souls to God, the Beginning and End of all things. This heavy and stupid intellectual curiosity about earthly things, as St. John of the Cross says, is in this sense the opposite of contemplation.
“Spiritual pride is a more serious disorder than curiosity. It gives us such confidence in our reason and judgment that we are not very willing to consult others, especially our superiors, or to enlighten ourselves by the attentive and benevolent examination of reasons or facts which may be urged against us. This state of mind leads to manifest imprudent acts that will have to be painfully expiated. It leads also to asperity (sharpness) in discussions, to stubbornness in judgment, to disparagement which excludes in a cutting tone all that does not fit in with our manner of seeing things. This pride may lead a person to refuse to others the liberty he claims for his own opinions, and also to submit only very imperfectly to the directions of the supreme Shepherd, and even to attenuate and minimize dogmas under the pretext of explaining them better than has been done hitherto.
“These defects, especially pride, may finally lead us to spiritual blindness. Holy Scripture often speaks of this spiritual blindness. Christ was saddened and angered by the spiritual blindness of the Pharisees (Mark 3:5) and finally said to them: “Woe to you blind guides ... You tithe mint and anise and cumin, and have left the weightier things of the law: judgment and mercy and faith ... Blind guides, who strain out a gnat, and swallow a camel!” (Matthew 23:16,23 ff). In St. John's Gospel (John 12:40) we read that this blindness is a punishment of God, who withdraws light from such as do not wish to receive it (Romans 2:8). There are sinners who, by reason of repeated sins, no longer recognize the signified will of God manifested in a striking manner; they no longer understand that the evils which befall them are punishments of God, and they do not turn to Him. By natural laws alone, they explain these misfortunes as things that afflict a number of people at the moment. They see in them only the result of certain economic factors, such as the development of machinery and overproduction which results from it. They no longer take into account that these disorders have above all a moral cause and come from the fact that many men place their last end where it is not―that is to say, not in God Who would unite us, but in material goods which divide us. Spiritual blindness leads the sinner to prefer in everything goods that are temporal rather than eternal goods. It prevents him from hearing the voice of God.
“Spiritual blindness is a punishment of God which takes away the divine light because of repeated sins. But there is also a sin by which we voluntarily turn away from the consideration of divine truth by preferring to it the knowledge of that which satisfies our concupiscence of our pride (St. Thomas, Summa, IIa IIae, q. 15, art. 1). It takes all penetration away from us and leaves us in a state of spiritual dullness. Such a condition is a chastisement, and no heed is paid to it. As St. Augustine says: “If, when a thief stole money, he lost an eye, everybody would say that it was a punishment of God; you have lost the eye of your mind and you think that God has not punished you” (Commentary on Psalm 47). It is surprising at times to find among Christians men who have great literary, artistic, or scientific culture, but who have merely a rudimentary and superficial knowledge of the truths of religion, a knowledge mingled with many prejudices and errors. It is a surprising disproportion, which makes them, as it were, spiritual dwarfs.”
In such persons as described above, there is no joy in spiritual things. Thus feast days―such as the recent Nativity of the Blessed Virgin Mary, or the Nativity of Our Lord Jesus Christ at Christmas―bring little or no spiritual joy and peace to their souls. They can only find joy in material, earthly things―not in spiritual, heavenly things. They are like a fish out of water in religious and spiritual waters―but come to life when the conversation turn to earthly, material or worldly matters.
On the contrary, the truly humble souls―who realize that you cannot serve God and mammon, and who understand that the world is an enemy to God and therefore to them also―they have sought to empty themselves of the world so as to make room for Christ. They are those who have placed their heart in Heaven, which they see to be their real and only treasure. Such souls find great joy and peace in all things that relate to God, religion and the Faith. They look forward to and enjoy religious feasts in a way similar to the worldly ones who look forward, enjoy and talk about worldly events. It is such souls that can hope, one day, to attain to a sincere and true devotion to Our Lady, for “No creature, no matter how pure, is allowed to enter into that sanctuary except by a great and special privilege” (St. Louis de Montfort, True Devotion to Mary, §2―§5). “Happy the person to whom the Holy Ghost opens this enclosed garden (Canticles 4:12) for him to enter, and to whom the Holy Ghost gives access to this sealed fountain, where he can draw water and drink deep draughts of the living waters of grace!” (St. Louis de Montfort, The Secret of Mary, §19―§20).
Today is the day! The Masterpiece of God was unveiled! The angels rejoiced! Mankind was clueless as to the importance of that unveiling! “Beauty is in the eye of the beholder” as they say. God saw the beauty of His masterpiece. The angels saw the beauty of His masterpiece. Humans would only say of Mary what they said of Jesus Christ, the Son of God made man: “‘Is not this the carpenter, the Son of Mary, the brother of James, and Joseph, and Jude, and Simon? Are not also his sisters here with us?’ And they were scandalized in regard of Him” (Mark 6:3) … “and they wondered at the words of grace that proceeded from His mouth, and they said: ‘Is not this the Son of Joseph?’” (Luke 4:22) … “And coming into His own country, He taught them in their synagogues, so that they wondered and said: ‘How came this Man by this wisdom and miracles? Is not this the carpenter's Son? Is not His mother called Mary, and His brethren James, and Joseph, and Simon, and Jude? And His sisters, are they not all with us? Whence therefore hath He all these things?’ And they were scandalized in His regard. But Jesus said to them: ‘A prophet is not without honor, except in his own country, and in his own house!’ And He wrought not many miracles there, because of their unbelief” (Matthew 13:54-58).
A Secret Masterpiece―Hidden From the Worldlly
Likewise would Mary the Masterpiece remain hidden from almost everyone who saw and encountered her―for as St. Louis de Montfort writes:
“Mary was singularly hidden during her life. It is on this account that the Holy Ghost and the Church call her “Alma Mater”—“Mother secret and hidden.” Her humility was so profound that she had no inclination on Earth more powerful or more constant than that of hiding herself, from herself as well as from every other creature, so as to be known to God only. He heard her prayers when she begged to be hidden, to be humbled and to be treated as in all respects poor and of no account. He took pleasure in hiding her from all human creatures, in her conception, in her birth, in her life, in her mysteries, and in her resurrection and Assumption. Even her parents did not know her, and the angels often asked one another: “Who is that?” (Canticles 3:6; 8:5) because the Most High either had hidden her from them, or if He did reveal anything, it was nothing compared to what He kept undisclosed.
“God the Father consented that she should work no miracle, at least no public one, during her life, although He had given her the power to do so. God the Son consented that she should hardly ever speak, though He had communicated His wisdom to her. God the Holy Ghost, though she was His faithful spouse, consented that His Apostles and Evangelists should speak very little of her, and no more than was necessary to make Jesus Christ known. Mary is the excellent masterpiece of the Most High, the knowledge and possession of which He has reserved to Himself. Mary is the admirable Mother of the Son, who took pleasure in humbling and concealing her during her life in order to favor her humility; calling her by the name of “woman” (John 2:4; 19:26), as if she were a stranger―although in His heart He esteemed and loved her above all angels and all men. Mary is the “sealed fountain” (Canticles 4:12), the faithful spouse of the Holy Ghost, to whom He alone has entrance. Mary is the sanctuary and the repose of the Holy Trinity, where God dwells more magnificently and more divinely than in any other place in the universe, not excepting His dwelling between the Cherubim and Seraphim. Nor is any creature, no matter how pure, allowed to enter into that sanctuary except by a great and special privilege” (St. Louis de Montfort, True Devotion to Mary, §2―§5).
The same thoughts are echoed in St. Louis de Montfort’s book, The Secret of Mary, wherein he writes:
“There is not, and there never will be, either in God’s creation or in His mind, a creature in whom He is so honored as in the most Blessed Virgin Mary, not excepting even the saints, the cherubim or the highest seraphim in Heaven. Mary is God’s garden of Paradise, His own unspeakable world, into which His Son entered to do wonderful things, to tend it and to take His delight in it. He created a world for the wayfarer, that is, the one we are living in. He created a second world—Paradise—for the Blessed. He created a third for Himself, which He named Mary. She is a world unknown to most mortals here on Earth. Even the angels and saints in Heaven find her incomprehensible, and are lost in admiration of a God, Who is so exalted and so far above them, so distant from them, and so enclosed in Mary, His chosen world, that they exclaim: “Holy, holy, holy” unceasingly (Isaias 6:3). Happy―indeed sublimely happy―is the person to whom the Holy Ghost reveals the secret of Mary, thus imparting to him true knowledge of her. Happy the person to whom the Holy Ghost opens this enclosed garden (Canticles 4:12) for him to enter, and to whom the Holy Ghost gives access to this sealed fountain, where he can draw water and drink deep draughts of the living waters of grace!” (St. Louis de Montfort, The Secret of Mary, §19―§20).
Dogs, Swine and Holy Pearls―You Get What You Deserve
If Our Lord can say: “Give not that which is holy to dogs; neither cast ye your pearls before swine, lest perhaps they trample them under their feet, and turning upon you, they tear you!” Matthew 7:6)―then all the more true must that be of Mary, even though she is the Refuge of Sinners and Mother of Mercy. Everyone―even the most vile sinner―can benefit from Mary’s basic intercession and mercy, but her ‘pearls’ are reserved in proportion to those who are really devoted to her. Our Lady loves everyone, sinners included (but she despises their sinful behavior)―but she loves even more those that truly love her. Isn’t that just plain old common sense? A doctor in the Emergency Room of a hospital will try to save everyone who is admitted―but he will “pull-out all the stops” if one of those patients happens to be a family member or a close friend. We do not merely want to be “patients” of Our Lady―we want to be part of the “family”! For she does more for “family” than she does for strangers.
That might ‘shock’ or ‘scandalize’ some folk in today’s modern (false) notion of “equal rights for everyone because we are born equal”―but with God there are no equal rights because there is no equality. If you imagine an infinite staircase―then every single person who has ever existed is standing on that staircase, but no people are found on the same step―with God there is no equality. We must not mistake “equal rights” with “equal opportunities”―God gives everyone the opportunity to save their souls―but God does not equip everyone with the same skills, graces and circumstances―these will always differ and thus be unequal. When Our Lady does more for some and less for other, she is merely following the commands of Holy Scripture that tell us do good to everyone, but not in equal measure: “Therefore, whilst we have time, let us work good to all men, but especially to those who are of the household of the Faith” (Galatians 6:10). That is all part and parcel of the virtue of justice―which gives to everyone according to their merits―punishing the evil and rewarding the just―and, in each case, the punishment or reward will not be equal in any two persons.
In the Parable of the Talents―not everyone of the servants is given the same amount: “A man, going into a far country, called his servants and delivered to them his goods. And to one he gave five talents, and to another two, and to another one, to everyone according to his proper ability” (Matthew 25:14-15)―thus no equality. The profits they made were also unequal― “And he that had received the five talents, went his way, and traded with the same, and gained other five. And in like manner he that had received the two, gained other two. But he that had received the one, going his way dug into the earth and hid his lord's money” (Matthew 25:16-18). This is only to be expected, as Holy Scripture says: “Unto whomsoever much is given, of him much shall be required: and to whom they have committed much, of him they will demand the more!” (Luke 12:48).
The Stagnation Syndrome
Thus, far more is expected from Catholics than non-Catholics; likewise, far more from priests and religious than laity. Unfortunately, we think we are giving enough already! We feel as though we are doing enough! We do not want to give more, do more, pray more, study more, learn more. We think that we are doing better than most. So we end up spiritually “treading water” or “twiddling our thumbs” in self-satisfaction. Our Lord tells us that God will not accept stagnation in the spiritual life, but that He is always expecting and demanding more from us: “I am the true vine; and My Father is the husbandman. Every branch in Me, that beareth not fruit, He will take away: and every one that beareth fruit, he will purge it, that it may bring forth more fruit” (John 15:1-2).
Fr. Garrigou-Lagrange, in his book The Three Ways of the Spiritual Life (now renamed as The Three Conversions of the Spiritual Life), writes of the danger of this stagnation or lack of progress in the spiritual life:
“This is what the Fathers have so often asserted: “In the way of God, he who makes no progress, loses ground.” Just as the child who does not grow does not merely remain a child but becomes an idiot, so the beginner who does not enter upon the way of proficients when he ought to, does not merely remain a beginner, but becomes a stunted soul. It would seem, unhappily, that the great majority of souls do not belong to any of these three categories, of beginners, proficients or perfect, but rather to that of stunted souls! At what stage are we ourselves?”
Fr. Garrigou-Lagrange echoes this point in his longer work, The Three Ages of the Spiritual Life, saying: “All the masters of the spiritual life agree on this maxim: ‘He who does not advance, falls back.’ But it sometimes happens, because retrogression takes place imperceptibly, that a few, who have already made some progress, allow a considerable period to elapse before they realize that they are falling back.”
The problem is that we look around and compare ourselves―not to those who are better than us, holier than us, more knowledgeable than us―but to those who are worse than us! In doing so, we fall into the same trap that the Pharisee fell into in one of Our Lord’s parables, who compared himself to those who were worse than he was―namely, the Publican: “Two men went up into the temple to pray: the one a Pharisee, and the other a publican. The Pharisee standing, prayed thus with himself: ‘O God, I give thee thanks that I am not as the rest of men, extortioners, unjust, adulterers, as also is this publican. I fast twice in a week: I give tithes of all that I possess!’ And the publican, standing afar off, would not so much as lift up his eyes towards heaven; but struck his breast, saying: O God, be merciful to me a sinner!’ I say to you, this man went down into his house justified rather than the other―because every one that exalteth himself, shall be humbled: and he that humbleth himself, shall be exalted!” (Luke 18:10-14).
The Dangers of Curiosity and Spiritual Pride
This pride that Our Lord exposes in the above parable, often manifests itself through curiosity and leads to spiritual blindness. Fr. Garrigou-Lagrange explains it thus:
“Curiosity is a defect of our mind, says St. Thomas, which inclines us with eagerness and precipitation toward the consideration and study of less useful subjects, making us neglect the things of God and of our salvation. This curiosity, says St. Thomas, is born of spiritual sloth in respect to divine things, and makes us lose precious time. Whereas people who have little earthly learning, but are nourished with the Gospel, possess great correctness in judgment, there are others who, far from nourishing themselves profoundly with the great Christian truths, spend a great part of their time carefully storing up useless, or at least only slightly useful, earthly knowledge which does not at all form the judgment. They are afflicted with almost a mania for collecting worldly knowledge. Theirs is an accumulation of knowledge mechanically arranged and unorganized, somewhat as if it were in a dictionary. This type of work, instead of training the mind, smothers it, as too much wood smothers a fire. Under this jumble of accumulated [earthly] knowledge, they can no longer see the light of the first principles, which alone could lift up their souls to God, the Beginning and End of all things. This heavy and stupid intellectual curiosity about earthly things, as St. John of the Cross says, is in this sense the opposite of contemplation.
“Spiritual pride is a more serious disorder than curiosity. It gives us such confidence in our reason and judgment that we are not very willing to consult others, especially our superiors, or to enlighten ourselves by the attentive and benevolent examination of reasons or facts which may be urged against us. This state of mind leads to manifest imprudent acts that will have to be painfully expiated. It leads also to asperity (sharpness) in discussions, to stubbornness in judgment, to disparagement which excludes in a cutting tone all that does not fit in with our manner of seeing things. This pride may lead a person to refuse to others the liberty he claims for his own opinions, and also to submit only very imperfectly to the directions of the supreme Shepherd, and even to attenuate and minimize dogmas under the pretext of explaining them better than has been done hitherto.
“These defects, especially pride, may finally lead us to spiritual blindness. Holy Scripture often speaks of this spiritual blindness. Christ was saddened and angered by the spiritual blindness of the Pharisees (Mark 3:5) and finally said to them: “Woe to you blind guides ... You tithe mint and anise and cumin, and have left the weightier things of the law: judgment and mercy and faith ... Blind guides, who strain out a gnat, and swallow a camel!” (Matthew 23:16,23 ff). In St. John's Gospel (John 12:40) we read that this blindness is a punishment of God, who withdraws light from such as do not wish to receive it (Romans 2:8). There are sinners who, by reason of repeated sins, no longer recognize the signified will of God manifested in a striking manner; they no longer understand that the evils which befall them are punishments of God, and they do not turn to Him. By natural laws alone, they explain these misfortunes as things that afflict a number of people at the moment. They see in them only the result of certain economic factors, such as the development of machinery and overproduction which results from it. They no longer take into account that these disorders have above all a moral cause and come from the fact that many men place their last end where it is not―that is to say, not in God Who would unite us, but in material goods which divide us. Spiritual blindness leads the sinner to prefer in everything goods that are temporal rather than eternal goods. It prevents him from hearing the voice of God.
“Spiritual blindness is a punishment of God which takes away the divine light because of repeated sins. But there is also a sin by which we voluntarily turn away from the consideration of divine truth by preferring to it the knowledge of that which satisfies our concupiscence of our pride (St. Thomas, Summa, IIa IIae, q. 15, art. 1). It takes all penetration away from us and leaves us in a state of spiritual dullness. Such a condition is a chastisement, and no heed is paid to it. As St. Augustine says: “If, when a thief stole money, he lost an eye, everybody would say that it was a punishment of God; you have lost the eye of your mind and you think that God has not punished you” (Commentary on Psalm 47). It is surprising at times to find among Christians men who have great literary, artistic, or scientific culture, but who have merely a rudimentary and superficial knowledge of the truths of religion, a knowledge mingled with many prejudices and errors. It is a surprising disproportion, which makes them, as it were, spiritual dwarfs.”
In such persons as described above, there is no joy in spiritual things. Thus feast days―such as the recent Nativity of the Blessed Virgin Mary, or the Nativity of Our Lord Jesus Christ at Christmas―bring little or no spiritual joy and peace to their souls. They can only find joy in material, earthly things―not in spiritual, heavenly things. They are like a fish out of water in religious and spiritual waters―but come to life when the conversation turn to earthly, material or worldly matters.
On the contrary, the truly humble souls―who realize that you cannot serve God and mammon, and who understand that the world is an enemy to God and therefore to them also―they have sought to empty themselves of the world so as to make room for Christ. They are those who have placed their heart in Heaven, which they see to be their real and only treasure. Such souls find great joy and peace in all things that relate to God, religion and the Faith. They look forward to and enjoy religious feasts in a way similar to the worldly ones who look forward, enjoy and talk about worldly events. It is such souls that can hope, one day, to attain to a sincere and true devotion to Our Lady, for “No creature, no matter how pure, is allowed to enter into that sanctuary except by a great and special privilege” (St. Louis de Montfort, True Devotion to Mary, §2―§5). “Happy the person to whom the Holy Ghost opens this enclosed garden (Canticles 4:12) for him to enter, and to whom the Holy Ghost gives access to this sealed fountain, where he can draw water and drink deep draughts of the living waters of grace!” (St. Louis de Montfort, The Secret of Mary, §19―§20).
TRIPLE DAY ARTICLE : Thursday September 5th & Friday September 6th & Saturday September 7th
Article 3
Don't Just Think It! Do It!
Article 3
Don't Just Think It! Do It!
The Life of the Mind
What we say or do is only the “tip of the iceberg” of what we think. In other words, the vast majority of our life is more interior than it is exterior. Exteriorly, we only show a fraction of what is going on in the interior of our mind, soul and heart. We cease speaking after a while, we stop doing things after a while―but we never stop thinking and conversing with ourselves in the secrecy of our mind. “There are many thoughts in the heart of a man” (Proverbs 19:21).
Our thoughts are invisible and impenetrable to others―even though in various ways we may consciously or unconsciously betray our thoughts―but our thoughts are not invisible and impenetrable to God. “And when Jesus knew their thoughts, answering, He said to them: ‘What is it you think in your hearts?’” (Luke 5:22). “And Jesus seeing their thoughts, said: ‘Why do you think evil in your hearts?’” (Matthew 9:4). “But He knew their thoughts …” (Luke 6:8), “But Jesus seeing the thoughts of their heart …” (Luke 9:47), “But He, seeing their thoughts, said …” (Luke 11:17), etc. “For I know the thoughts of your heart” (Ezechiel 11:5). “For the Lord searcheth all hearts, and understandeth all the thoughts of minds” (1 Paralipomenon 28:9). “The Lord knoweth the thoughts of men―that they are vain” (Psalm 93:11). “The Lord knoweth the thoughts of the wise, that they are vain” (1 Corinthians 3:20). “They became vain in their thoughts, and their foolish heart was darkened!” (Romans 1:21).
The word “vain” comes from the Latin word “vanus”―meaning empty. That is the truer sense of the word “vain” than our current understanding of the word “vain” as having or showing an excessively high opinion of one's appearance, abilities, or worth―which, of course, is empty of truth, for as Our Lord says: “Without Me, you can do nothing!” (John 15:5) and “When you shall have done all these things that are commanded you, say: ‘We are unprofitable servants; we have done that which we ought to do!’” (Luke 17:10)―and, as Holy Scripture adds: “For who distinguisheth thee? Or what hast thou that thou hast not received? And if thou hast received, why dost thou glory, as if thou hadst not received it?” (1 Corinthians 4:7).
Furthermore, there can often be a “divorce” or difference between what we say or do about a matter and what we REALLY think about a matter. “Deceit is in the heart of them that think evil things” (Proverbs 12:20). “Do you not judge within yourselves, and are become judges of unjust thoughts?” (James 2:4). “And Jesus knowing their thoughts, said to them: ‘Every kingdom divided against itself shall be made desolate: and every city or house divided against itself shall not stand!’” (Matthew 12:25). If we lead a “divided life”, where our words and actions do match our real thoughts, then we are a “house divided against itself” which “shall not stand.” Though it is tough, we need to think more before we speak, and then say what we think―without any ambiguity, compromise, craftiness, subterfuge, or ulterior motives. For, as Holy Scripture says, “His spirit shall go forth, and he shall return into his Earth―in that day all their thoughts shall perish!” (Psalm 145:4). “For the Lord searcheth all hearts, and understandeth all the thoughts of minds” (1 Paralipomenon 28:9). “Now very shortly I will pour out My wrath upon thee, and I will accomplish My anger in thee: and I will judge thee according to thy ways, and I will lay upon thee all thy crimes!” Ezechiel 7:8).
What Do We Think?
What do we think about? Well, as God tells us through Holy Scripture, we think empty (vain) things. Furthermore, since words and actions follow thoughts―we consequently say empty things and live empty lives! “For from within out of the heart of men proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within, and defile a man!” (Mark 7:21-22). We do not think in a way that God would have us think―we think as we like to think and not as God would like us think. “For My thoughts are not your thoughts: nor your ways My ways, saith the Lord. For as the Heavens are exalted above the Earth, so are My ways exalted above your ways, and My thoughts above your thoughts” (Isaias 55:8-9).
We think more about ourselves than we think of God. “Who will set scourges over my thoughts, and the discipline of wisdom over my heart, that they spare me not in their ignorance, and that their sins may not appear” (Ecclesiasticus 23:2)―meaning, in simpler phrasing, “I wish I could be whipped for my thoughts, so that wisdom could discipline my mind. I would not want to be spared when I am wrong; I would not want a single sin to be overlooked!” or “Who will set whips over my thoughts, and the discipline of wisdom over my mind, so as not to spare me in my errors, and not overlook my sins?”
Once again, as Holy Scripture says: “Let them see and remember all the commandments of the Lord, and not follow their own thoughts and eyes going astray after divers things” Numbers 15:39). “The Lord hath looked down from heaven upon the children of men, to see if there be any that understand and seek God. They are corrupt, and are become abominable in their ways: there is none that doth good, no not one. They are all gone aside, they are become unprofitable together―there is none that doth good, no, not one! Their throat is an open sepulcher; with their tongues they acted deceitfully; the poison of asps is under their lips. Their mouth is full of cursing and bitterness; their feet are swift to shed blood. Destruction and unhappiness in their ways: and the way of peace they have not known: there is no fear of God before their eyes” (Psalm 13:1-3).
Thinking is the Root of Our Problems
Most people think that they think well enough―yet their thoughts, and the resulting words and actions that come from those thoughts, lead most of them to their damnation. Today, many think that what used to be called “good” is actually evil; and that what used to be called “evil” is actually okay and good. We see this clearly in such things as cohanitation, fornication, contraception, abortion, divorce and remarriage, same-sex relationships and marriages, drug use, etc. ― all of these things are now looked upon as being ‘good’ by increasing numbers of people. Whereas calling sin a sin, and calling error as error, heresy as heresy, evil as evil―all of this has now become a “hate crime”, “hate speech” and “hate thoughts”! In the realm of religion, increasing numbers think that all religions lead to God, they think that everyone goes to Heaven; they think that sin―if there still is such a thing―is only a sin if spoken or performed by some action, but they think that their thoughts are harmless, regardless of what they might think about; they think that they themselves are the judges of good and evil―saying: “What is wrong for you, is right for me and is not wrong at all!” They who think this way, think wrong!
“And they said: ‘We will go after our own thoughts, and we will do every one according to the perverseness of his evil heart!’” (Jeremias 18:12)―which is exactly what we are doing today, following our own thoughts and opinions, our own personal preferences and desires. “Thus have you spoken, for I know the thoughts of your heart!” (Ezechiel 11:5). “They will not set their thoughts to return to their God―for the spirit of fornication is in the midst of them, and they have not known the Lord!” (Osee 5:4)―which is the case today, where, as Our Lady said, most marriages are not of God, cohabitation increases daily, and sexual sins have sky-rocketed―all of which underlines the truth of Our Lady’s words when she said the sin that damns most souls today is the sin of impurity―whether in thought, word or action. Yet most people think all of these sins are nowadays acceptable, for times have changed and morals have changed with the times. They who think this way, think wrong!
Yet Holy Scripture has already condemned such thoughts, saying: “Woe to you that call evil good, and good evil―that put darkness for light, and light for darkness―that put bitter for sweet, and sweet for bitter!” (Isaias 5:20). “For the Holy Spirit of discipline will flee from the deceitful, and will withdraw himself from thoughts that are without understanding, and he shall not abide when iniquity cometh in” (Wisdom 1:5). “Their thoughts are unprofitable thoughts!” (Isaias 59:7). “How long shall hurtful thoughts abide in thee?” (Jeremias 4:14). “The Lord will search out your thoughts!” (Wisdom 6:4). “Inquisition shall be made into the thoughts of the ungodly” (Wisdom 1:9). “Evil thoughts are an abomination to the Lord!” (Proverbs 15:26). “For perverse thoughts separate from God” (Wisdom 1:3).
What Does God Think of Our Thoughts?
There is so much focus on what we think about things personally, that the thoughts of God are largely or totally ignored: “When they knew God, they have not glorified Him as God, or given thanks―but became vain in their thoughts, and their foolish heart was darkened!” (Romans 1:21). Yet it is what God thinks that is the most important―for God will be the judge of all our thoughts (and words and actions) one day―and our salvation and damnation will not depend upon what we think, but what God thinks. “Hear, O Earth! Behold I will bring evils upon this people―the fruits of their own thoughts―because they have not heard My words, and they have cast away My law” (Jeremias 6:19).
It is never too late to change our thinking! Holy Scripture points this out numerous times―let these brief quotes suffice and give a mere echo to the abundance of many more such quotes: “Let thy thoughts be upon the precepts of God, and meditate continually on His commandments: and He will give thee a heart” (Ecclesiasticus 6:37). “Let the wicked forsake his way, and the unjust man his thoughts, and let him return to the Lord, and He will have mercy on him, and return to our God―for He is bountiful to forgive! For My thoughts are not your thoughts: nor your ways My ways―saith the Lord. For as the Heavens are exalted above the Earth, so are My ways exalted above your ways, and My thoughts above your thoughts!” (Isaias 55:7-9).
Think Not Above Your Station
Sometimes―or perhaps often―we think ourselves to above that station in which God has placed us, and we seek knowledge of things that are not our concern or that are beyond our abilities. This is sadly the plague of the modern world. Science is not satisfied with its own parameters and limits―but seeks to intrude into the field of religion and morality―pontificating as though it was God. This is true of many other domains of knowledge―politics intrudes into religious matters, dictating what can and what cannot be done, whereas it is the Church that should be giving those principles to the State, and not the other way round. This disease trickles down to grass-roots levels, and thus the laity start to dictate to the clergy what should and should not be done; parents do the same to the school; children do the same to their parents; employees do likewise to their employers. It really has become a case of “power from below”―but if you look below the “below”, then you descend down to Hell and see that it is the power of Satan―who is always seeking to reverse or inverse true values and godly principles―that is behind all of this “power from below” and “power to the people”, for, as Our Lord pointed out, all power should come from above and not below. “Jesus answered [Pilate]: ‘Thou shouldst not have any power against Me, unless it were given thee from above!’” (John 19:11).
Today, the devil has successfully tempted people into the pitfall that he successfully presented to Eve: “In what day soever you shall eat thereof, your eyes shall be opened: and you shall be as Gods, knowing good and evil!” (Genesis 3:5). Thus, in our own day and age, we can see that many have taken a big bite out “the tree of knowledge of good and evil” (Genesis 2:9). Having taken a bite of this “forbidden fruit” they know pretend to know everything, they inquire into everything, they judge everything―they have become as gods. O foolish people! “Seek not the things that are too high for thee, and search not into things above thy ability―but the things that God hath commanded thee, think on them always, and in many of His works be not curious” (Ecclesiasticus 3:22).
Hence is it that we see so many “armchair popes”, or “keyboard cardinals”, or “anonymous Fathers and Doctors of the Church”―all of whom have done and completed their theological studies at the Online Pontifical Academy of Google. They are the modern self-styled and self-appointed Spanish Inquisition of the 21st century―they haul anyone and everyone, who might be suspect of anything, before their internet courts and endlessly torture and cross-examine them before the jury of the internet world.
What we say or do is only the “tip of the iceberg” of what we think. In other words, the vast majority of our life is more interior than it is exterior. Exteriorly, we only show a fraction of what is going on in the interior of our mind, soul and heart. We cease speaking after a while, we stop doing things after a while―but we never stop thinking and conversing with ourselves in the secrecy of our mind. “There are many thoughts in the heart of a man” (Proverbs 19:21).
Our thoughts are invisible and impenetrable to others―even though in various ways we may consciously or unconsciously betray our thoughts―but our thoughts are not invisible and impenetrable to God. “And when Jesus knew their thoughts, answering, He said to them: ‘What is it you think in your hearts?’” (Luke 5:22). “And Jesus seeing their thoughts, said: ‘Why do you think evil in your hearts?’” (Matthew 9:4). “But He knew their thoughts …” (Luke 6:8), “But Jesus seeing the thoughts of their heart …” (Luke 9:47), “But He, seeing their thoughts, said …” (Luke 11:17), etc. “For I know the thoughts of your heart” (Ezechiel 11:5). “For the Lord searcheth all hearts, and understandeth all the thoughts of minds” (1 Paralipomenon 28:9). “The Lord knoweth the thoughts of men―that they are vain” (Psalm 93:11). “The Lord knoweth the thoughts of the wise, that they are vain” (1 Corinthians 3:20). “They became vain in their thoughts, and their foolish heart was darkened!” (Romans 1:21).
The word “vain” comes from the Latin word “vanus”―meaning empty. That is the truer sense of the word “vain” than our current understanding of the word “vain” as having or showing an excessively high opinion of one's appearance, abilities, or worth―which, of course, is empty of truth, for as Our Lord says: “Without Me, you can do nothing!” (John 15:5) and “When you shall have done all these things that are commanded you, say: ‘We are unprofitable servants; we have done that which we ought to do!’” (Luke 17:10)―and, as Holy Scripture adds: “For who distinguisheth thee? Or what hast thou that thou hast not received? And if thou hast received, why dost thou glory, as if thou hadst not received it?” (1 Corinthians 4:7).
Furthermore, there can often be a “divorce” or difference between what we say or do about a matter and what we REALLY think about a matter. “Deceit is in the heart of them that think evil things” (Proverbs 12:20). “Do you not judge within yourselves, and are become judges of unjust thoughts?” (James 2:4). “And Jesus knowing their thoughts, said to them: ‘Every kingdom divided against itself shall be made desolate: and every city or house divided against itself shall not stand!’” (Matthew 12:25). If we lead a “divided life”, where our words and actions do match our real thoughts, then we are a “house divided against itself” which “shall not stand.” Though it is tough, we need to think more before we speak, and then say what we think―without any ambiguity, compromise, craftiness, subterfuge, or ulterior motives. For, as Holy Scripture says, “His spirit shall go forth, and he shall return into his Earth―in that day all their thoughts shall perish!” (Psalm 145:4). “For the Lord searcheth all hearts, and understandeth all the thoughts of minds” (1 Paralipomenon 28:9). “Now very shortly I will pour out My wrath upon thee, and I will accomplish My anger in thee: and I will judge thee according to thy ways, and I will lay upon thee all thy crimes!” Ezechiel 7:8).
What Do We Think?
What do we think about? Well, as God tells us through Holy Scripture, we think empty (vain) things. Furthermore, since words and actions follow thoughts―we consequently say empty things and live empty lives! “For from within out of the heart of men proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within, and defile a man!” (Mark 7:21-22). We do not think in a way that God would have us think―we think as we like to think and not as God would like us think. “For My thoughts are not your thoughts: nor your ways My ways, saith the Lord. For as the Heavens are exalted above the Earth, so are My ways exalted above your ways, and My thoughts above your thoughts” (Isaias 55:8-9).
We think more about ourselves than we think of God. “Who will set scourges over my thoughts, and the discipline of wisdom over my heart, that they spare me not in their ignorance, and that their sins may not appear” (Ecclesiasticus 23:2)―meaning, in simpler phrasing, “I wish I could be whipped for my thoughts, so that wisdom could discipline my mind. I would not want to be spared when I am wrong; I would not want a single sin to be overlooked!” or “Who will set whips over my thoughts, and the discipline of wisdom over my mind, so as not to spare me in my errors, and not overlook my sins?”
Once again, as Holy Scripture says: “Let them see and remember all the commandments of the Lord, and not follow their own thoughts and eyes going astray after divers things” Numbers 15:39). “The Lord hath looked down from heaven upon the children of men, to see if there be any that understand and seek God. They are corrupt, and are become abominable in their ways: there is none that doth good, no not one. They are all gone aside, they are become unprofitable together―there is none that doth good, no, not one! Their throat is an open sepulcher; with their tongues they acted deceitfully; the poison of asps is under their lips. Their mouth is full of cursing and bitterness; their feet are swift to shed blood. Destruction and unhappiness in their ways: and the way of peace they have not known: there is no fear of God before their eyes” (Psalm 13:1-3).
Thinking is the Root of Our Problems
Most people think that they think well enough―yet their thoughts, and the resulting words and actions that come from those thoughts, lead most of them to their damnation. Today, many think that what used to be called “good” is actually evil; and that what used to be called “evil” is actually okay and good. We see this clearly in such things as cohanitation, fornication, contraception, abortion, divorce and remarriage, same-sex relationships and marriages, drug use, etc. ― all of these things are now looked upon as being ‘good’ by increasing numbers of people. Whereas calling sin a sin, and calling error as error, heresy as heresy, evil as evil―all of this has now become a “hate crime”, “hate speech” and “hate thoughts”! In the realm of religion, increasing numbers think that all religions lead to God, they think that everyone goes to Heaven; they think that sin―if there still is such a thing―is only a sin if spoken or performed by some action, but they think that their thoughts are harmless, regardless of what they might think about; they think that they themselves are the judges of good and evil―saying: “What is wrong for you, is right for me and is not wrong at all!” They who think this way, think wrong!
“And they said: ‘We will go after our own thoughts, and we will do every one according to the perverseness of his evil heart!’” (Jeremias 18:12)―which is exactly what we are doing today, following our own thoughts and opinions, our own personal preferences and desires. “Thus have you spoken, for I know the thoughts of your heart!” (Ezechiel 11:5). “They will not set their thoughts to return to their God―for the spirit of fornication is in the midst of them, and they have not known the Lord!” (Osee 5:4)―which is the case today, where, as Our Lady said, most marriages are not of God, cohabitation increases daily, and sexual sins have sky-rocketed―all of which underlines the truth of Our Lady’s words when she said the sin that damns most souls today is the sin of impurity―whether in thought, word or action. Yet most people think all of these sins are nowadays acceptable, for times have changed and morals have changed with the times. They who think this way, think wrong!
Yet Holy Scripture has already condemned such thoughts, saying: “Woe to you that call evil good, and good evil―that put darkness for light, and light for darkness―that put bitter for sweet, and sweet for bitter!” (Isaias 5:20). “For the Holy Spirit of discipline will flee from the deceitful, and will withdraw himself from thoughts that are without understanding, and he shall not abide when iniquity cometh in” (Wisdom 1:5). “Their thoughts are unprofitable thoughts!” (Isaias 59:7). “How long shall hurtful thoughts abide in thee?” (Jeremias 4:14). “The Lord will search out your thoughts!” (Wisdom 6:4). “Inquisition shall be made into the thoughts of the ungodly” (Wisdom 1:9). “Evil thoughts are an abomination to the Lord!” (Proverbs 15:26). “For perverse thoughts separate from God” (Wisdom 1:3).
What Does God Think of Our Thoughts?
There is so much focus on what we think about things personally, that the thoughts of God are largely or totally ignored: “When they knew God, they have not glorified Him as God, or given thanks―but became vain in their thoughts, and their foolish heart was darkened!” (Romans 1:21). Yet it is what God thinks that is the most important―for God will be the judge of all our thoughts (and words and actions) one day―and our salvation and damnation will not depend upon what we think, but what God thinks. “Hear, O Earth! Behold I will bring evils upon this people―the fruits of their own thoughts―because they have not heard My words, and they have cast away My law” (Jeremias 6:19).
It is never too late to change our thinking! Holy Scripture points this out numerous times―let these brief quotes suffice and give a mere echo to the abundance of many more such quotes: “Let thy thoughts be upon the precepts of God, and meditate continually on His commandments: and He will give thee a heart” (Ecclesiasticus 6:37). “Let the wicked forsake his way, and the unjust man his thoughts, and let him return to the Lord, and He will have mercy on him, and return to our God―for He is bountiful to forgive! For My thoughts are not your thoughts: nor your ways My ways―saith the Lord. For as the Heavens are exalted above the Earth, so are My ways exalted above your ways, and My thoughts above your thoughts!” (Isaias 55:7-9).
Think Not Above Your Station
Sometimes―or perhaps often―we think ourselves to above that station in which God has placed us, and we seek knowledge of things that are not our concern or that are beyond our abilities. This is sadly the plague of the modern world. Science is not satisfied with its own parameters and limits―but seeks to intrude into the field of religion and morality―pontificating as though it was God. This is true of many other domains of knowledge―politics intrudes into religious matters, dictating what can and what cannot be done, whereas it is the Church that should be giving those principles to the State, and not the other way round. This disease trickles down to grass-roots levels, and thus the laity start to dictate to the clergy what should and should not be done; parents do the same to the school; children do the same to their parents; employees do likewise to their employers. It really has become a case of “power from below”―but if you look below the “below”, then you descend down to Hell and see that it is the power of Satan―who is always seeking to reverse or inverse true values and godly principles―that is behind all of this “power from below” and “power to the people”, for, as Our Lord pointed out, all power should come from above and not below. “Jesus answered [Pilate]: ‘Thou shouldst not have any power against Me, unless it were given thee from above!’” (John 19:11).
Today, the devil has successfully tempted people into the pitfall that he successfully presented to Eve: “In what day soever you shall eat thereof, your eyes shall be opened: and you shall be as Gods, knowing good and evil!” (Genesis 3:5). Thus, in our own day and age, we can see that many have taken a big bite out “the tree of knowledge of good and evil” (Genesis 2:9). Having taken a bite of this “forbidden fruit” they know pretend to know everything, they inquire into everything, they judge everything―they have become as gods. O foolish people! “Seek not the things that are too high for thee, and search not into things above thy ability―but the things that God hath commanded thee, think on them always, and in many of His works be not curious” (Ecclesiasticus 3:22).
Hence is it that we see so many “armchair popes”, or “keyboard cardinals”, or “anonymous Fathers and Doctors of the Church”―all of whom have done and completed their theological studies at the Online Pontifical Academy of Google. They are the modern self-styled and self-appointed Spanish Inquisition of the 21st century―they haul anyone and everyone, who might be suspect of anything, before their internet courts and endlessly torture and cross-examine them before the jury of the internet world.
DOUBLE DAY ARTICLE : Tuesday September 3rd & Wednesday September 4th
Article 2
There Is No Other Way! Don't Even Try Searching!
Article 2
There Is No Other Way! Don't Even Try Searching!
Your Way Is Not Heaven’s Way!
Just how stupid can Catholic become?!! They think they know enough―but they know very little! They think they are on the way to Heaven―but (ignore that political correctness) most of them are on the way to Hell. They ignore God’s and the Church’s teachings and commandments―instead they create their own “Disneyland Dogmas”. They put the world before God in this life―but expect God to put them before everything in the next life and “let them off” what they deserve. They invent their own way to Heaven―while rejecting the ONLY WAY to Heaven. Insanity! Stupidity! Recklessness! Spiritual Suicide! What makes matters worse is that, today, even the clergy and the religious of the Catholic Church have adopted such an attitude―which can be seen right to the very top.
They have probably never read or heard the following quotes―or, if they have, they have merely plugged their ears, closed their eyes, while singing out loud: “La! La! La! La! La! La! I can’t hear you!” Yet as these words of God in Holy Scripture show, “Be not deceived, God is not mocked! For what things a man shall sow, those also shall he reap. For he that soweth in his flesh, of the flesh also shall reap corruption! But he that soweth in the spirit, of the spirit shall reap life everlasting!” (Galatians 6:7-8).
“Jesus Christ of Nazareth … is the stone which was rejected by you the builders, which is become the head of the corner. Neither is there salvation in any other! For there is no other name under Heaven given to men, whereby we must be saved!” (Acts 4:10-12). Jesus is the way! He Himself said the same thing: “Jesus saith to him: ‘I am the way, and the truth, and the life. No man cometh to the Father, but by Me!” (John 14:6). “If you believe not that I am he, you shall die in your sin!” (John 8:24). Is that so hard to understand? Yet today, many in Catholic Church proclaim you can be saved in any religion―even if you have no religion―just follow your own religion and be as good as you can! Insanity! Stupidity! Recklessness! Spiritual Suicide! Such statements and attitudes ARE NOT CATHOLIC, but, as in the fairy tale of the Emperor’s New Clothes (a.k.a. The King With No Clothes, or The Invisible Suit of Clothes), everyone believes the lie and pretends to see what cannot be seen. As Our Lady of Good Success lamented: “…and those who should speak out will be silent.”
False Religions, False Prophets, False Teachers, False Doctrine
Today it is politically correct to “go along to get along” with all religions and even no religions. “Ecumenism” and “Dialogue” are the “buzzwords” of the day. This was not the case for Pope St. Pius X―who reigned from 1903 to 1914. During the Modernist crisis, Pope Pius X was approached by some cardinal advisers who asked him to reconsider his condemnation of the Modernist heresy. Shouldn’t he adopt a more conciliatory tone? Wouldn’t the Church be better served by fruitful dialogue? The humble yet Herculean pope famously retorted: “You want them to be treated with oil, soap and caresses. But they should be beaten with fists. In a duel, you don’t count or measure the blows, you strike as you can!” Isn’t this how we expect a father to sound when his children are at risk? Especially Holy Fathers? The British politician Winston Churchill said something similar about the stupidity of dialogue with our enemies―when, faced with advisers who pleaded for negotiations rather than war with Hitler, he bellowed: “One does not reason with a tiger when one’s head is in his mouth!” ― and “your adversary the devil, as a roaring lion, goeth about seeking whom he may devour” (1 Peter 5:8) and the instrument, with which the devil seeks to devour you, is the world of which he is the prince and ruler. Yet most Catholics don’t even wait to be devoured by the devil and the world―they jump right into the mouth of world by ‘devouring’ all the world can offer.
Pope St. Pius X’s Birthday Present for Our Lady
It was not by chance or fluke that Pope St. Pius X wrote and published his encyclical, Pascendi Dominici Gregis (Feeding the Flock of the Lord) on the feast of the Nativity of Our Lady, September 8th, 1907. The opening paragraph is bold, strong and uncompromising―something that our cowardly, weak and compromising Church of today could learn from:
“The office divinely committed to Us of feeding the Lord’s flock has especially this duty assigned to it by Christ―namely, to guard with the greatest vigilance the deposit of the Faith delivered to the saints, rejecting the profane novelties of words and oppositions of knowledge falsely so called. There has never been a time when this watchfulness of the supreme pastor was not necessary to the Catholic body; for, owing to the efforts of the enemy of the human race, there have never been lacking “men speaking perverse things” (Acts 20:30), “vain talkers and seducers” (Titus 1:10), “erring and driving into error” (2 Timothy 3:13). Still it must be confessed that the number of the enemies of the cross of Christ has in these last days increased exceedingly, who are striving―by arts, entirely new and full of subtlety―to destroy the vital energy of the Church, and, if they can, to overthrow utterly Christ’s kingdom itself. Wherefore We may no longer be silent, lest We should seem to fail in Our most sacred duty” (Pope St. Pius X, Pascendi Dominici Gregis).
“Delay in this matter is rendered necessary especially by the fact that the partisans of error are to be sought not only among the Church’s open enemies; they lie hid―a thing to be deeply deplored and feared―in her very bosom and heart, and are the more mischievous, the less conspicuously they appear. We allude, Venerable Brethren, to many who belong to the Catholic laity, nay, and this is far more lamentable, to the ranks of the priesthood itself, who, feigning a love for the Church, lacking the firm protection of philosophy and theology, nay more, thoroughly imbued with the poisonous doctrines taught by the enemies of the Church, and lost to all sense of modesty, pride themselves as being reformers of the Church; and, forming more boldly into line of attack, attack all that is most sacred in the work of Christ, not sparing even the person of the Divine Redeemer, whom, with sacrilegious daring, they reduce to a simple, mere man” (Pope St. Pius X, Pascendi Dominici Gregis).
The Poison Spreads
What Pope Pius X says of the clergy above, is now true of parents and teachers―and consequently also true of their charges, their children and their students―they have become, as the Pope says, “partisans of error … lacking the firm protection of philosophy and theology … thoroughly imbued with the poisonous doctrines taught by the enemies of the Church.” Those parents and teachers should―as the title of this encyclical suggests―be “feeding the flock of the Lord” entrusted to them. Yes, they are feeding them―but what are they feeding them? The poisonous junk and vanity of the world, while the “bread” that is the “word of God” is left to rot, having been put aside. Both parents and teachers―and consequently children and students―are being fed the politically correct poison of the world, which today claims that the calling of sin as being something evil and calling sinners by the title “sinners” is akin to a hate crime, punishable by fines or imprisonment. You can be anti-Christian, but you cannot be anti-Sin-of-any-kind (place here whatever deviancy or sin you care to mention). “Woe to you that call evil good, and good evil! That put darkness for light, and light for darkness: that put bitter for sweet, and sweet for bitter!” (Isaias 5:20).
Living the Age of Lies
All this false esteem for false religions is nothing other than “esteem for the devil”―who Our Lord says is the “prince of this world” (John 12:31) and the father of lies. What Our Lord says to the Jews is equally applicable to all false religions: “You are of your father the devil, and the desires of your father you will do. He was a murderer from the beginning, and he stood not in the truth; because truth is not in him. When he speaketh a lie, he speaketh of his own―for he is a liar, and the father of lies” (John 8:44). “Such false apostles are deceitful workmen, transforming themselves into the apostles of Christ. And no wonder: for Satan himself transformeth himself into an angel of light” (2 Corinthians 11:13-14).
The following passage, though somewhat lengthy (but since when was reading Scripture harmful?), sums the point up perfectly―Our Lord says: “Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat! How narrow is the gate, and strait is the way that leadeth to life: and few there are that find it! Beware of false prophets [false religions], who come to you in the clothing of sheep, but inwardly they are ravening wolves. By their fruits you shall know them. Do men gather grapes of thorns, or figs of thistles? [Or truth from Protestants and pagans?] Even so every good tree bringeth forth good fruit, and the evil tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit. Every tree that bringeth not forth good fruit, shall be cut down, and shall be cast into the fire. [False religions beware!] Wherefore by their fruits you shall know them. Not everyone that saith to Me ― ‘Lord! Lord!’― shall enter into the Kingdom of Heaven: but he that doth the will of My Father Who is in Heaven, he shall enter into the Kingdom of Heaven. Many will say to Me in that day: ‘Lord! Lord!’ Have not we prophesied in Thy Name, and cast out devils in Thy Name, and done many miracles in Thy Name?’ And then will I profess unto them: ‘I never knew you! Depart from Me, you that work iniquity!’ Everyone therefore that heareth these My words, and doth them, shall be likened to a wise man that built his house upon a rock, and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell not, for it was founded on a rock. And everyone that heareth these My words, and doth them not, shall be like a foolish man that built his house upon the sand, and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell, and great was the fall thereof!” (Matthew 7:13-27).
Great is the Fall
Pope St. Pius X speaks of this “great fall” that Our Lord alludes to: “They express astonishment … that We number such men among the enemies of the Church … accounting them the most pernicious of all the adversaries of the Church. For as We have said, they put their designs for her ruin into operation not from outside the Church, but from within the Church; hence, the danger is present almost in the very veins and heart of the Church … They lay the axe, not to the branches and shoots, but to the very root, that is, to the Faith and its deepest fibers. And having struck at this root, they proceed to disseminate poison through the whole tree, so that there is no part of Catholic truth from which they hold their hand, none that they do not strive to corrupt. Further, none is more skillful, none more astute than they, in the employment of a thousand noxious arts; for they double the parts of rationalist [worldling] and Catholic, and this so craftily that they easily lead the unwary into error; and since audacity is their chief characteristic, there is no conclusion of any kind from which they shrink, or which they do not thrust forward with pertinacity and assurance. To this must be added the fact, which indeed is well calculated to deceive souls, that they lead a life of the greatest activity, of assiduous and ardent application to every branch of learning, and that they possess, as a rule, a reputation for the strictest morality. Finally―and this almost destroys all hope of cure― their very doctrines [personal opinions] have given such a bent to their minds, that they disdain all authority and suffer no restraint; and, relying upon a false conscience, they attempt to ascribe to a ‘love of truth’ that which is in reality the result of pride and obstinacy.”
What do the above theoretical words of Pope St. Pius X look like in concrete terms, in practical examples? We see what he speaks about very clearly in today’s examples of “Catholicism”―or should it called “Decatholicism” as in “decaffeinated” coffee―whereby the potent parts of the Faith have been chemically (humanly) filtered-out and watered-down as caffeine is filtered-out and watered-down during the decaffeination process by use of chemical solvents and water. That is why today, after being “spiritually decaffeinated” or “decatholicized”, many if most of today’s Catholics have had the “dogmatic caffeine” removed from their minds and hearts by a constant washing in the solvents Rationalism, Liberalism, Modernism and Technology and the waters of worldliness. Consequently, they no longer believe in the Real Presence (many don’t even know what that refers to), nor do they believe in the Church’s teaching on marriage, preferring, instead, to adhere to the poisonous perverted definitions cooked-up and given to them by the world (and its prince, the devil). They will not accept the Church’s teaching on the sinfulness of contraception, abortion, fornication and masturbation ― preferring to accept and practice them, while telling everybody that it is not sinful if you don’t think it to be sinful. They no longer accept the Ten Commandments―neither in theory, nor in practice.
Breaking Tablets of Stone or Electronic Tablets
They must have been pretty technologically savvy in the time of Moses, because just as we have electronic smartphones and tablets today, we read that Moses had two tablets in his possession, but they were not electronic tablets, but tablets of stone! He got his two tablets from God, but broke the tablets of stone on which God had engraved the Ten Commandments: “And when Moses came near to the camp, he saw the [golden] calf, and the dances: and, being very angry, he threw the tablets [of stone] out of his hand, and broke them at the foot of the mount. And laying hold of the calf which they had made, he burnt it, and beat it to powder, which he mixed into the water, and gave thereof to the children of Israel to drink” (Exodus 32:19-20).
► They break the First Commandment every day by the multiple hours spent idolizing their smartphones, tablets and laptops, while giving a mere few minutes to the God they should be idolizing, worshiping and loving with their “whole heart, and whole soul, and whole mind, and whole strength” (Mark 12:30). It is a fact that the average American spends only 9 minutes a day in prayer interacting with God (to use modern jargon), but the average American adult (not just Catholics but counting everyone) spends more than 11 hours per day watching, reading, listening to or simply interacting with media. American adults spend three hours and 48 minutes a day on computers, tablets and smartphones. 62% of that time is attributed to app/web browsing on smartphones. Television still accounts for most media usage, with four hours and 46 minutes spent watching TV every day in the first quarter of this year. “I am the Lord thy God, thou shalt not have strange gods before Me!” (Exodus 20:2-3). Yet, today, those strange gods are held before us for hours on end!
► They break the Second Commandment every day―which, for those who may have forgotten it, is “Thou shalt not take the Name of the Lord thy God in vain” (Exodus 20:7)―which also includes all that is connected to God and deserving of esteem, such as the Blessed Virgin Mary, the Angels and Saints, and various aspects of religion and religious service, for “God is not mocked!” (Galatians 6:7). Yet today, even among Catholics, God and the things of God are mocked. Mocked in speech, mocked in gestures, mocked in fashion, mocked in music, mocked on television, mocked on the internet and social media. Woe to those internet and television moguls, woe to the internet forum owners and moderators, woe to parents and teachers, who allow such things be filmed, recorded, worn, sung, said and posted! We are not just guilty of sin by committing it, but we are also guilty in 9 chief ways of the sins of others: (1) by Counsel; (2) by Command; (3) by Consent; (4) by Concealment; (5) by Partaking; (6) by Provocation; (7) by Praise or Flattery; (8) by Silence; (9) by Defense of the Evil Done.
► They break the Third Commandment―which in case you have forgotten, is “Remember that thou keep holy the Sabbath Day” (Exodus 20:8)―which, of course, is our Sunday―the day of Lord’s resurrection. The chief ways in which to keep Sunday holy are first of all to fulfill the obligation, under pain of mortal sin, of attending the Holy Sacrifice of the Mass―which today, only around 20% (1 in 5) of Catholics actually do. The next way is to sanctify the Sunday by partaking in more spiritual activities than you have time for during the rest of the week. Yes, Sunday might be called “a day of rest”―but it is not a rest from God! Sadly, most people do not give that extra time to God, but to worldly activities―which are far more fun and less boring that spiritual activities.
► They break the Fourth Commandment―which in case you have forgotten, is “Honor thy father and mother, as the Lord thy God hath commanded thee” (Deuteronomy 5:16). This commandment also includes the honoring and showing respect to the office of all superiors that are over us. If you read what is on the internet today―honor and respect is way, waaayy, wwaaaayyy, down the list―even on Catholic websites, especially blogs and forums. The default attitude seems to one of dishonor and disrespect. What is their excuse for this dishonor and disrespect? It is as Pope St. Pius X writes: "They easily lead the unwary into error; and since audacity is their chief characteristic, there is no conclusion of any kind from which they shrink, or which they do not thrust forward with pertinacity and assurance. To this must be added the fact, which indeed is well calculated to deceive souls, that they lead a life of the greatest activity, of assiduous and ardent application to every branch of learning, and that they possess, as a rule, a reputation for the strictest morality. Finally―and this almost destroys all hope of cure―their very doctrines [you can insert the word "personal opinions" here] have given such a bent to their minds, that they disdain all authority and suffer no restraint; and, relying upon a false conscience, they attempt to ascribe to a ‘love of truth’ that which is in reality the result of pride and obstinacy.”
► They break the Fifth Commandment―which in case you have forgotten, is “Thou shalt not kill” (Exodus 20:13). Never before have we seen so much killing as in these modern latter-day centuries! In the USA, at 2014 abortion rates, one in twenty women (5%) will have an abortion by age 20, about one in five (19%) by age 30 and about one in four (24%) by age 45. Since Roe versus Wade saw the introduction of legalized abortion in the USA in 1973, there have been over 61,500,000 abortions. Worldwide, since 1980, there have been over 1,547,000,000 (1,547 million or over 1.5 billion) abortions. The World Health Organization numbers on abortion say that around 40 million to 50 million abortions are committed worldwide each year. If it is 40 million then that comes out to 1.2 abortions per second. If it is 50 million, then that translates to 1.6 abortions per second. Nowadays, with the abortion pill, killing becomes more “civilized” and less bloody―there is nothing like a DIY abortion to encourage even more killing! Yet killing does not start and end with abortion―there are numerous acts of violence, attempted murder and actual murder that take place daily―though that worldwide approximate annual average of around 500,000 murders, pales into relative insignificance when compared to the 50 million murders of babies through abortion―which is 100 times greater.
► They break the Sixth Commandment―which, in case you have forgotten, is “Thou shalt not commit adultery” (Exodus 20:14). Infidelity within marriage is the number one reason for divorce. Our Lady of Fatima revealed that impurity―in all of its many forms―was the most frequent cause behind the damnation of souls. Adultery is on the rise. The chief instigator is no longer the man, for woman are becoming bolder in that regard. Yet adultery is hard to pin down in statistics―who is going to admit to it? Anonymous surveys show far greater numbers for adultery than “face-to-face” surveys. The statistics that emerge undoubtedly are the proverbial “tip-of-the-iceberg”. Those who have admitted adultery in surveys show that the trend is fairly even for men and women―with around 20% of men and 19% of women admitting adultery at least once in their married lives. Yet around 7% responded that they would prefer not to answer the question―which points more in favor of guilt rather than innocence, for the innocent would have no problem answering the question with a “NO” answer. So one can confidently guess that around 1 in 4 married persons has been guilty of adultery at least once. For men, fifty seems to the number here! Over 50 million married men in the United States are currently cheating on their wives. About 50% of cheating husbands have multiple affairs. More than 50% of cheating husbands never admit to cheating. More than 50% of unfaithful husbands witnessed their fathers cheat on their mothers. Yet this Sixth Commandment is not only about adulterous actions―but all impure actions. Meaning that it included solitary sexual sins, fornication before even marrying, homosexuality, etc. Today, there seems to be no problem and no “hang-up” about breaking this commandment.
► They break the Seventh Commandment―which, in case you have forgotten, is “Thou shalt not steal” (Exodus 20:15). Theft is on the increase to the point of almost becoming socially and culturally acceptable― with slogans being bandied around such as: “Hey! Everyone does it! It’s expected! They calculate for that!” or “Do it but don’t get caught!” Theft is closely associated with lying―thus someone will deliberately falsify and lie about the amount of time they have put in at work so as to get (“steal”) more money; or they will lie about how much the parts cost (“stealing”) when fixing, repairing or replacing something; or they will lie about the quality of something in the hope of charging a much higher price (“stealing”) for a article or commodity; or they will charge an inflated hourly rate (“stealing”) for work done; or they will lie about their circumstances in order to get more benefits (“stealing”) from an agency; or they will lie about their expenses (“stealing”) in order to charge more for their work or to pay less taxes, etc., etc. The list is endless. Yet financial stealing is not the only kind of stealing. We can steal the ideas of people―commonly referred to an “intellectual property” these days. We can also steal the health of people, by deliberately doing things that will compromise and damage their health. We can steal the good name of a person―even a sinner is entitled to a good name believe it or not―that is why the Church preserves the good name of all the sinners whose confessions are heard. Today, we see a tactic―and it has to be deliberate and calculated―that seeks to destroy everyone’s good name, whether it be of those in the Church, or in politics, or in the media, or in sport, or whatever field a person may be in. If you ever take time to think, research, study and reflect, then you will a connection between this tactic and that of Communism (and, of course, those who are behind Communism and all the other anti-Christian organizations that they have sprouted). This ideological subversion is a long-term process involving four stages: (1) demoralization, (2) destabilization, (3) crisis and (4) normalization. The worldwide attacks on everyone’s good name is a DELIBERATE DEMORALIZATION that has for its goal the DESTABILIZATION of the masses, which in turn is the next step before DELIBERATE CRISIS CREATION that will lead to the enemy proposing the solution and terms for its own idea of NORMALIZATION. You attack all the leaders and representatives and heroes of the people―demoralize the people by showing these leaders to be unworthy specimens, which then leads to lack of trust, lack of esteem and lack of confidence in them, which then destabilizes all authority by pitting the people against the authorities, which then leads to anarchy, conflict, rebellion, revolution and a full-blown crisis. The enemies then step-in with their solution―which is totally tailor-made to their own evil designs. Clever and successful so far―because the people are dumbed-down and addicted to entertainment and fun so much, that they cease exercise their thinking capacities in the right direction and right areas―as Our Lady of La Salette lamented: “They will think only of amusements!”
► They break the Eighth Commandment―which, in case you have forgotten, is “Thou shalt not bear false witness against thy neighbor” (Exodus 20:16). This is not just lying about your neighbor (the technical name for lying is CALUMNY), but it also includes revealing the actual faults and sins of your neighbor (the technical name for this is DETRACTION). This is the ‘paradise’ or ‘cornucopia’ of the internet bloggers and ‘forum-ists’―even Catholic ones―who revel in pointing out anybody’s and everybody’s faults, failings, sins and scandals―as Pope St. Pius X writes: “… they lead a life of the greatest activity, of assiduous and ardent application to every branch of learning, and that they possess, as a rule, a reputation for the strictest morality. Finally―and this almost destroys all hope of cure―their very doctrines [personal opinions] have given such a bent to their minds, that they disdain all authority and suffer no restraint; and, relying upon a false conscience, they attempt to ascribe to a ‘love of truth’ that which is in reality the result of pride and obstinacy.” O how the devil must love them! Satan, the devil, of course, as Our Lord says, being both an “accuser” and a “father of lies”. Incidentally, the word “Satan” is derived from the Hebrew verb “Satan”, which means “to oppose” and so from it comes the general meaning of “adversary.” The word “devil” comes from the way the wicked spirit goes about his work. It comes from the Greek verb “diaballo” meaning “to twist, accuse and calumniate.” Such souls would do well to listen to the words of Pope St. Pius X, from his encyclical letter, E Supremi, where he writes: “It is vain to hope to attract souls to God by a bitter zeal. On the contrary, harm is done more often than good by taunting men harshly with their faults, and reproving their vices with asperity!” When one gives St. Pius X a serious hearing, his words are hard. They would probably entail the shuttering of most blogs and websites, especially a lot of the popular ones. Yet Holy Mother Church has canonized Pope Pius X for a reason. Yet these pretentious crusaders persist in their “attempt to ascribe to a ‘love of truth’” their bitterness, anger, vitriol, detraction, calumnies, scandal-mongering―all of which somehow lack the charity and mercy of Christ who said: “The Son of man is come to seek and to save that which was lost” (Luke 19:10), “I will have mercy and not sacrifice. For I am not come to call the just, but sinners” (Matthew 9:13), “Forgive, if you have anything against any man; that your Father also, Who is in Heaven, may forgive you your sins! But if you will not forgive, neither will your Father, that is in Heaven, forgive you your sins!” (Mark 11:25-26).
► They break the Ninth Commandment―which, in case you have forgotten, is “Thou shalt not covet thy neighbor’s wife, nor his servant, nor his handmaid” (Exodus 20:17). If, as pointed out above, adultery and sexual impurity is so common―then how much more common must adultery or impurity of the mind be by comparison? Some people do not want to take the risk of committing adultery or fornicating physically―for fear of being found-out and caught―but they have little or no problem being adulterous or fornicating in the secret chambers of their mind and heart! Some even think that there is no harm in that, because they are not actually doing something to somebody else! Our Lord already answered that one when He said: “Whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart” (Matthew 5:28)―which, of course, applies not only to men, but also to women. You can doubtlessly estimate that the impure sins of the mind VASTLY outnumber the impure sins committed by actions. A person could have tens, or hundreds of impure thoughts each day―which exceed by far the number of times they could possibly commit those sins physically with someone else. Our Lady, it must be stressed again, said that most souls are damned for sins of impurity than for any other kind of sin―and, of those sins of impurity, the number committed in the secrecy of the mind and heart are the most common of all. It makes one think of the words that Our Lady spoke to Blessed Elena Aiello in the 1950’s (which were nowhere near being as impure as the 21st century). Our Lady, in an apparition on the feast of the Immaculate Conception, December 8th, 1956, said: “People are offending God too much! Were I to show you all the sins committed on a single day, you would surely die of grief. These are grave times. The world is in total turmoil because it is in a worse condition than at the time of the deluge. Materialism marches on ever fomenting bloody strifes and fratricidal struggles. Clear signs portend that peace is in danger. That scourge, like the shadow of a dark cloud, is now moving across mankind: only my power, as Mother of God, is preventing the outbreak of the storm. All is hanging on a slender thread. When that thread shall snap, Divine Justice shall pounce upon the world and execute its dreadful, purging designs. All the nations shall be punished because sins, like a muddy river, are now covering all the Earth.”
► They break the Tenth Commandment―which, in case you have forgotten, is “Thou shalt not covet thy neighbor’s house, nor his ox, nor his ass, nor any thing that is his” (Exodus 20:17). This closely linked to the very general and broad idea of gluttony―which extends beyond the limits of merely being applicable to food and drink, to being applied to any and all objects. Our current consumer crazy world merely feeds this covetousness or avarice―creating an addictive attitude to anything and everything. Nothing escapes being coveted and its sister of addiction―food, drink, alcohol, drugs, money, clothing, electronic goods, household goods, cars, houses, jobs, etc., etc. Witness the phenomenal amounts of money exchanging hands in buying things at Christmas and the quasi-religious ‘Holy Week’ or ‘Holey Week’ of sorts, beginning with Thanksgiving Day and the sales that follow on “Black Friday”, “Small Business Saturday”, “Still-to-Named Sunday”, and “Cyber Monday”―all of which constitute a secular ‘Holy Week’ or a ‘Holey Week’ that burns a hole in your pocket. Once we have our “idols” in our possession, then we dote over them for many cumulative or aggregate hours a day―as already stated above―the average American (not just Catholics but counting everyone) spends only 9 minutes a day in prayer interacting with God, but the average American adult spends more than 11 hours per day watching, reading, listening to or simply interacting with media. As Our Lady of Good Success and La Salette lamented: “During this epoch the Church will find herself attacked by terrible assaults from the Masonic sect, and corruption of morals, unbridled luxury and extravagance … All the civil governments will have one and the same plan, which will be to abolish and do away with every religious principle, to make way for materialism, atheism, spiritualism and vice of all kinds … Disorder and the love of carnal pleasures will be spread all over the Earth …The people will only think of amusements! … Moreover, in these unhappy times, there will be unbridled luxury which, acting thus to snare the rest into sin, will conquer innumerable frivolous souls who will be lost!”
Our Lord preached detachment FROM the world, not attachment TO the world:
“And He spoke a similitude to them, saying: ‘The land of a certain rich man brought forth plenty of fruits. And he thought within himself, saying: “What shall I do, because I have no room where to bestow my fruits?” And he said: “This will I do: I will pull down my barns, and will build greater; and into them will I gather all things that are grown to me, and my goods. And I will say to my soul: ‘Soul, thou hast much goods laid up for many years take thy rest; eat, drink, make good cheer!’” But God said to him: “Thou fool, this night do they require thy soul of thee: and whose shall those things be which thou hast provided?” So is he that layeth up treasure for himself, and is not rich towards God!’ And He said to His disciples: ‘Therefore I say to you, be not solicitous for your life, what you shall eat; nor for your body, what you shall put on. The life is more than the meat, and the body is more than the raiment. Consider the ravens, for they sow not, neither do they reap, neither have they storehouse nor barn, and God feedeth them. How much are you more valuable than they? And which of you, by taking thought, can add to his stature one cubit? If then ye be not able to do so much as the least thing, why are you solicitous for the rest? Consider the lilies, how they grow: they labor not, neither do they spin. But I say to you, not even Solomon in all his glory was clothed like one of these. Now if God clothe in this manner the grass that is today in the field, and tomorrow is cast into the oven; how much more you, O ye of little Faith? And seek not you what you shall eat, or what you shall drink: and be not lifted up on high. For all these things do the nations of the world seek. But your Father knoweth that you have need of these things. But seek ye first the kingdom of God and His justice, and all these things shall be added unto you!’” (Luke 12:16-31).
Similarly, in a real life incident with a rich young man who had many possessions:
“And behold, a certain rich young man, running up and kneeling before Him, asked Him: ‘Good Master, what shall I do that I may receive life everlasting?’ And Jesus said to him: ‘If thou wilt enter into life, keep the commandments!’ The young man said to Him: ‘All these I have kept from my youth! What is yet wanting to me?’ And Jesus looking on him, loved him, and said to him: ‘One thing is wanting unto thee! If thou wilt be perfect, go sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in Heaven, and come follow Me!’ And when the young man had heard this word, being struck sad at that saying, went away sorrowful: for he was very rich and had great possessions. And Jesus, seeing him become sorrowful, looking round about, said to His disciples: ‘How hardly shall they that have riches, enter into the Kingdom of God! Amen, I say to you, that a rich man shall hardly enter into the Kingdom of Heaven. And again I say to you: It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the Kingdom of Heaven!’ And the disciples were astonished at His words. But Jesus again answering, said to them: ‘Children, how hard is it for them that trust in riches, to enter into the kingdom of God! It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of God!’ Who wondered the more, saying among themselves: ‘Who then can be saved?’ And Jesus looking on them, said: ‘With men it is impossible; but not with God! For all things are possible with God!’” (combined account of Matthew 19:16-29; Mark 10:17-31; Luke 18:18-25).
Just how stupid can Catholic become?!! They think they know enough―but they know very little! They think they are on the way to Heaven―but (ignore that political correctness) most of them are on the way to Hell. They ignore God’s and the Church’s teachings and commandments―instead they create their own “Disneyland Dogmas”. They put the world before God in this life―but expect God to put them before everything in the next life and “let them off” what they deserve. They invent their own way to Heaven―while rejecting the ONLY WAY to Heaven. Insanity! Stupidity! Recklessness! Spiritual Suicide! What makes matters worse is that, today, even the clergy and the religious of the Catholic Church have adopted such an attitude―which can be seen right to the very top.
They have probably never read or heard the following quotes―or, if they have, they have merely plugged their ears, closed their eyes, while singing out loud: “La! La! La! La! La! La! I can’t hear you!” Yet as these words of God in Holy Scripture show, “Be not deceived, God is not mocked! For what things a man shall sow, those also shall he reap. For he that soweth in his flesh, of the flesh also shall reap corruption! But he that soweth in the spirit, of the spirit shall reap life everlasting!” (Galatians 6:7-8).
“Jesus Christ of Nazareth … is the stone which was rejected by you the builders, which is become the head of the corner. Neither is there salvation in any other! For there is no other name under Heaven given to men, whereby we must be saved!” (Acts 4:10-12). Jesus is the way! He Himself said the same thing: “Jesus saith to him: ‘I am the way, and the truth, and the life. No man cometh to the Father, but by Me!” (John 14:6). “If you believe not that I am he, you shall die in your sin!” (John 8:24). Is that so hard to understand? Yet today, many in Catholic Church proclaim you can be saved in any religion―even if you have no religion―just follow your own religion and be as good as you can! Insanity! Stupidity! Recklessness! Spiritual Suicide! Such statements and attitudes ARE NOT CATHOLIC, but, as in the fairy tale of the Emperor’s New Clothes (a.k.a. The King With No Clothes, or The Invisible Suit of Clothes), everyone believes the lie and pretends to see what cannot be seen. As Our Lady of Good Success lamented: “…and those who should speak out will be silent.”
False Religions, False Prophets, False Teachers, False Doctrine
Today it is politically correct to “go along to get along” with all religions and even no religions. “Ecumenism” and “Dialogue” are the “buzzwords” of the day. This was not the case for Pope St. Pius X―who reigned from 1903 to 1914. During the Modernist crisis, Pope Pius X was approached by some cardinal advisers who asked him to reconsider his condemnation of the Modernist heresy. Shouldn’t he adopt a more conciliatory tone? Wouldn’t the Church be better served by fruitful dialogue? The humble yet Herculean pope famously retorted: “You want them to be treated with oil, soap and caresses. But they should be beaten with fists. In a duel, you don’t count or measure the blows, you strike as you can!” Isn’t this how we expect a father to sound when his children are at risk? Especially Holy Fathers? The British politician Winston Churchill said something similar about the stupidity of dialogue with our enemies―when, faced with advisers who pleaded for negotiations rather than war with Hitler, he bellowed: “One does not reason with a tiger when one’s head is in his mouth!” ― and “your adversary the devil, as a roaring lion, goeth about seeking whom he may devour” (1 Peter 5:8) and the instrument, with which the devil seeks to devour you, is the world of which he is the prince and ruler. Yet most Catholics don’t even wait to be devoured by the devil and the world―they jump right into the mouth of world by ‘devouring’ all the world can offer.
Pope St. Pius X’s Birthday Present for Our Lady
It was not by chance or fluke that Pope St. Pius X wrote and published his encyclical, Pascendi Dominici Gregis (Feeding the Flock of the Lord) on the feast of the Nativity of Our Lady, September 8th, 1907. The opening paragraph is bold, strong and uncompromising―something that our cowardly, weak and compromising Church of today could learn from:
“The office divinely committed to Us of feeding the Lord’s flock has especially this duty assigned to it by Christ―namely, to guard with the greatest vigilance the deposit of the Faith delivered to the saints, rejecting the profane novelties of words and oppositions of knowledge falsely so called. There has never been a time when this watchfulness of the supreme pastor was not necessary to the Catholic body; for, owing to the efforts of the enemy of the human race, there have never been lacking “men speaking perverse things” (Acts 20:30), “vain talkers and seducers” (Titus 1:10), “erring and driving into error” (2 Timothy 3:13). Still it must be confessed that the number of the enemies of the cross of Christ has in these last days increased exceedingly, who are striving―by arts, entirely new and full of subtlety―to destroy the vital energy of the Church, and, if they can, to overthrow utterly Christ’s kingdom itself. Wherefore We may no longer be silent, lest We should seem to fail in Our most sacred duty” (Pope St. Pius X, Pascendi Dominici Gregis).
“Delay in this matter is rendered necessary especially by the fact that the partisans of error are to be sought not only among the Church’s open enemies; they lie hid―a thing to be deeply deplored and feared―in her very bosom and heart, and are the more mischievous, the less conspicuously they appear. We allude, Venerable Brethren, to many who belong to the Catholic laity, nay, and this is far more lamentable, to the ranks of the priesthood itself, who, feigning a love for the Church, lacking the firm protection of philosophy and theology, nay more, thoroughly imbued with the poisonous doctrines taught by the enemies of the Church, and lost to all sense of modesty, pride themselves as being reformers of the Church; and, forming more boldly into line of attack, attack all that is most sacred in the work of Christ, not sparing even the person of the Divine Redeemer, whom, with sacrilegious daring, they reduce to a simple, mere man” (Pope St. Pius X, Pascendi Dominici Gregis).
The Poison Spreads
What Pope Pius X says of the clergy above, is now true of parents and teachers―and consequently also true of their charges, their children and their students―they have become, as the Pope says, “partisans of error … lacking the firm protection of philosophy and theology … thoroughly imbued with the poisonous doctrines taught by the enemies of the Church.” Those parents and teachers should―as the title of this encyclical suggests―be “feeding the flock of the Lord” entrusted to them. Yes, they are feeding them―but what are they feeding them? The poisonous junk and vanity of the world, while the “bread” that is the “word of God” is left to rot, having been put aside. Both parents and teachers―and consequently children and students―are being fed the politically correct poison of the world, which today claims that the calling of sin as being something evil and calling sinners by the title “sinners” is akin to a hate crime, punishable by fines or imprisonment. You can be anti-Christian, but you cannot be anti-Sin-of-any-kind (place here whatever deviancy or sin you care to mention). “Woe to you that call evil good, and good evil! That put darkness for light, and light for darkness: that put bitter for sweet, and sweet for bitter!” (Isaias 5:20).
Living the Age of Lies
All this false esteem for false religions is nothing other than “esteem for the devil”―who Our Lord says is the “prince of this world” (John 12:31) and the father of lies. What Our Lord says to the Jews is equally applicable to all false religions: “You are of your father the devil, and the desires of your father you will do. He was a murderer from the beginning, and he stood not in the truth; because truth is not in him. When he speaketh a lie, he speaketh of his own―for he is a liar, and the father of lies” (John 8:44). “Such false apostles are deceitful workmen, transforming themselves into the apostles of Christ. And no wonder: for Satan himself transformeth himself into an angel of light” (2 Corinthians 11:13-14).
The following passage, though somewhat lengthy (but since when was reading Scripture harmful?), sums the point up perfectly―Our Lord says: “Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat! How narrow is the gate, and strait is the way that leadeth to life: and few there are that find it! Beware of false prophets [false religions], who come to you in the clothing of sheep, but inwardly they are ravening wolves. By their fruits you shall know them. Do men gather grapes of thorns, or figs of thistles? [Or truth from Protestants and pagans?] Even so every good tree bringeth forth good fruit, and the evil tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit. Every tree that bringeth not forth good fruit, shall be cut down, and shall be cast into the fire. [False religions beware!] Wherefore by their fruits you shall know them. Not everyone that saith to Me ― ‘Lord! Lord!’― shall enter into the Kingdom of Heaven: but he that doth the will of My Father Who is in Heaven, he shall enter into the Kingdom of Heaven. Many will say to Me in that day: ‘Lord! Lord!’ Have not we prophesied in Thy Name, and cast out devils in Thy Name, and done many miracles in Thy Name?’ And then will I profess unto them: ‘I never knew you! Depart from Me, you that work iniquity!’ Everyone therefore that heareth these My words, and doth them, shall be likened to a wise man that built his house upon a rock, and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell not, for it was founded on a rock. And everyone that heareth these My words, and doth them not, shall be like a foolish man that built his house upon the sand, and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell, and great was the fall thereof!” (Matthew 7:13-27).
Great is the Fall
Pope St. Pius X speaks of this “great fall” that Our Lord alludes to: “They express astonishment … that We number such men among the enemies of the Church … accounting them the most pernicious of all the adversaries of the Church. For as We have said, they put their designs for her ruin into operation not from outside the Church, but from within the Church; hence, the danger is present almost in the very veins and heart of the Church … They lay the axe, not to the branches and shoots, but to the very root, that is, to the Faith and its deepest fibers. And having struck at this root, they proceed to disseminate poison through the whole tree, so that there is no part of Catholic truth from which they hold their hand, none that they do not strive to corrupt. Further, none is more skillful, none more astute than they, in the employment of a thousand noxious arts; for they double the parts of rationalist [worldling] and Catholic, and this so craftily that they easily lead the unwary into error; and since audacity is their chief characteristic, there is no conclusion of any kind from which they shrink, or which they do not thrust forward with pertinacity and assurance. To this must be added the fact, which indeed is well calculated to deceive souls, that they lead a life of the greatest activity, of assiduous and ardent application to every branch of learning, and that they possess, as a rule, a reputation for the strictest morality. Finally―and this almost destroys all hope of cure― their very doctrines [personal opinions] have given such a bent to their minds, that they disdain all authority and suffer no restraint; and, relying upon a false conscience, they attempt to ascribe to a ‘love of truth’ that which is in reality the result of pride and obstinacy.”
What do the above theoretical words of Pope St. Pius X look like in concrete terms, in practical examples? We see what he speaks about very clearly in today’s examples of “Catholicism”―or should it called “Decatholicism” as in “decaffeinated” coffee―whereby the potent parts of the Faith have been chemically (humanly) filtered-out and watered-down as caffeine is filtered-out and watered-down during the decaffeination process by use of chemical solvents and water. That is why today, after being “spiritually decaffeinated” or “decatholicized”, many if most of today’s Catholics have had the “dogmatic caffeine” removed from their minds and hearts by a constant washing in the solvents Rationalism, Liberalism, Modernism and Technology and the waters of worldliness. Consequently, they no longer believe in the Real Presence (many don’t even know what that refers to), nor do they believe in the Church’s teaching on marriage, preferring, instead, to adhere to the poisonous perverted definitions cooked-up and given to them by the world (and its prince, the devil). They will not accept the Church’s teaching on the sinfulness of contraception, abortion, fornication and masturbation ― preferring to accept and practice them, while telling everybody that it is not sinful if you don’t think it to be sinful. They no longer accept the Ten Commandments―neither in theory, nor in practice.
Breaking Tablets of Stone or Electronic Tablets
They must have been pretty technologically savvy in the time of Moses, because just as we have electronic smartphones and tablets today, we read that Moses had two tablets in his possession, but they were not electronic tablets, but tablets of stone! He got his two tablets from God, but broke the tablets of stone on which God had engraved the Ten Commandments: “And when Moses came near to the camp, he saw the [golden] calf, and the dances: and, being very angry, he threw the tablets [of stone] out of his hand, and broke them at the foot of the mount. And laying hold of the calf which they had made, he burnt it, and beat it to powder, which he mixed into the water, and gave thereof to the children of Israel to drink” (Exodus 32:19-20).
► They break the First Commandment every day by the multiple hours spent idolizing their smartphones, tablets and laptops, while giving a mere few minutes to the God they should be idolizing, worshiping and loving with their “whole heart, and whole soul, and whole mind, and whole strength” (Mark 12:30). It is a fact that the average American spends only 9 minutes a day in prayer interacting with God (to use modern jargon), but the average American adult (not just Catholics but counting everyone) spends more than 11 hours per day watching, reading, listening to or simply interacting with media. American adults spend three hours and 48 minutes a day on computers, tablets and smartphones. 62% of that time is attributed to app/web browsing on smartphones. Television still accounts for most media usage, with four hours and 46 minutes spent watching TV every day in the first quarter of this year. “I am the Lord thy God, thou shalt not have strange gods before Me!” (Exodus 20:2-3). Yet, today, those strange gods are held before us for hours on end!
► They break the Second Commandment every day―which, for those who may have forgotten it, is “Thou shalt not take the Name of the Lord thy God in vain” (Exodus 20:7)―which also includes all that is connected to God and deserving of esteem, such as the Blessed Virgin Mary, the Angels and Saints, and various aspects of religion and religious service, for “God is not mocked!” (Galatians 6:7). Yet today, even among Catholics, God and the things of God are mocked. Mocked in speech, mocked in gestures, mocked in fashion, mocked in music, mocked on television, mocked on the internet and social media. Woe to those internet and television moguls, woe to the internet forum owners and moderators, woe to parents and teachers, who allow such things be filmed, recorded, worn, sung, said and posted! We are not just guilty of sin by committing it, but we are also guilty in 9 chief ways of the sins of others: (1) by Counsel; (2) by Command; (3) by Consent; (4) by Concealment; (5) by Partaking; (6) by Provocation; (7) by Praise or Flattery; (8) by Silence; (9) by Defense of the Evil Done.
► They break the Third Commandment―which in case you have forgotten, is “Remember that thou keep holy the Sabbath Day” (Exodus 20:8)―which, of course, is our Sunday―the day of Lord’s resurrection. The chief ways in which to keep Sunday holy are first of all to fulfill the obligation, under pain of mortal sin, of attending the Holy Sacrifice of the Mass―which today, only around 20% (1 in 5) of Catholics actually do. The next way is to sanctify the Sunday by partaking in more spiritual activities than you have time for during the rest of the week. Yes, Sunday might be called “a day of rest”―but it is not a rest from God! Sadly, most people do not give that extra time to God, but to worldly activities―which are far more fun and less boring that spiritual activities.
► They break the Fourth Commandment―which in case you have forgotten, is “Honor thy father and mother, as the Lord thy God hath commanded thee” (Deuteronomy 5:16). This commandment also includes the honoring and showing respect to the office of all superiors that are over us. If you read what is on the internet today―honor and respect is way, waaayy, wwaaaayyy, down the list―even on Catholic websites, especially blogs and forums. The default attitude seems to one of dishonor and disrespect. What is their excuse for this dishonor and disrespect? It is as Pope St. Pius X writes: "They easily lead the unwary into error; and since audacity is their chief characteristic, there is no conclusion of any kind from which they shrink, or which they do not thrust forward with pertinacity and assurance. To this must be added the fact, which indeed is well calculated to deceive souls, that they lead a life of the greatest activity, of assiduous and ardent application to every branch of learning, and that they possess, as a rule, a reputation for the strictest morality. Finally―and this almost destroys all hope of cure―their very doctrines [you can insert the word "personal opinions" here] have given such a bent to their minds, that they disdain all authority and suffer no restraint; and, relying upon a false conscience, they attempt to ascribe to a ‘love of truth’ that which is in reality the result of pride and obstinacy.”
► They break the Fifth Commandment―which in case you have forgotten, is “Thou shalt not kill” (Exodus 20:13). Never before have we seen so much killing as in these modern latter-day centuries! In the USA, at 2014 abortion rates, one in twenty women (5%) will have an abortion by age 20, about one in five (19%) by age 30 and about one in four (24%) by age 45. Since Roe versus Wade saw the introduction of legalized abortion in the USA in 1973, there have been over 61,500,000 abortions. Worldwide, since 1980, there have been over 1,547,000,000 (1,547 million or over 1.5 billion) abortions. The World Health Organization numbers on abortion say that around 40 million to 50 million abortions are committed worldwide each year. If it is 40 million then that comes out to 1.2 abortions per second. If it is 50 million, then that translates to 1.6 abortions per second. Nowadays, with the abortion pill, killing becomes more “civilized” and less bloody―there is nothing like a DIY abortion to encourage even more killing! Yet killing does not start and end with abortion―there are numerous acts of violence, attempted murder and actual murder that take place daily―though that worldwide approximate annual average of around 500,000 murders, pales into relative insignificance when compared to the 50 million murders of babies through abortion―which is 100 times greater.
► They break the Sixth Commandment―which, in case you have forgotten, is “Thou shalt not commit adultery” (Exodus 20:14). Infidelity within marriage is the number one reason for divorce. Our Lady of Fatima revealed that impurity―in all of its many forms―was the most frequent cause behind the damnation of souls. Adultery is on the rise. The chief instigator is no longer the man, for woman are becoming bolder in that regard. Yet adultery is hard to pin down in statistics―who is going to admit to it? Anonymous surveys show far greater numbers for adultery than “face-to-face” surveys. The statistics that emerge undoubtedly are the proverbial “tip-of-the-iceberg”. Those who have admitted adultery in surveys show that the trend is fairly even for men and women―with around 20% of men and 19% of women admitting adultery at least once in their married lives. Yet around 7% responded that they would prefer not to answer the question―which points more in favor of guilt rather than innocence, for the innocent would have no problem answering the question with a “NO” answer. So one can confidently guess that around 1 in 4 married persons has been guilty of adultery at least once. For men, fifty seems to the number here! Over 50 million married men in the United States are currently cheating on their wives. About 50% of cheating husbands have multiple affairs. More than 50% of cheating husbands never admit to cheating. More than 50% of unfaithful husbands witnessed their fathers cheat on their mothers. Yet this Sixth Commandment is not only about adulterous actions―but all impure actions. Meaning that it included solitary sexual sins, fornication before even marrying, homosexuality, etc. Today, there seems to be no problem and no “hang-up” about breaking this commandment.
► They break the Seventh Commandment―which, in case you have forgotten, is “Thou shalt not steal” (Exodus 20:15). Theft is on the increase to the point of almost becoming socially and culturally acceptable― with slogans being bandied around such as: “Hey! Everyone does it! It’s expected! They calculate for that!” or “Do it but don’t get caught!” Theft is closely associated with lying―thus someone will deliberately falsify and lie about the amount of time they have put in at work so as to get (“steal”) more money; or they will lie about how much the parts cost (“stealing”) when fixing, repairing or replacing something; or they will lie about the quality of something in the hope of charging a much higher price (“stealing”) for a article or commodity; or they will charge an inflated hourly rate (“stealing”) for work done; or they will lie about their circumstances in order to get more benefits (“stealing”) from an agency; or they will lie about their expenses (“stealing”) in order to charge more for their work or to pay less taxes, etc., etc. The list is endless. Yet financial stealing is not the only kind of stealing. We can steal the ideas of people―commonly referred to an “intellectual property” these days. We can also steal the health of people, by deliberately doing things that will compromise and damage their health. We can steal the good name of a person―even a sinner is entitled to a good name believe it or not―that is why the Church preserves the good name of all the sinners whose confessions are heard. Today, we see a tactic―and it has to be deliberate and calculated―that seeks to destroy everyone’s good name, whether it be of those in the Church, or in politics, or in the media, or in sport, or whatever field a person may be in. If you ever take time to think, research, study and reflect, then you will a connection between this tactic and that of Communism (and, of course, those who are behind Communism and all the other anti-Christian organizations that they have sprouted). This ideological subversion is a long-term process involving four stages: (1) demoralization, (2) destabilization, (3) crisis and (4) normalization. The worldwide attacks on everyone’s good name is a DELIBERATE DEMORALIZATION that has for its goal the DESTABILIZATION of the masses, which in turn is the next step before DELIBERATE CRISIS CREATION that will lead to the enemy proposing the solution and terms for its own idea of NORMALIZATION. You attack all the leaders and representatives and heroes of the people―demoralize the people by showing these leaders to be unworthy specimens, which then leads to lack of trust, lack of esteem and lack of confidence in them, which then destabilizes all authority by pitting the people against the authorities, which then leads to anarchy, conflict, rebellion, revolution and a full-blown crisis. The enemies then step-in with their solution―which is totally tailor-made to their own evil designs. Clever and successful so far―because the people are dumbed-down and addicted to entertainment and fun so much, that they cease exercise their thinking capacities in the right direction and right areas―as Our Lady of La Salette lamented: “They will think only of amusements!”
► They break the Eighth Commandment―which, in case you have forgotten, is “Thou shalt not bear false witness against thy neighbor” (Exodus 20:16). This is not just lying about your neighbor (the technical name for lying is CALUMNY), but it also includes revealing the actual faults and sins of your neighbor (the technical name for this is DETRACTION). This is the ‘paradise’ or ‘cornucopia’ of the internet bloggers and ‘forum-ists’―even Catholic ones―who revel in pointing out anybody’s and everybody’s faults, failings, sins and scandals―as Pope St. Pius X writes: “… they lead a life of the greatest activity, of assiduous and ardent application to every branch of learning, and that they possess, as a rule, a reputation for the strictest morality. Finally―and this almost destroys all hope of cure―their very doctrines [personal opinions] have given such a bent to their minds, that they disdain all authority and suffer no restraint; and, relying upon a false conscience, they attempt to ascribe to a ‘love of truth’ that which is in reality the result of pride and obstinacy.” O how the devil must love them! Satan, the devil, of course, as Our Lord says, being both an “accuser” and a “father of lies”. Incidentally, the word “Satan” is derived from the Hebrew verb “Satan”, which means “to oppose” and so from it comes the general meaning of “adversary.” The word “devil” comes from the way the wicked spirit goes about his work. It comes from the Greek verb “diaballo” meaning “to twist, accuse and calumniate.” Such souls would do well to listen to the words of Pope St. Pius X, from his encyclical letter, E Supremi, where he writes: “It is vain to hope to attract souls to God by a bitter zeal. On the contrary, harm is done more often than good by taunting men harshly with their faults, and reproving their vices with asperity!” When one gives St. Pius X a serious hearing, his words are hard. They would probably entail the shuttering of most blogs and websites, especially a lot of the popular ones. Yet Holy Mother Church has canonized Pope Pius X for a reason. Yet these pretentious crusaders persist in their “attempt to ascribe to a ‘love of truth’” their bitterness, anger, vitriol, detraction, calumnies, scandal-mongering―all of which somehow lack the charity and mercy of Christ who said: “The Son of man is come to seek and to save that which was lost” (Luke 19:10), “I will have mercy and not sacrifice. For I am not come to call the just, but sinners” (Matthew 9:13), “Forgive, if you have anything against any man; that your Father also, Who is in Heaven, may forgive you your sins! But if you will not forgive, neither will your Father, that is in Heaven, forgive you your sins!” (Mark 11:25-26).
► They break the Ninth Commandment―which, in case you have forgotten, is “Thou shalt not covet thy neighbor’s wife, nor his servant, nor his handmaid” (Exodus 20:17). If, as pointed out above, adultery and sexual impurity is so common―then how much more common must adultery or impurity of the mind be by comparison? Some people do not want to take the risk of committing adultery or fornicating physically―for fear of being found-out and caught―but they have little or no problem being adulterous or fornicating in the secret chambers of their mind and heart! Some even think that there is no harm in that, because they are not actually doing something to somebody else! Our Lord already answered that one when He said: “Whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart” (Matthew 5:28)―which, of course, applies not only to men, but also to women. You can doubtlessly estimate that the impure sins of the mind VASTLY outnumber the impure sins committed by actions. A person could have tens, or hundreds of impure thoughts each day―which exceed by far the number of times they could possibly commit those sins physically with someone else. Our Lady, it must be stressed again, said that most souls are damned for sins of impurity than for any other kind of sin―and, of those sins of impurity, the number committed in the secrecy of the mind and heart are the most common of all. It makes one think of the words that Our Lady spoke to Blessed Elena Aiello in the 1950’s (which were nowhere near being as impure as the 21st century). Our Lady, in an apparition on the feast of the Immaculate Conception, December 8th, 1956, said: “People are offending God too much! Were I to show you all the sins committed on a single day, you would surely die of grief. These are grave times. The world is in total turmoil because it is in a worse condition than at the time of the deluge. Materialism marches on ever fomenting bloody strifes and fratricidal struggles. Clear signs portend that peace is in danger. That scourge, like the shadow of a dark cloud, is now moving across mankind: only my power, as Mother of God, is preventing the outbreak of the storm. All is hanging on a slender thread. When that thread shall snap, Divine Justice shall pounce upon the world and execute its dreadful, purging designs. All the nations shall be punished because sins, like a muddy river, are now covering all the Earth.”
► They break the Tenth Commandment―which, in case you have forgotten, is “Thou shalt not covet thy neighbor’s house, nor his ox, nor his ass, nor any thing that is his” (Exodus 20:17). This closely linked to the very general and broad idea of gluttony―which extends beyond the limits of merely being applicable to food and drink, to being applied to any and all objects. Our current consumer crazy world merely feeds this covetousness or avarice―creating an addictive attitude to anything and everything. Nothing escapes being coveted and its sister of addiction―food, drink, alcohol, drugs, money, clothing, electronic goods, household goods, cars, houses, jobs, etc., etc. Witness the phenomenal amounts of money exchanging hands in buying things at Christmas and the quasi-religious ‘Holy Week’ or ‘Holey Week’ of sorts, beginning with Thanksgiving Day and the sales that follow on “Black Friday”, “Small Business Saturday”, “Still-to-Named Sunday”, and “Cyber Monday”―all of which constitute a secular ‘Holy Week’ or a ‘Holey Week’ that burns a hole in your pocket. Once we have our “idols” in our possession, then we dote over them for many cumulative or aggregate hours a day―as already stated above―the average American (not just Catholics but counting everyone) spends only 9 minutes a day in prayer interacting with God, but the average American adult spends more than 11 hours per day watching, reading, listening to or simply interacting with media. As Our Lady of Good Success and La Salette lamented: “During this epoch the Church will find herself attacked by terrible assaults from the Masonic sect, and corruption of morals, unbridled luxury and extravagance … All the civil governments will have one and the same plan, which will be to abolish and do away with every religious principle, to make way for materialism, atheism, spiritualism and vice of all kinds … Disorder and the love of carnal pleasures will be spread all over the Earth …The people will only think of amusements! … Moreover, in these unhappy times, there will be unbridled luxury which, acting thus to snare the rest into sin, will conquer innumerable frivolous souls who will be lost!”
Our Lord preached detachment FROM the world, not attachment TO the world:
“And He spoke a similitude to them, saying: ‘The land of a certain rich man brought forth plenty of fruits. And he thought within himself, saying: “What shall I do, because I have no room where to bestow my fruits?” And he said: “This will I do: I will pull down my barns, and will build greater; and into them will I gather all things that are grown to me, and my goods. And I will say to my soul: ‘Soul, thou hast much goods laid up for many years take thy rest; eat, drink, make good cheer!’” But God said to him: “Thou fool, this night do they require thy soul of thee: and whose shall those things be which thou hast provided?” So is he that layeth up treasure for himself, and is not rich towards God!’ And He said to His disciples: ‘Therefore I say to you, be not solicitous for your life, what you shall eat; nor for your body, what you shall put on. The life is more than the meat, and the body is more than the raiment. Consider the ravens, for they sow not, neither do they reap, neither have they storehouse nor barn, and God feedeth them. How much are you more valuable than they? And which of you, by taking thought, can add to his stature one cubit? If then ye be not able to do so much as the least thing, why are you solicitous for the rest? Consider the lilies, how they grow: they labor not, neither do they spin. But I say to you, not even Solomon in all his glory was clothed like one of these. Now if God clothe in this manner the grass that is today in the field, and tomorrow is cast into the oven; how much more you, O ye of little Faith? And seek not you what you shall eat, or what you shall drink: and be not lifted up on high. For all these things do the nations of the world seek. But your Father knoweth that you have need of these things. But seek ye first the kingdom of God and His justice, and all these things shall be added unto you!’” (Luke 12:16-31).
Similarly, in a real life incident with a rich young man who had many possessions:
“And behold, a certain rich young man, running up and kneeling before Him, asked Him: ‘Good Master, what shall I do that I may receive life everlasting?’ And Jesus said to him: ‘If thou wilt enter into life, keep the commandments!’ The young man said to Him: ‘All these I have kept from my youth! What is yet wanting to me?’ And Jesus looking on him, loved him, and said to him: ‘One thing is wanting unto thee! If thou wilt be perfect, go sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in Heaven, and come follow Me!’ And when the young man had heard this word, being struck sad at that saying, went away sorrowful: for he was very rich and had great possessions. And Jesus, seeing him become sorrowful, looking round about, said to His disciples: ‘How hardly shall they that have riches, enter into the Kingdom of God! Amen, I say to you, that a rich man shall hardly enter into the Kingdom of Heaven. And again I say to you: It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the Kingdom of Heaven!’ And the disciples were astonished at His words. But Jesus again answering, said to them: ‘Children, how hard is it for them that trust in riches, to enter into the kingdom of God! It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of God!’ Who wondered the more, saying among themselves: ‘Who then can be saved?’ And Jesus looking on them, said: ‘With men it is impossible; but not with God! For all things are possible with God!’” (combined account of Matthew 19:16-29; Mark 10:17-31; Luke 18:18-25).
DOUBLE DAY ARTICLE : Sunday September 1st & Monday September 2nd
Article 1
What a Month! What a Beautiful Month! What a Sorrowful Month!
This article is currently being written. Sections will be posted as they are completed. Please check back later.
Article 1
What a Month! What a Beautiful Month! What a Sorrowful Month!
This article is currently being written. Sections will be posted as they are completed. Please check back later.
Stupendous September!
This beautiful month is sandwiched between the month of the Immaculate Heart (August) and the month of the Holy Rosary (October). It contains some beautiful feasts and landmarks. On September 7th, we commemorate the founding of the Legion of Mary, in Dublin, Ireland (1921). The next day, September 8th, we celebrate Our Lady’s birthday—the most important birthday in history, after that of Our Lord. On September 12th, we celebrate the Holy Name of Mary—the most powerful Name after that of Jesus. The following day, September 13th sees the commemoration of one of Our Lady’s six apparitions at Fatima in 1917, as well as the feast of the original Our Lady of Guadalupe of Spain (not Mexico). The day after, on September 14th, we have the Swiss feast of Our Lady of the Hermits, also known now as Our Lady of Einsiedeln—though Our Lady would not be pleased if we forgot to mention that the same day sees the feast of the Holy Cross. This feast of the Holy Cross beautifully and fittingly prefaces and introduces the feast of the Seven Sorrows of the Blessed Virgin Mary on the following day, September 15th. Four days later, on September 19th, we celebrate Our Lady of La Salette, whose prophecies and warnings are so crucial and applicable to our days. September 24th sees a multiple celebration of Our Lady of Ransom (known also as Our Lady of Mercy) and Our Lady of Walsingham, England. A real harvest festival of feasts of Our Lady! Check the Calendar section for the other feasts of Our Lady during September (click here).
Removing Thorns & Swords
As we enter this month, dedicated to the Sorrowful Heart of Mary, let us try to console her Sorrowful Heart and make some reparation for our own, as well the world’s, sins against the Sorrowful and Immaculate Heart of Mary. The many blasphemies, the mockery, insults, disbelief, indifference, negligence and lukewarmness are like the seven swords of sorrow that pierce her Sorrowful Heart. Her Heart was not made for this, but it was made to be known, explained, honored, served, consoled, praised and loved. Let us use this month of September to try to do just that.
If lukewarmness is so revolting to God, that He is willing to vomit the lukewarm out of His mouth (Apocalypse 3:15-16), then it must be equally revolting to Our Lady. If we wish to prepare well for her birthday, on September 8th, then we need to be in a better disposition of soul. The more devoted we are, the more our birthday greetings and presents will receive a warm welcome. Let us not be of those whom Our Lord condemns, saying: “This people honoureth Me with their lips: but their heart is far from Me” (Matthew 15:8).
Falling Into September?
We usually―in the Northern Hemisphere―associate the month of September with the beginning of fall (autumn). In North America, autumn traditionally starts on September 21st and ends on December 21st. Meteorologists (and most of the temperate countries in the southern hemisphere) use a definition based on Gregorian calendar months, with autumn or fall being September, October, and November in the northern hemisphere. Popular culture in the United States associates Labor Day, the first Monday in September, as the end of summer and the start of “autumn” or “fall”.
On a Side Note: One Season―Many Names
We seem to have a fault―in these modern days of superficiality― of taking words for granted and using them without really understanding them, reflecting upon them, or knowing their origins and deeper meanings. So, on a side note―always wishing to educate and not just inform―let us fall into the word autumn and see what we can harvest!
During the 17th century, English emigration to the British colonies in North America was at its peak, and the new settlers took the English language with them. Both “autumn” and “fall” were born in Britain, and both emigrated to America. If “fall” and “autumn” seem to be “one name too many”―then hold on to your hat lest it “fall” from your head! For we may call it “fall” or “autumn” today, but, once upon a time, the season that comes after summer, but before winter, was referred to simply as “harvest.” The name was used to reflect the time when farmers gathered their crops for winter storage, roughly between August and November. The word “harvest” comes from the Old Norseword “haust” meaning “to gather or pluck.” Before the 16th century, “harvest” was the term usually used to refer to the season, as it is common in other West Germanic languages to this day (as in the Dutch “herfst”, German “herbst” and Scots “hairst”).
However, in the early 1600s, as more people gradually moved from working the land to living and working in towns, the word “harvest” fell out of use―it lost its reference to the time of year and came to refer only to the actual activity of reaping and gathering the fruits of the land.
The word “autumn” was used as far back at the 1300s (by Chaucer), and Shakespeare often used the word in his plays, as in Midsummer Night’s Dream, where one character describes the cycle of the year, “The spring, the summer, the childing autumn, angry winter.” The word “autumn” comes from the ancient Etruscan root autu-, and has within it connotations of the passing of the year. It was borrowed from the Etruscans by their neighboring Romans, and became the Latin word autumnus. After the Roman era, the word continued to be used as the Old French word autompne (automne in modern French) or autumpne in Middle English, and was later normalized to the original Latin. In the Medieval period, there are rare examples of the use of the word “autumn” as early as the 12th century, but by the 16th century, it was in common use.
The alternative word “fall”―for the season of “autumn”―traces its origins to old Germanic languages. Why do we call it “fall”? The word “fall” comes from the Old English word “fiæll” or “feallan” which means “to fall or to die.” However, these words all have the meaning “to fall from a height” and are clearly derived either from a common root or from each other. The term came to denote the season in 16th-century England, a contraction of Middle English expressions like “fall of the leaf” and “fall of the year.” City dwellers began to use the phrase “fall of the leaf” to refer to the third season of the year when trees lose their leaves. Over time, the phrase was shortened to “fall”―because “fall of the leaf” is a little clunky to use in common parlance.
While the term “fall” gradually became obsolete in Britain, it gradually became the more common term in North America―even though “autumn” was, by far, the more popular term for quite a long time in America. In fact, the word “fall”, in the meaning of “autumn” and not in the sense of falling-off something―wasn’t even entered into a American dictionary until 1755, when Samuel Johnson first entered it in his Dictionary of the English Language. By the middle of the 1800s, American English and British English had diverged in many ways, and so had “fall” and “autumn”. One early American lexicographer, John Pickering, noted in his entry for “fall”: “A friend has pointed out to me the following remark on this word: ‘In North America the season in which this [the fall of the leaf] takes place, derives its name from that circumstance, and instead of autumn is universally called the fall.’” (John Pickering, A Vocabulary, or Collection of Words Which Have Been Supposed to Be Peculiar to the United States of America, 1816). Today, American English uses the word “fall”, while British English uses “autumn” almost exclusively―though each understand and accept the use of one or the other.
What’s the Point?
So what was the point of all that lexigraphic drivel? (“lexigraphy” means “the art or practice of defining words”). Was it mere intellectual inflation or inflammation? Or is there some purpose to it all? Well, as St. Thomas Aquinas says, nothing happens by chance. God created the four seasons and God’s Providence has created the liturgical seasons of the Church. God’s Providence has arranged the birth and death of His saints in selected seasons and God has ruled that certain feasts and festivals would occur in such and such a season, or at this or that time. Just as this current or fast-approaching season has many names―”fall, autumn, harvest season”―likewise has God arranged for this season to be especially fruitful with many feasts of Our Lady that “fall” in a short period of time which we should “harvest” and store in the barns of our minds and hearts.
The above mentioned multitude of Marian feasts―from the August feasts of the Assumption (Aug. 15th), Our Lady’s 4th apparition at Fatima (Aug. 19th), Our Lady of Knock (Aug. 21st), the Immaculate Heart of Mary (Aug. 22nd), Our Lady of Czestochowa (Aug. 26th)―to the September feasts of the birth of the Legion of Mary (Sep. 7th), the Nativity of Our Lady (Sep. 8th), the feasts of the Holy Name of Mary (Sep. 12th), Our Lady of Guadalupe in Spain (Sep. 13th), Our Lady’s 5th apparition at Fatima (Sep. 13th), Our Lady of Einsielden also known as Our Lady of the Hermits (Sep. 14th), the Seven Sorrows of Mary (Sep. 15th), Our Lady of La Salette (Sep. 19th), and Our Lady of Walsingham (Sep. 24th), Our Lady of Ransom or Our Lady of Mercy (Sep. 24th), Our Lady of Victory (Sep. 26th)―to be topped-off by the October feasts of the Holy Rosary (Oct. 7th), the Motherhood of the Blessed Virgin Mary (Oct. 11th), Our Lady of Aparecida (Oct. 12th), and her final apparition at Fatima (Oct. 13th)―have all been wisely and providentially foreseen and arranged by God―and God always does things for a purpose.
That is a very high concentration of Marian feasts―major feasts and not minor ones―within a period of less than 8 weeks―or 20 feasts in 60 days to be precise. That is a very high concentration of Marian feasts by anyone’s reckoning―1 in every 3 days. This fact will have passed most people by―who are not in the slightest way concerned or interested in Our Lady’s feast day―for whom one day is much like another, until it comes to their own birthday, or wedding anniversary, or some other important day in their own lives.
So What IS the Point?
If you stop to think and compare all this to the proverbial “big-picture” view―putting these Marian feasts alongside the seasons of the year and the liturgical seasons of the Church and comparing all that to the age or life of the world―then the following could be said to emerge from the fog by piecing together some key points or phrases from what occurred on these Marian feasts and apparitions―like a Marian jigsaw puzzle, which, when put together, speaks out a very clear and forceful message.
► Our Lady’s Assumption into Heaven (feast Aug. 15th) speaks to us of the primacy of Heaven over the world. We were made for Heaven, not for this world and certainly not for Hell. Yet most souls are falling into Hell, because they have reversed the true order and value of things―valuing life on Earth more than a potential life in Heaven. She wants us to focus on the next life, not on this life―this is why she said to St. Bernadette of Lourdes: “I do not promise to make you happy in this life, but in the next life.” Similarly, at Fatima, Our Lady wants the children to focus on Heaven by telling them that will go to Heaven. Life on Earth may be our occupation―but Heaven should be our preoccupation.
► Our Lady of Ransom or Our Lady of Mercy (feast Sep. 24th) saw the establishment of a religious order for the redemption of captives. Its members would undertake to deliver Christian captives and offer themselves, if necessary, as payment. This is most relevant today―for the vast majority of souls are held captive by the devil, the world and the concupiscences of their own flesh.
► Our Lady of Fatima, speaking of her Immaculate Heart (feast Aug. 22nd), said: “Jesus wishes to establish the devotion to my Immaculate Heart throughout the world. I promise salvation to whoever embraces it … You have seen Hell where the souls of poor sinners go. To save them, God wishes to establish in the world devotion to my Immaculate Heart. If what I say to you is done, many souls will be saved!”
► Our Lady of Fatima, speaking of herself as Our Lady of Rosary (feast Oct. 7th), said: “I want you to continue to pray the Rosary every day in honor of Our Lady of the Rosary, because only she can help you.”
► Our Lady of Fatima, during her final apparition on Oct. 13th, produced the miracle she had earlier promised―the Miracle of the Sun. Most of the 70,000 people witnessing the extraordinary miracle of the sun, thought the world was ending. Though it did not end―Our Lady revealed to Sr. Lucia that we are indeed living in the “Latter Days of the World” or “End Times”―thus it was fitting and appropriate that she end her final apparition at Fatima with a miracle that provoked thoughts and fears of the end of the world.
► Our Lady of Akita (final apparition Oct. 13th) said: “Pray very much the prayers of the Rosary! I alone am able still to save you from the calamities which approach. Those who place their confidence in me will be saved … If sins increase in number and gravity, there will be no longer pardon for them … The thought of the loss of so many souls is the cause of my sadness … If men do not repent and better themselves, the Father will inflict a terrible punishment on all humanity. It will be a punishment greater than the deluge, such as one never seen before. Fire will fall from the sky and will wipe out a great part of humanity, the good as well as the bad, sparing neither priests nor faithful. The only weapons which will remain for you will be the Rosary and the Sign left by my Son.”
► The Motherhood of the Blessed Virgin Mary (Oct. 11th), reminds us that Our Lady is not a distant observer who is indifferent to our plight on Earth and the threats to our salvation. She is a MOTHER and her mother’s love is unimaginable in its intensity, as she revealed at La Salette, saying: “I have suffered all of the time for all of you! If I do not wish my Son to abandon you, I must take it upon myself to pray for this continually! And all of you think little of this! In vain you will pray! In vain you will act! You will never be able to make up for the trouble I have taken over for all of you!”
► Our Lady of Walsingham (feast Sep. 24th), said: “Whoever seeks my help there will not go away empty-handed.”
► Our Lady of Aparecida (feast Oct. 12th) symbolically tells us to “piece together our devotion to her” which is like a body without a head at this moment in time. The story is that three Brazilian fishermen were out fishing with no success. Finally, one of them, João Alves, threw out his net and drew in the body of a small clay statue of Our Lady, with its head missing. Later that day, in a different place on the river, he dropped his net and pulled in the head of that same statue. After that, the fish filled the nets of the three fishermen. It was the beginning of a river of graces for the area. In a sense, we have thrown Our Lady into the river after having decapitated devotion to her. We need to restore that devotion by reattaching the head to its body―instead of running around like “headless chickens” or “headless devotees” and we will find her to be a river of grace for ourselves also.
► Our Lady of the Rosary (feast Oct. 7th) is, as Our Lady said at Fatima, the only one who can help us now. You could say the Rosary is like our spiritual lifeblood that keeps our soul alive and healthy―no blood, no life. You could imagine each Rosary that you pray as being a long chain of beads, tied to all the other Rosaries you have prayed―making a network of Rosary arteries and veins throughout your body or your soul. Sr. Lucia of Fatima revealed that Our Lady informed her that “in these last times in which we are living, the Blessed Virgin has given a new efficacy to the praying of the Holy Rosary. This in such a way that there is no problem that cannot be resolved by praying the Rosary, no matter how difficult it is ― be it temporal or above all spiritual ― in the spiritual life of each of us, or the lives of our families, be they our families in the world or Religious Communities, or even in the lives of peoples and nations. I repeat, there is no problem, as difficult as it may be, that we cannot resolve at this time by praying the Holy Rosary. With the Holy Rosary we will save ourselves, sanctify ourselves, console Our Lord and obtain the salvation of many souls.” That is why Our Lady, in many of her apparitions, has greatly insisted on the Rosary, with words such as: “Pray the Rosary every day in honor of Our Lady of the Rosary …because only she can help you … Say the Rosary every day, to bring peace to the world … The only weapons which will remain for you will be the Rosary and the Sign left by my Son. Each day recite the prayers of the Rosary. With the Rosary, pray for the Pope, the bishops and priests … Pray very much the prayers of the Rosary! … etc.”
This beautiful month is sandwiched between the month of the Immaculate Heart (August) and the month of the Holy Rosary (October). It contains some beautiful feasts and landmarks. On September 7th, we commemorate the founding of the Legion of Mary, in Dublin, Ireland (1921). The next day, September 8th, we celebrate Our Lady’s birthday—the most important birthday in history, after that of Our Lord. On September 12th, we celebrate the Holy Name of Mary—the most powerful Name after that of Jesus. The following day, September 13th sees the commemoration of one of Our Lady’s six apparitions at Fatima in 1917, as well as the feast of the original Our Lady of Guadalupe of Spain (not Mexico). The day after, on September 14th, we have the Swiss feast of Our Lady of the Hermits, also known now as Our Lady of Einsiedeln—though Our Lady would not be pleased if we forgot to mention that the same day sees the feast of the Holy Cross. This feast of the Holy Cross beautifully and fittingly prefaces and introduces the feast of the Seven Sorrows of the Blessed Virgin Mary on the following day, September 15th. Four days later, on September 19th, we celebrate Our Lady of La Salette, whose prophecies and warnings are so crucial and applicable to our days. September 24th sees a multiple celebration of Our Lady of Ransom (known also as Our Lady of Mercy) and Our Lady of Walsingham, England. A real harvest festival of feasts of Our Lady! Check the Calendar section for the other feasts of Our Lady during September (click here).
Removing Thorns & Swords
As we enter this month, dedicated to the Sorrowful Heart of Mary, let us try to console her Sorrowful Heart and make some reparation for our own, as well the world’s, sins against the Sorrowful and Immaculate Heart of Mary. The many blasphemies, the mockery, insults, disbelief, indifference, negligence and lukewarmness are like the seven swords of sorrow that pierce her Sorrowful Heart. Her Heart was not made for this, but it was made to be known, explained, honored, served, consoled, praised and loved. Let us use this month of September to try to do just that.
If lukewarmness is so revolting to God, that He is willing to vomit the lukewarm out of His mouth (Apocalypse 3:15-16), then it must be equally revolting to Our Lady. If we wish to prepare well for her birthday, on September 8th, then we need to be in a better disposition of soul. The more devoted we are, the more our birthday greetings and presents will receive a warm welcome. Let us not be of those whom Our Lord condemns, saying: “This people honoureth Me with their lips: but their heart is far from Me” (Matthew 15:8).
Falling Into September?
We usually―in the Northern Hemisphere―associate the month of September with the beginning of fall (autumn). In North America, autumn traditionally starts on September 21st and ends on December 21st. Meteorologists (and most of the temperate countries in the southern hemisphere) use a definition based on Gregorian calendar months, with autumn or fall being September, October, and November in the northern hemisphere. Popular culture in the United States associates Labor Day, the first Monday in September, as the end of summer and the start of “autumn” or “fall”.
On a Side Note: One Season―Many Names
We seem to have a fault―in these modern days of superficiality― of taking words for granted and using them without really understanding them, reflecting upon them, or knowing their origins and deeper meanings. So, on a side note―always wishing to educate and not just inform―let us fall into the word autumn and see what we can harvest!
During the 17th century, English emigration to the British colonies in North America was at its peak, and the new settlers took the English language with them. Both “autumn” and “fall” were born in Britain, and both emigrated to America. If “fall” and “autumn” seem to be “one name too many”―then hold on to your hat lest it “fall” from your head! For we may call it “fall” or “autumn” today, but, once upon a time, the season that comes after summer, but before winter, was referred to simply as “harvest.” The name was used to reflect the time when farmers gathered their crops for winter storage, roughly between August and November. The word “harvest” comes from the Old Norseword “haust” meaning “to gather or pluck.” Before the 16th century, “harvest” was the term usually used to refer to the season, as it is common in other West Germanic languages to this day (as in the Dutch “herfst”, German “herbst” and Scots “hairst”).
However, in the early 1600s, as more people gradually moved from working the land to living and working in towns, the word “harvest” fell out of use―it lost its reference to the time of year and came to refer only to the actual activity of reaping and gathering the fruits of the land.
The word “autumn” was used as far back at the 1300s (by Chaucer), and Shakespeare often used the word in his plays, as in Midsummer Night’s Dream, where one character describes the cycle of the year, “The spring, the summer, the childing autumn, angry winter.” The word “autumn” comes from the ancient Etruscan root autu-, and has within it connotations of the passing of the year. It was borrowed from the Etruscans by their neighboring Romans, and became the Latin word autumnus. After the Roman era, the word continued to be used as the Old French word autompne (automne in modern French) or autumpne in Middle English, and was later normalized to the original Latin. In the Medieval period, there are rare examples of the use of the word “autumn” as early as the 12th century, but by the 16th century, it was in common use.
The alternative word “fall”―for the season of “autumn”―traces its origins to old Germanic languages. Why do we call it “fall”? The word “fall” comes from the Old English word “fiæll” or “feallan” which means “to fall or to die.” However, these words all have the meaning “to fall from a height” and are clearly derived either from a common root or from each other. The term came to denote the season in 16th-century England, a contraction of Middle English expressions like “fall of the leaf” and “fall of the year.” City dwellers began to use the phrase “fall of the leaf” to refer to the third season of the year when trees lose their leaves. Over time, the phrase was shortened to “fall”―because “fall of the leaf” is a little clunky to use in common parlance.
While the term “fall” gradually became obsolete in Britain, it gradually became the more common term in North America―even though “autumn” was, by far, the more popular term for quite a long time in America. In fact, the word “fall”, in the meaning of “autumn” and not in the sense of falling-off something―wasn’t even entered into a American dictionary until 1755, when Samuel Johnson first entered it in his Dictionary of the English Language. By the middle of the 1800s, American English and British English had diverged in many ways, and so had “fall” and “autumn”. One early American lexicographer, John Pickering, noted in his entry for “fall”: “A friend has pointed out to me the following remark on this word: ‘In North America the season in which this [the fall of the leaf] takes place, derives its name from that circumstance, and instead of autumn is universally called the fall.’” (John Pickering, A Vocabulary, or Collection of Words Which Have Been Supposed to Be Peculiar to the United States of America, 1816). Today, American English uses the word “fall”, while British English uses “autumn” almost exclusively―though each understand and accept the use of one or the other.
What’s the Point?
So what was the point of all that lexigraphic drivel? (“lexigraphy” means “the art or practice of defining words”). Was it mere intellectual inflation or inflammation? Or is there some purpose to it all? Well, as St. Thomas Aquinas says, nothing happens by chance. God created the four seasons and God’s Providence has created the liturgical seasons of the Church. God’s Providence has arranged the birth and death of His saints in selected seasons and God has ruled that certain feasts and festivals would occur in such and such a season, or at this or that time. Just as this current or fast-approaching season has many names―”fall, autumn, harvest season”―likewise has God arranged for this season to be especially fruitful with many feasts of Our Lady that “fall” in a short period of time which we should “harvest” and store in the barns of our minds and hearts.
The above mentioned multitude of Marian feasts―from the August feasts of the Assumption (Aug. 15th), Our Lady’s 4th apparition at Fatima (Aug. 19th), Our Lady of Knock (Aug. 21st), the Immaculate Heart of Mary (Aug. 22nd), Our Lady of Czestochowa (Aug. 26th)―to the September feasts of the birth of the Legion of Mary (Sep. 7th), the Nativity of Our Lady (Sep. 8th), the feasts of the Holy Name of Mary (Sep. 12th), Our Lady of Guadalupe in Spain (Sep. 13th), Our Lady’s 5th apparition at Fatima (Sep. 13th), Our Lady of Einsielden also known as Our Lady of the Hermits (Sep. 14th), the Seven Sorrows of Mary (Sep. 15th), Our Lady of La Salette (Sep. 19th), and Our Lady of Walsingham (Sep. 24th), Our Lady of Ransom or Our Lady of Mercy (Sep. 24th), Our Lady of Victory (Sep. 26th)―to be topped-off by the October feasts of the Holy Rosary (Oct. 7th), the Motherhood of the Blessed Virgin Mary (Oct. 11th), Our Lady of Aparecida (Oct. 12th), and her final apparition at Fatima (Oct. 13th)―have all been wisely and providentially foreseen and arranged by God―and God always does things for a purpose.
That is a very high concentration of Marian feasts―major feasts and not minor ones―within a period of less than 8 weeks―or 20 feasts in 60 days to be precise. That is a very high concentration of Marian feasts by anyone’s reckoning―1 in every 3 days. This fact will have passed most people by―who are not in the slightest way concerned or interested in Our Lady’s feast day―for whom one day is much like another, until it comes to their own birthday, or wedding anniversary, or some other important day in their own lives.
So What IS the Point?
If you stop to think and compare all this to the proverbial “big-picture” view―putting these Marian feasts alongside the seasons of the year and the liturgical seasons of the Church and comparing all that to the age or life of the world―then the following could be said to emerge from the fog by piecing together some key points or phrases from what occurred on these Marian feasts and apparitions―like a Marian jigsaw puzzle, which, when put together, speaks out a very clear and forceful message.
► Our Lady’s Assumption into Heaven (feast Aug. 15th) speaks to us of the primacy of Heaven over the world. We were made for Heaven, not for this world and certainly not for Hell. Yet most souls are falling into Hell, because they have reversed the true order and value of things―valuing life on Earth more than a potential life in Heaven. She wants us to focus on the next life, not on this life―this is why she said to St. Bernadette of Lourdes: “I do not promise to make you happy in this life, but in the next life.” Similarly, at Fatima, Our Lady wants the children to focus on Heaven by telling them that will go to Heaven. Life on Earth may be our occupation―but Heaven should be our preoccupation.
► Our Lady of Ransom or Our Lady of Mercy (feast Sep. 24th) saw the establishment of a religious order for the redemption of captives. Its members would undertake to deliver Christian captives and offer themselves, if necessary, as payment. This is most relevant today―for the vast majority of souls are held captive by the devil, the world and the concupiscences of their own flesh.
► Our Lady of Fatima, speaking of her Immaculate Heart (feast Aug. 22nd), said: “Jesus wishes to establish the devotion to my Immaculate Heart throughout the world. I promise salvation to whoever embraces it … You have seen Hell where the souls of poor sinners go. To save them, God wishes to establish in the world devotion to my Immaculate Heart. If what I say to you is done, many souls will be saved!”
► Our Lady of Fatima, speaking of herself as Our Lady of Rosary (feast Oct. 7th), said: “I want you to continue to pray the Rosary every day in honor of Our Lady of the Rosary, because only she can help you.”
► Our Lady of Fatima, during her final apparition on Oct. 13th, produced the miracle she had earlier promised―the Miracle of the Sun. Most of the 70,000 people witnessing the extraordinary miracle of the sun, thought the world was ending. Though it did not end―Our Lady revealed to Sr. Lucia that we are indeed living in the “Latter Days of the World” or “End Times”―thus it was fitting and appropriate that she end her final apparition at Fatima with a miracle that provoked thoughts and fears of the end of the world.
► Our Lady of Akita (final apparition Oct. 13th) said: “Pray very much the prayers of the Rosary! I alone am able still to save you from the calamities which approach. Those who place their confidence in me will be saved … If sins increase in number and gravity, there will be no longer pardon for them … The thought of the loss of so many souls is the cause of my sadness … If men do not repent and better themselves, the Father will inflict a terrible punishment on all humanity. It will be a punishment greater than the deluge, such as one never seen before. Fire will fall from the sky and will wipe out a great part of humanity, the good as well as the bad, sparing neither priests nor faithful. The only weapons which will remain for you will be the Rosary and the Sign left by my Son.”
► The Motherhood of the Blessed Virgin Mary (Oct. 11th), reminds us that Our Lady is not a distant observer who is indifferent to our plight on Earth and the threats to our salvation. She is a MOTHER and her mother’s love is unimaginable in its intensity, as she revealed at La Salette, saying: “I have suffered all of the time for all of you! If I do not wish my Son to abandon you, I must take it upon myself to pray for this continually! And all of you think little of this! In vain you will pray! In vain you will act! You will never be able to make up for the trouble I have taken over for all of you!”
► Our Lady of Walsingham (feast Sep. 24th), said: “Whoever seeks my help there will not go away empty-handed.”
► Our Lady of Aparecida (feast Oct. 12th) symbolically tells us to “piece together our devotion to her” which is like a body without a head at this moment in time. The story is that three Brazilian fishermen were out fishing with no success. Finally, one of them, João Alves, threw out his net and drew in the body of a small clay statue of Our Lady, with its head missing. Later that day, in a different place on the river, he dropped his net and pulled in the head of that same statue. After that, the fish filled the nets of the three fishermen. It was the beginning of a river of graces for the area. In a sense, we have thrown Our Lady into the river after having decapitated devotion to her. We need to restore that devotion by reattaching the head to its body―instead of running around like “headless chickens” or “headless devotees” and we will find her to be a river of grace for ourselves also.
► Our Lady of the Rosary (feast Oct. 7th) is, as Our Lady said at Fatima, the only one who can help us now. You could say the Rosary is like our spiritual lifeblood that keeps our soul alive and healthy―no blood, no life. You could imagine each Rosary that you pray as being a long chain of beads, tied to all the other Rosaries you have prayed―making a network of Rosary arteries and veins throughout your body or your soul. Sr. Lucia of Fatima revealed that Our Lady informed her that “in these last times in which we are living, the Blessed Virgin has given a new efficacy to the praying of the Holy Rosary. This in such a way that there is no problem that cannot be resolved by praying the Rosary, no matter how difficult it is ― be it temporal or above all spiritual ― in the spiritual life of each of us, or the lives of our families, be they our families in the world or Religious Communities, or even in the lives of peoples and nations. I repeat, there is no problem, as difficult as it may be, that we cannot resolve at this time by praying the Holy Rosary. With the Holy Rosary we will save ourselves, sanctify ourselves, console Our Lord and obtain the salvation of many souls.” That is why Our Lady, in many of her apparitions, has greatly insisted on the Rosary, with words such as: “Pray the Rosary every day in honor of Our Lady of the Rosary …because only she can help you … Say the Rosary every day, to bring peace to the world … The only weapons which will remain for you will be the Rosary and the Sign left by my Son. Each day recite the prayers of the Rosary. With the Rosary, pray for the Pope, the bishops and priests … Pray very much the prayers of the Rosary! … etc.”
DAILY THOUGHTS FOR
THE MONTH OF THE IMMACULATE HEART OF MARY
Double Day Article : Friday August 30th & Saturday August 31st
Article 17
What to Get for Our Lady on Her Birthday (September 8th)
Article 17
What to Get for Our Lady on Her Birthday (September 8th)
No “Last-Minute Shopping” for Our Lady
On September 8th, we celebrate Our Lady’s birthday—the most important birthday in history, after that of Our Lord Jesus Christ (December 25th). Are you preparing for that “second-greatest-birthday-in-the-history-of-the-world”? Were you even aware that is coming up and is only 9 days away? A lot of people tend to be “last-minute” people―they leave everything to the “last-minute” thinking that they can still do a “good job” in “the blink of an eye” or “in a jiffy”! This is often seen to be case in the proverbial case―but true case―of the “Last Minute Christmas Shopper.” When you really stop and think about what is involved in “last-minute-shopping” and what it reveals―you have to admit that the message it sends is one of “Right now, I have much more important things to do than shop for this-or-that, or so-and-so!” In other words, you have put whoever or whatever you have to shop for, way down the list of your priorities―you want to do other things first before tackling the shopping business.
Just Another Old Day!
What does Our Lady’s birthday mean to you? Will it be “just another day” that will passed doing “the same old things” with little or nothing to make that day special and important? Will everyone just “go their own way” doing the weekend things they like to do? Providentially, God has seen to it that this year Our Lady Our Lady’s birthday falls on a SUNDAY! A day when the vast majority of people do not have to work, a day that should already by a “religious day” since it is “The Lord’s Day.” It is also “a day of rest”―a day when many things are set aside. Therefore, God’s providence has already done most of the work for you this year―by seeing to it that the birthday of His Most Holy Mother falls on a day (Sunday) when you should have more time to honor her than if was some weekday and workday!
Raw-Deal Meal
Sometimes, even our earthly mothers get a “raw-deal” on their birthdays! O yes, sure, they get a birthday card, perhaps some flowers, an extra kiss and a hug, perhaps they are taken out for a meal―but often they end up cooking their own meal, looking after guests, doing the house-cleaning before the birthday and the clean-up after the birthday. Often the family and guests have more of a fun time than the beleaguered mother! Her birthday ends up being like a few fish thrown to the dolphin in the pool to the keep the dolphin happy! What scraps will we be throwing at Our Lady on her birthday?
Masterpiece Ignored
Will that day be an important day for you? Does Our Lady really matter to you? How important is she to you? Is she a central part of your life? Is she like “family”, or is she merely a “visitor”? St. Louis de Montfort says that she is God’s masterpiece― “Mary is the excellent masterpiece of the Most High … where God dwells more magnificently and more divinely than in any other place in the universe, … where there are beauties and treasures unspeakable. She is the magnificence of the Most High” (St. Louis de Montfort, True Devotion to Mary, §5 & §6). If an artist paints a masterpiece and you ignore it, think little of it, are indifferent to it―then what an insult that is to the artist! Now when that “artist” is God―the insult becomes an infinite insult to God, because God is infinite!
It is highly likely that in most homes, Our Lady’s birthday will fare no better than Our Lord’s birthday fares at Christmas. It is sad to think that in most homes, Our Lady’s birthday, just like Christmas, will see less prayer and spiritual reading than usual—whereas the opposite should be the norm. How many homes will pray MORE on Our Lady’s birthay? For the 2% to 4% of Catholic American households who are thought to pray the Rosary daily―will they manage a full 15 decade Rosary, or at least another 5 decades on top of the norm? Of the 25% or so Catholics who are Sunday regulars at Mass, how many will carry the religious ceremonies and spirit home with them and inject it into the festivities that should be there on Our Lady’s birthday? There are many, many way we can sanctify Our Lady’s birthday —and we will look at these ways during the remaining days—but how many will have the courage to run the gauntlet of human respect and insist upon them with family, relatives and visitors? Yes, we should “lay on a spread”―that is to say, have something special on the food and drink menu for Our Lady’s birthday―but even that is done, unfortunately and sadly, the food, the drink, the entertainment, etc., will take precedence in most homes—and we are forced to ask the thorny question: “Whose birthday is it anyway?”
The Lady’s Lament
We would do well to DAILY ponder the following lament of Our Lady at La Salette: “I have suffered all of the time for all of you! If I do not wish my Son to abandon you, I must take it upon myself to pray for this continually! And all of you think little of this! In vain you will pray! In vain you will act! You will never be able to make up for the trouble I have taken over for all of you!”
To the Venerable Mary of Agreda Our Lady said something similar: “I will also promise them my continual and efficacious intercession with my most holy Son, if they do not displease me! For this purpose thou shouldst exhort them to continual love and devotion toward me, engrafting it in their hearts; in being thus faithful they will attain all that thou wishest for them, and much more―for I will obtain it for them.”
Displeasing Our Lady
How do we “displease” Our Lady? By ignoring her words, by ignoring her commands, by ignoring her suggestions, by ignoring her messages. A child who acts in this manner cannot honestly say that it loves its mother. Obedience is an effect of love. Acting promptly is an effect of the presence of love.
The bottom line in the spiritual life is LOVE. Devotion is a child of love. St. Francis de Sales, in his book, Introduction to the Devout Life, writes: “Devotion consists in a high degree of real love … In fact, all true and living devotion presupposes the love of God―and indeed it is neither more nor less than a very real love of God, though not always of the same kind. In so far as divine love enriches us―it is called GRACE, which makes us pleasing to God. In so far as it gives us the strength to do good―it is called CHARITY. But when it grows to such a degree of perfection that it makes us not only to do good, but rather moves us to do it carefully, frequently and promptly―it is called DEVOTION … In short, devotion is simply a spiritual activity and liveliness by means of which Divine Love works in us, and causes us to work briskly and lovingly; and, just as charity leads us to a general practice of all God's Commandments, so devotion leads us to practice them readily and diligently. Therefore, we cannot call him, who neglects to observe all God’s Commandments, either good or devout, because in order to be good, a man must be filled with love, and, to be devout, he must further be very ready and apt to perform the deeds of love … The difference between love and devotion is just that which exists between fire and flame―love being a spiritual fire, which becomes devotion when it is fanned into a flame―and what devotion adds to the fire of love, is that flame which makes love become eager, energetic and diligent, not merely in obeying God's Commandments, but in fulfilling His Divine Counsels and inspirations” (St. Francis de Sales, Introduction to the Devout Life, Part 1, Chapter 1).
Likewise, therefore, the obedience in keeping the Commandments is also a child of love― “If you love Me, keep My commandments … He that hath My commandments, and keepeth them; he it is that loveth Me … If any one love Me, he will keep My word … He that loveth Me not, keepeth not My words … If you keep My commandments, you shall abide in My love” (John 14:15, 14:21-24; 15:10). What is true of Our Lord is equally true of Our Lady. If we truly love her, we will keep her words, we will do what she says.
No Real Love―No Real Devotion
If there is little or no love, there cannot possibly be any devotion―or at least no true devotion―since, as St. Francis de Sales says: “Devotion consists in a high degree of real love ... all true and living devotion presupposes the love of God [or in this case, Our Lady]―and indeed it is neither more nor less than a very real love of God” [or Our Lady]. Faulty, or fake and false devotions are “ten-a-penny” and make-up the vast majority of “made-up” or “make-up” cosmetic devotion that hides the ugliness underneath. St. Louis de Montfort speaks of those false devotions to Our Lady―in his True Devotion to Mary―listing them as seven in number: (1) the critical devotees; (2) the scrupulous devotees; (3) the external devotees; (4) the presumptuous devotees; (5) the inconstant devotees; (6) the hypocritical devotees; (7) the interested devotees. All of these are faulty, false or fake. They are not true devotions for they come not from a true love of Mary, but from a love of self. Hence their love is not fervent, but lukewarm. Let us not be of those whom Our Lord condemns, saying: “This people honoureth Me with their lips: but their heart is far from Me” (Matthew 15:8).
You can imagine the pain a mother feels when her children―even though they turn up at her birthday―nevertheless are glib, insincere, superficial and hypocritical in the “lip-service-only” congratulations on her birthday and likewise with their protestations of “I love you, mom!” It is merely the “politically correct” thing to say and do―without there being any real heart and sincerity behind what they are saying and doing. The mother knows that and she feels the pain in her motherly sensitivity but does not show it due to her heroic stoicity or stoicism. They say that the more perfect a person is, then the more sensitive they are―thus, Our Lord, who was the most perfect of all, was also the most sensitive of all. Our Lady comes second in perfection and sensitivity. Like her Son, she keenly and deeply feels our inconsideration to her, our neglect of her, our indifference towards her, our lack of real love and devotion in her regard. Is it not the time to put that right? Is it not time to try and give her what she deserves?
Time to Turn to Mary
In the same book, Introduction to the Devout Life, St. Francis de Sales makes a timely encouragement, as we approach the birthday of Our Lady, to devotedly turn to her AT ALL TIMES and in ALL OUR NEEDS: “With a special love, give honor, reverence and respect to the holy and glorious Virgin Mary. As the Mother of Jesus, our Brother, she is truly our mother. Let us therefore turn to her for help. We are her little children, so let us, with complete confidence, throw ourselves in her arms. At every moment, in every circumstance, let us call to this loving mother. Let us ask earnestly for her motherly love. With our hearts full of a true filial love for her, let us strive to imitate her virtues.”
In the case of a good person, it is only natural for a child to imitate the virtues of its mother―a bad child will imitate the vices of its mother. If you have ever read The Mystical City of God, by the Venerable Mary of Agreda, you will have noted that Our Lady continually insists that her example be imitated. The proverb― “Imitation is the sincerest form of flattery” ― means that a person imitates someone else because they admire that person or value what that person is doing. Another version adds a phrase at the end of that proverb, saying: “Imitation is the sincerest form of flattery that mediocrity can pay to greatness!” ― and that sums up our self and Our Lady ― we are mediocrity personified and she is greatness personified. Much as Christ became man to make us like unto God―Our Lady wants to raise us out of our mediocrity and make us holy and acceptable to God. She was born to bring God to man―on this her upcoming birthday―let her be truly born in your life and soul, so that she can bring you to God.
What to Do and How to Prepare
► The first thing to do is to CONCRETELY, DEFINITELY, IRREVOCABLY, UNCHANGINGLY and ABSOLUTELY SET ASIDE SUNDAY SEPTEMBER 8TH FOR OUR LADY. It is the birthday of the Mother of God. It is the birthday of your spiritual mother. It is the birthday of her who has said: “I have suffered all of the time for all of you! If I do not wish my Son to abandon you, I must take it upon myself to pray for this continually! And all of you think little of this! In vain you will pray! In vain you will act! You will never be able to make up for the trouble I have taken over for all of you!”
► The second thing to do is to tell everyone that everyone is staying at home (and perhaps invite other relatives and friends―as you would for any family member’s birthday―for Mary is “family” is she not? You hope to part of her “family” in Heaven, don’t you?). Make the phone calls, send the texts and e-mails THIS WEEKEND. Commit yourself! It is the best way to guarantee that it will happen―because other people have been told about and will expect it to happen.
► The third thing to do is to create some kind of loose schedule for Sunday, September 8th. Be “loose” and plan more generally than specifically―because you may get a better idea on what to actually do on the day as a result of who will accept and who refuses your invitation. Then you can plan more specifically based upon what you know of the persons who will be accept your invitation and will attend Our Lady’s birthday party.
► The fourth thing to do is to invite everyone to PREPARE SPIRITUALLY for Our Lady’s birthday. You could send out the link to the NOVENA IN PREPARATION FOR OUR LADY’S NATIVITY [click here]―if it is started today, then you get a full nine days up to and including Our Lady’s birthday. Or you could send out some other prayers that last a lesser time―for example a TRIDUUM OF PRAYERS (which means “prayers for three days”), or ask them to pray an extra Rosary in her honor; or pray the LITANY OF LORETO (the Litany of Our Lady); or some other prayers. The whole point is to PLACE THE SPIRITUAL ABOVE THE MATERIAL PREPARATIONS―for the spiritual is more important than the material, just as the soul is more important than the body, and the life and welfare of the soul is more important than the life and welfare of the body. Thus, both Our Lady and all the participants will appreciate and enjoy her birthday all the more if they will have prepared spiritually and prepared for a prolonged period of time. It will mean that you are honoring her more with your heart than your lips, more with your prayers than your belly.
► The fifth thing to do is to plan a balanced schedule for the day―and, as said above, make it general plan, much like giving “chapter headings” for what will take place, rather than listing things in “fine details”. With it being a Sunday, the Holy Sacrifice of the Mass ends up, fortunately, being a “Shotgun-Mass”―meaning everyone is obliged to and bound to attend it. However, you could ask that everyone makes an Act of Consecration to Our Lady at some point during Mass―it could be before Mass, during Mass at the Offertory, or after the Consecration, or after Holy Communion, or after Mass at Our Lady’s side altar, statue or image―or, even better, multiple times: meaning before, during and after Mass―just as you would probably say “Happy Birthday” to somebody several times on the day of their birthday.
► The sixth thing to do would be ask everyone to make their Holy Communion, on September 8th, in honor of Our Lady. Later this coming week, we will publish potential texts and examples of what to do and say during such a Holy Communion.
► The seventh thing to do is to prepare the “soil” of your mind and soul for Our Lady by “weeding-out” the world and “planting seeds” of Our Lady throughout this entire week that leads up to her birthday on Sunday, September 8th. You can do this in many different ways. First of all add some short little prayers to Our Lady onto your usual devotions and prayers. It might be the recitation of the Angelus (morning, noon and evening), or perhaps the Memorare prayer (Remember O most loving Virgin Mary, that never was it know that anyone who had recourse to …etc.), or it could be the daily singing of some hymn to Our Lady, etc. Another way to “plant seeds” of Our Lady would be to make a daily reading from anyone of the countless books that there are in print about Mary―many of which are available for free online; or take various extracts for your reading from other internet resources; or you could focus on the chief virtues of Our Lady, as listed by St. Louis de Montfort in his True Devotion to Mary: “particularly her profound humility, her lively Faith, her blind obedience, her continual prayer, her universal mortification, her divine purity, her ardent charity, her heroic patience, her angelic sweetness and her divine wisdom. These are the ten principal virtues of the most holy Virgin” (True Devotion to Mary, §108). If you need help with this latter option, this website will give you some daily assistance, in the days that follow, by providing you with meditative material and spiritual readings on those then chief virtues.
► The eighth thing to do is to focus on imitating the chief virtues of Our Lady, as listed by St. Louis de Montfort in his True Devotion to Mary: “particularly her profound humility, her lively Faith, her blind obedience, her continual prayer, her universal mortification, her divine purity, her ardent charity, her heroic patience, her angelic sweetness and her divine wisdom. These are the ten principal virtues of the most holy Virgin” (True Devotion to Mary, §108). You could divide up the chief ten virtues among family members―keeping the allocated virtue throughout the whole build-up to Our Lady’s birthday. Or you could pick “a virtue per day” if you wish. If you need help with these options, this website will give you some daily assistance, in the days that follow, by providing you with meditative material and spiritual readings on those then chief virtues as well as ideas on how to practice those virtues in multiple scenarios.
► The ninth thing to do is to focus on the chief apparitions of Our Lady as we lead up to her birthday. A suggestion―and it merely a suggestion, for you can do as you like, change the order or even ignore the idea―would be:
Sunday, September 1st: Our Lady of Guadalupe (Mexico) 1531
Monday, September 2nd: Our Lady of Good Success (Quito, Ecuador) late 1500s and early 1600s
Tuesday, September 3rd: Rue de Bac 1830 (Paris, France) the Miraculous Medal apparitions
Wednesday, September 3th: La Salette (France) 1846
Thursday,September 5th: Lourdes (France) 1858
Friday, September 6th: Fatima (Portugal) 1917
Saturday, September 7th: Akita (Japan) 1973
► The tenth thing to do is to prepare a little altar or oratory (place of prayer) for Our Lady’s birthday. It does not have to be an entire room, any dignified part of a room is acceptable if a separate exclusive room is not available. Decorate it with the best things that you have―cloth to cover the table; your best or favorite statue or image of Our Lady placed on it; candles and flowers to surround it; perhaps even have votive lights burning before it throughout the entire period, day and night, leading up to Our Lady’s birthday. As regards prayer―ensure that some prayers are guaranteed to be said before your little shrine or altar to Our Lady each and every day. Similarly, a little shrine could erected in your garden in readiness for her birthday.
► The eleventh thing to do is to gradually finalize the actual schedule you will use on Our Lady’s birthday. Here is an example of what you could do―but your own imagination and ingenuity will most likely better these very basic ideas:
(1) Start the day of Sunday, September 8th, with a decent amount of FAMILY PRAYER before going to Sunday Mass―even if, or especially if, your family is not accustomed to saying morning prayers together as a family. This morning prayer session could include (a) the Daily Morning Offering, (b) an Act of Consecration to Our Lady, (c) at least one decade of the Rosary, but preferably all five decades of the Joyful Mysteries, for, on this day, you should aim at praying all 15 decades of the Rosary (or an extra 15 decades on top of the Rosaries you would normally pray) in honor of Our Lady and as present to her―otherwise you would not be giving her anything more than on every usual day, (d) make a short reading of one or a few paragraphs from anyone of the many books available on Our Lady, (e) follow the reading with the recitation or singing of the first Angelus of the day―morning, noon and evening―use bells if you have them, which are sounded during the invocations that precede each of the three Hail Marys, (f) finish with a hymn to Our Lady. All of this should take no more than around 30 minutes―give or take a few minutes.
(2) On the way to church for Sunday Mass, refrain from any worldly, trivial or vain talk and discussions, but sanctify the drive by either prayers being recited or someone reading something from a book on Our Lady―or even both. Alternatively, or additionally, you could have an informal discussion about Our Lady―which, if you have read a passage from a book, could be based upon that reading. The possibilities are really endless and go well beyond these meager suggestions.
(3) Arrange to do something special at church for Our Lady―either before, during or after Mass. You could recite, once more, your Act of Consecration to Our Lady as a family at her side altar. Or you could suggest that every family member write his or her own special prayer to Our Lady for her birthday―and then each of you could silently recite that personal prayer to Our Lady, either before, during or after Mass. Receive and offer your Holy Communions in honor of Our Lady. If the parish priest agrees and allows you, then you have a mini-hymn singing session to honor Our Lady after Mass. Or, even more daringly, get the priest to agree to Benediction of the Blessed Sacrament in honor of Our Lady, or even a little procession in her honor―though you might have to pay in advance for getting the priest’s agreement by doing lots of penance, fasting and praying beforehand.
(4) On the way home from Sunday Mass, perhaps there is a little shrine of Our Lady’s that you could visit on her birthday. If not, then perhaps there is a church somewhere nearby that is dedicated to Our Lady―meaning that it has Our Lady’s name or one of her many titles incorporated in the name of the church, e.g. Our Lady of the Rosary, Our Lady of Mount Carmel, Immaculate Conception, Queen of Angels, Queen of Peace, Our Lady of Fatima, etc. Make a short stop there and recite some prayers or sing some hymns in her honor―this could be an opportunity for praying the next 5 decades of the Rosary―-the Sorrowful Mysteries―or you could pray them later.
(5) Upon arriving home, it will probably be not too far from midday―which would allow you to pray the midday Angelus. Use the bells once again as you did during the morning Angelus. Remind everyone that this is Our Lady’s birthday and the focus is on her today. As a sacrifice for her, you could and should postpone all worldly activities for this one day―such as avoid watching worldly TV shows, listening to worldly music, going out to participate in worldly activities, etc.
(6) At some point you will have to eat lunch or dinner―make it a real banquet in honor of Our Lady. There are many possibilities by way of menus that could reflect a profound and beautiful symbolism of Our Lady, while also being delicious in the process. More on that later. Hopefully, without promising anything, the website might be able to present with a whole menu consisting of many courses, all of them symbolizing and reflecting Our Lady in some way―together with a print-out explanation of how and why the ingredients are symbolic of Our Lady. This is a mammoth task―thus no promises are made. Even if an entire multi-course menu might not be completed in time for Sunday―meaning designed and published several days before her birthday to allow for purchase of items and preparation of food―then at least some recipes will be available in good time.
(7) Get everyone involved in some way for preparing for an afternoon or evening with Our Lady. This coming week could be used productively in preparing a little family concert in her honor during her birthday. The concert could include hymns, songs, poetry, musical instruments (solo or as a group) or even recitations (speeches) about Our Lady’s miracles, interventions, apparitions, etc., or little thumbnail talks about certain saints who had a great devotion to Our Lady, recounting and relating how they showed their devotion to her.
(8) The concert could be followed by watching a movie about Our Lady. There are several available out there―but you need to plan early and act quickly to secure or rent one―unless you already have those movies in your library or possession.
(9) After the movie you could recite the remaining five EXTRA decades of the Rosary―the Glorious Mysteries―which should be additional to the decades you are accustomed to praying each day―otherwise where is the special present for Our Lady?). After the Rosary, you could recite or sing the evening Angelus―once again using bells in the manner described above.
(10) The evening meal could again contain foods that are symbolic of Our Lady―and this symbolism should be explained to those present at the meal, for they would otherwise be clueless and ignorant of the spiritual aspect of the meal.
(11) Finally, before retiring for the night, the night prayers (if you are used to saying them as a family) should have a very definite Marian flavor injected into them―to distinguish them and raise them a notch above the night prayers you are accustomed to praying. To finish night prayers, another short and inspiring reading from a book on Our Lady would be ideal as a last thought of the day. If you are accustomed to reading bedtime stories to the young ones before turning out the light, make sure you have a wonderful story based on Our Lady prepared.
All of the above constitutes the EXTERNAL ASPECTS of what is meant by TRUE DEVOTION to Our Lady, but these are mere pieces of firewood that need an interior flame of love to really set alight a true fire of devotion―for someone could perform all the above exteriorly or externally while having no real interior love or devotion while doing so. If you think the above is overwhelming, then realize that the word DEVOTION is a word that indicated a HIGH DEGREE of love and attention, as indicated above by St. Francis de Sales in his book, Introduction to the Devout Life, in which he speaks of and describes TRUE DEVOTION as follows:
“Devotion consists in a high degree of real love … In fact, all true and living devotion presupposes the love of God―and indeed it is neither more nor less than a very real love of God, though not always of the same kind. In so far as divine love enriches us―it is called GRACE, which makes us pleasing to God. In so far as it gives us the strength to do good―it is called CHARITY. But when it grows to such a degree of perfection that it makes us not only to do good, but rather moves us to do it carefully, frequently and promptly―it is called DEVOTION … In short, devotion is simply a spiritual activity and liveliness by means of which Divine Love works in us, and causes us to work briskly and lovingly; and, just as charity leads us to a general practice of all God’s Commandments, so devotion leads us to practice them readily and diligently. Therefore, we cannot call him, who neglects to observe all God’s Commandments, either good or devout, because in order to be good, a man must be filled with love, and, to be devout, he must further be very ready and apt to perform the deeds of love … The difference between love and devotion is just that which exists between fire and flame―love being a spiritual fire, which becomes devotion when it is fanned into a flame―and what devotion adds to the fire of love, is that flame which makes love become eager, energetic and diligent, not merely in obeying God’s Commandments, but in fulfilling His Divine Counsels and inspirations” (St. Francis de Sales, Introduction to the Devout Life, Part 1, Chapter 1).
On September 8th, we celebrate Our Lady’s birthday—the most important birthday in history, after that of Our Lord Jesus Christ (December 25th). Are you preparing for that “second-greatest-birthday-in-the-history-of-the-world”? Were you even aware that is coming up and is only 9 days away? A lot of people tend to be “last-minute” people―they leave everything to the “last-minute” thinking that they can still do a “good job” in “the blink of an eye” or “in a jiffy”! This is often seen to be case in the proverbial case―but true case―of the “Last Minute Christmas Shopper.” When you really stop and think about what is involved in “last-minute-shopping” and what it reveals―you have to admit that the message it sends is one of “Right now, I have much more important things to do than shop for this-or-that, or so-and-so!” In other words, you have put whoever or whatever you have to shop for, way down the list of your priorities―you want to do other things first before tackling the shopping business.
Just Another Old Day!
What does Our Lady’s birthday mean to you? Will it be “just another day” that will passed doing “the same old things” with little or nothing to make that day special and important? Will everyone just “go their own way” doing the weekend things they like to do? Providentially, God has seen to it that this year Our Lady Our Lady’s birthday falls on a SUNDAY! A day when the vast majority of people do not have to work, a day that should already by a “religious day” since it is “The Lord’s Day.” It is also “a day of rest”―a day when many things are set aside. Therefore, God’s providence has already done most of the work for you this year―by seeing to it that the birthday of His Most Holy Mother falls on a day (Sunday) when you should have more time to honor her than if was some weekday and workday!
Raw-Deal Meal
Sometimes, even our earthly mothers get a “raw-deal” on their birthdays! O yes, sure, they get a birthday card, perhaps some flowers, an extra kiss and a hug, perhaps they are taken out for a meal―but often they end up cooking their own meal, looking after guests, doing the house-cleaning before the birthday and the clean-up after the birthday. Often the family and guests have more of a fun time than the beleaguered mother! Her birthday ends up being like a few fish thrown to the dolphin in the pool to the keep the dolphin happy! What scraps will we be throwing at Our Lady on her birthday?
Masterpiece Ignored
Will that day be an important day for you? Does Our Lady really matter to you? How important is she to you? Is she a central part of your life? Is she like “family”, or is she merely a “visitor”? St. Louis de Montfort says that she is God’s masterpiece― “Mary is the excellent masterpiece of the Most High … where God dwells more magnificently and more divinely than in any other place in the universe, … where there are beauties and treasures unspeakable. She is the magnificence of the Most High” (St. Louis de Montfort, True Devotion to Mary, §5 & §6). If an artist paints a masterpiece and you ignore it, think little of it, are indifferent to it―then what an insult that is to the artist! Now when that “artist” is God―the insult becomes an infinite insult to God, because God is infinite!
It is highly likely that in most homes, Our Lady’s birthday will fare no better than Our Lord’s birthday fares at Christmas. It is sad to think that in most homes, Our Lady’s birthday, just like Christmas, will see less prayer and spiritual reading than usual—whereas the opposite should be the norm. How many homes will pray MORE on Our Lady’s birthay? For the 2% to 4% of Catholic American households who are thought to pray the Rosary daily―will they manage a full 15 decade Rosary, or at least another 5 decades on top of the norm? Of the 25% or so Catholics who are Sunday regulars at Mass, how many will carry the religious ceremonies and spirit home with them and inject it into the festivities that should be there on Our Lady’s birthday? There are many, many way we can sanctify Our Lady’s birthday —and we will look at these ways during the remaining days—but how many will have the courage to run the gauntlet of human respect and insist upon them with family, relatives and visitors? Yes, we should “lay on a spread”―that is to say, have something special on the food and drink menu for Our Lady’s birthday―but even that is done, unfortunately and sadly, the food, the drink, the entertainment, etc., will take precedence in most homes—and we are forced to ask the thorny question: “Whose birthday is it anyway?”
The Lady’s Lament
We would do well to DAILY ponder the following lament of Our Lady at La Salette: “I have suffered all of the time for all of you! If I do not wish my Son to abandon you, I must take it upon myself to pray for this continually! And all of you think little of this! In vain you will pray! In vain you will act! You will never be able to make up for the trouble I have taken over for all of you!”
To the Venerable Mary of Agreda Our Lady said something similar: “I will also promise them my continual and efficacious intercession with my most holy Son, if they do not displease me! For this purpose thou shouldst exhort them to continual love and devotion toward me, engrafting it in their hearts; in being thus faithful they will attain all that thou wishest for them, and much more―for I will obtain it for them.”
Displeasing Our Lady
How do we “displease” Our Lady? By ignoring her words, by ignoring her commands, by ignoring her suggestions, by ignoring her messages. A child who acts in this manner cannot honestly say that it loves its mother. Obedience is an effect of love. Acting promptly is an effect of the presence of love.
The bottom line in the spiritual life is LOVE. Devotion is a child of love. St. Francis de Sales, in his book, Introduction to the Devout Life, writes: “Devotion consists in a high degree of real love … In fact, all true and living devotion presupposes the love of God―and indeed it is neither more nor less than a very real love of God, though not always of the same kind. In so far as divine love enriches us―it is called GRACE, which makes us pleasing to God. In so far as it gives us the strength to do good―it is called CHARITY. But when it grows to such a degree of perfection that it makes us not only to do good, but rather moves us to do it carefully, frequently and promptly―it is called DEVOTION … In short, devotion is simply a spiritual activity and liveliness by means of which Divine Love works in us, and causes us to work briskly and lovingly; and, just as charity leads us to a general practice of all God's Commandments, so devotion leads us to practice them readily and diligently. Therefore, we cannot call him, who neglects to observe all God’s Commandments, either good or devout, because in order to be good, a man must be filled with love, and, to be devout, he must further be very ready and apt to perform the deeds of love … The difference between love and devotion is just that which exists between fire and flame―love being a spiritual fire, which becomes devotion when it is fanned into a flame―and what devotion adds to the fire of love, is that flame which makes love become eager, energetic and diligent, not merely in obeying God's Commandments, but in fulfilling His Divine Counsels and inspirations” (St. Francis de Sales, Introduction to the Devout Life, Part 1, Chapter 1).
Likewise, therefore, the obedience in keeping the Commandments is also a child of love― “If you love Me, keep My commandments … He that hath My commandments, and keepeth them; he it is that loveth Me … If any one love Me, he will keep My word … He that loveth Me not, keepeth not My words … If you keep My commandments, you shall abide in My love” (John 14:15, 14:21-24; 15:10). What is true of Our Lord is equally true of Our Lady. If we truly love her, we will keep her words, we will do what she says.
No Real Love―No Real Devotion
If there is little or no love, there cannot possibly be any devotion―or at least no true devotion―since, as St. Francis de Sales says: “Devotion consists in a high degree of real love ... all true and living devotion presupposes the love of God [or in this case, Our Lady]―and indeed it is neither more nor less than a very real love of God” [or Our Lady]. Faulty, or fake and false devotions are “ten-a-penny” and make-up the vast majority of “made-up” or “make-up” cosmetic devotion that hides the ugliness underneath. St. Louis de Montfort speaks of those false devotions to Our Lady―in his True Devotion to Mary―listing them as seven in number: (1) the critical devotees; (2) the scrupulous devotees; (3) the external devotees; (4) the presumptuous devotees; (5) the inconstant devotees; (6) the hypocritical devotees; (7) the interested devotees. All of these are faulty, false or fake. They are not true devotions for they come not from a true love of Mary, but from a love of self. Hence their love is not fervent, but lukewarm. Let us not be of those whom Our Lord condemns, saying: “This people honoureth Me with their lips: but their heart is far from Me” (Matthew 15:8).
You can imagine the pain a mother feels when her children―even though they turn up at her birthday―nevertheless are glib, insincere, superficial and hypocritical in the “lip-service-only” congratulations on her birthday and likewise with their protestations of “I love you, mom!” It is merely the “politically correct” thing to say and do―without there being any real heart and sincerity behind what they are saying and doing. The mother knows that and she feels the pain in her motherly sensitivity but does not show it due to her heroic stoicity or stoicism. They say that the more perfect a person is, then the more sensitive they are―thus, Our Lord, who was the most perfect of all, was also the most sensitive of all. Our Lady comes second in perfection and sensitivity. Like her Son, she keenly and deeply feels our inconsideration to her, our neglect of her, our indifference towards her, our lack of real love and devotion in her regard. Is it not the time to put that right? Is it not time to try and give her what she deserves?
Time to Turn to Mary
In the same book, Introduction to the Devout Life, St. Francis de Sales makes a timely encouragement, as we approach the birthday of Our Lady, to devotedly turn to her AT ALL TIMES and in ALL OUR NEEDS: “With a special love, give honor, reverence and respect to the holy and glorious Virgin Mary. As the Mother of Jesus, our Brother, she is truly our mother. Let us therefore turn to her for help. We are her little children, so let us, with complete confidence, throw ourselves in her arms. At every moment, in every circumstance, let us call to this loving mother. Let us ask earnestly for her motherly love. With our hearts full of a true filial love for her, let us strive to imitate her virtues.”
In the case of a good person, it is only natural for a child to imitate the virtues of its mother―a bad child will imitate the vices of its mother. If you have ever read The Mystical City of God, by the Venerable Mary of Agreda, you will have noted that Our Lady continually insists that her example be imitated. The proverb― “Imitation is the sincerest form of flattery” ― means that a person imitates someone else because they admire that person or value what that person is doing. Another version adds a phrase at the end of that proverb, saying: “Imitation is the sincerest form of flattery that mediocrity can pay to greatness!” ― and that sums up our self and Our Lady ― we are mediocrity personified and she is greatness personified. Much as Christ became man to make us like unto God―Our Lady wants to raise us out of our mediocrity and make us holy and acceptable to God. She was born to bring God to man―on this her upcoming birthday―let her be truly born in your life and soul, so that she can bring you to God.
What to Do and How to Prepare
► The first thing to do is to CONCRETELY, DEFINITELY, IRREVOCABLY, UNCHANGINGLY and ABSOLUTELY SET ASIDE SUNDAY SEPTEMBER 8TH FOR OUR LADY. It is the birthday of the Mother of God. It is the birthday of your spiritual mother. It is the birthday of her who has said: “I have suffered all of the time for all of you! If I do not wish my Son to abandon you, I must take it upon myself to pray for this continually! And all of you think little of this! In vain you will pray! In vain you will act! You will never be able to make up for the trouble I have taken over for all of you!”
► The second thing to do is to tell everyone that everyone is staying at home (and perhaps invite other relatives and friends―as you would for any family member’s birthday―for Mary is “family” is she not? You hope to part of her “family” in Heaven, don’t you?). Make the phone calls, send the texts and e-mails THIS WEEKEND. Commit yourself! It is the best way to guarantee that it will happen―because other people have been told about and will expect it to happen.
► The third thing to do is to create some kind of loose schedule for Sunday, September 8th. Be “loose” and plan more generally than specifically―because you may get a better idea on what to actually do on the day as a result of who will accept and who refuses your invitation. Then you can plan more specifically based upon what you know of the persons who will be accept your invitation and will attend Our Lady’s birthday party.
► The fourth thing to do is to invite everyone to PREPARE SPIRITUALLY for Our Lady’s birthday. You could send out the link to the NOVENA IN PREPARATION FOR OUR LADY’S NATIVITY [click here]―if it is started today, then you get a full nine days up to and including Our Lady’s birthday. Or you could send out some other prayers that last a lesser time―for example a TRIDUUM OF PRAYERS (which means “prayers for three days”), or ask them to pray an extra Rosary in her honor; or pray the LITANY OF LORETO (the Litany of Our Lady); or some other prayers. The whole point is to PLACE THE SPIRITUAL ABOVE THE MATERIAL PREPARATIONS―for the spiritual is more important than the material, just as the soul is more important than the body, and the life and welfare of the soul is more important than the life and welfare of the body. Thus, both Our Lady and all the participants will appreciate and enjoy her birthday all the more if they will have prepared spiritually and prepared for a prolonged period of time. It will mean that you are honoring her more with your heart than your lips, more with your prayers than your belly.
► The fifth thing to do is to plan a balanced schedule for the day―and, as said above, make it general plan, much like giving “chapter headings” for what will take place, rather than listing things in “fine details”. With it being a Sunday, the Holy Sacrifice of the Mass ends up, fortunately, being a “Shotgun-Mass”―meaning everyone is obliged to and bound to attend it. However, you could ask that everyone makes an Act of Consecration to Our Lady at some point during Mass―it could be before Mass, during Mass at the Offertory, or after the Consecration, or after Holy Communion, or after Mass at Our Lady’s side altar, statue or image―or, even better, multiple times: meaning before, during and after Mass―just as you would probably say “Happy Birthday” to somebody several times on the day of their birthday.
► The sixth thing to do would be ask everyone to make their Holy Communion, on September 8th, in honor of Our Lady. Later this coming week, we will publish potential texts and examples of what to do and say during such a Holy Communion.
► The seventh thing to do is to prepare the “soil” of your mind and soul for Our Lady by “weeding-out” the world and “planting seeds” of Our Lady throughout this entire week that leads up to her birthday on Sunday, September 8th. You can do this in many different ways. First of all add some short little prayers to Our Lady onto your usual devotions and prayers. It might be the recitation of the Angelus (morning, noon and evening), or perhaps the Memorare prayer (Remember O most loving Virgin Mary, that never was it know that anyone who had recourse to …etc.), or it could be the daily singing of some hymn to Our Lady, etc. Another way to “plant seeds” of Our Lady would be to make a daily reading from anyone of the countless books that there are in print about Mary―many of which are available for free online; or take various extracts for your reading from other internet resources; or you could focus on the chief virtues of Our Lady, as listed by St. Louis de Montfort in his True Devotion to Mary: “particularly her profound humility, her lively Faith, her blind obedience, her continual prayer, her universal mortification, her divine purity, her ardent charity, her heroic patience, her angelic sweetness and her divine wisdom. These are the ten principal virtues of the most holy Virgin” (True Devotion to Mary, §108). If you need help with this latter option, this website will give you some daily assistance, in the days that follow, by providing you with meditative material and spiritual readings on those then chief virtues.
► The eighth thing to do is to focus on imitating the chief virtues of Our Lady, as listed by St. Louis de Montfort in his True Devotion to Mary: “particularly her profound humility, her lively Faith, her blind obedience, her continual prayer, her universal mortification, her divine purity, her ardent charity, her heroic patience, her angelic sweetness and her divine wisdom. These are the ten principal virtues of the most holy Virgin” (True Devotion to Mary, §108). You could divide up the chief ten virtues among family members―keeping the allocated virtue throughout the whole build-up to Our Lady’s birthday. Or you could pick “a virtue per day” if you wish. If you need help with these options, this website will give you some daily assistance, in the days that follow, by providing you with meditative material and spiritual readings on those then chief virtues as well as ideas on how to practice those virtues in multiple scenarios.
► The ninth thing to do is to focus on the chief apparitions of Our Lady as we lead up to her birthday. A suggestion―and it merely a suggestion, for you can do as you like, change the order or even ignore the idea―would be:
Sunday, September 1st: Our Lady of Guadalupe (Mexico) 1531
Monday, September 2nd: Our Lady of Good Success (Quito, Ecuador) late 1500s and early 1600s
Tuesday, September 3rd: Rue de Bac 1830 (Paris, France) the Miraculous Medal apparitions
Wednesday, September 3th: La Salette (France) 1846
Thursday,September 5th: Lourdes (France) 1858
Friday, September 6th: Fatima (Portugal) 1917
Saturday, September 7th: Akita (Japan) 1973
► The tenth thing to do is to prepare a little altar or oratory (place of prayer) for Our Lady’s birthday. It does not have to be an entire room, any dignified part of a room is acceptable if a separate exclusive room is not available. Decorate it with the best things that you have―cloth to cover the table; your best or favorite statue or image of Our Lady placed on it; candles and flowers to surround it; perhaps even have votive lights burning before it throughout the entire period, day and night, leading up to Our Lady’s birthday. As regards prayer―ensure that some prayers are guaranteed to be said before your little shrine or altar to Our Lady each and every day. Similarly, a little shrine could erected in your garden in readiness for her birthday.
► The eleventh thing to do is to gradually finalize the actual schedule you will use on Our Lady’s birthday. Here is an example of what you could do―but your own imagination and ingenuity will most likely better these very basic ideas:
(1) Start the day of Sunday, September 8th, with a decent amount of FAMILY PRAYER before going to Sunday Mass―even if, or especially if, your family is not accustomed to saying morning prayers together as a family. This morning prayer session could include (a) the Daily Morning Offering, (b) an Act of Consecration to Our Lady, (c) at least one decade of the Rosary, but preferably all five decades of the Joyful Mysteries, for, on this day, you should aim at praying all 15 decades of the Rosary (or an extra 15 decades on top of the Rosaries you would normally pray) in honor of Our Lady and as present to her―otherwise you would not be giving her anything more than on every usual day, (d) make a short reading of one or a few paragraphs from anyone of the many books available on Our Lady, (e) follow the reading with the recitation or singing of the first Angelus of the day―morning, noon and evening―use bells if you have them, which are sounded during the invocations that precede each of the three Hail Marys, (f) finish with a hymn to Our Lady. All of this should take no more than around 30 minutes―give or take a few minutes.
(2) On the way to church for Sunday Mass, refrain from any worldly, trivial or vain talk and discussions, but sanctify the drive by either prayers being recited or someone reading something from a book on Our Lady―or even both. Alternatively, or additionally, you could have an informal discussion about Our Lady―which, if you have read a passage from a book, could be based upon that reading. The possibilities are really endless and go well beyond these meager suggestions.
(3) Arrange to do something special at church for Our Lady―either before, during or after Mass. You could recite, once more, your Act of Consecration to Our Lady as a family at her side altar. Or you could suggest that every family member write his or her own special prayer to Our Lady for her birthday―and then each of you could silently recite that personal prayer to Our Lady, either before, during or after Mass. Receive and offer your Holy Communions in honor of Our Lady. If the parish priest agrees and allows you, then you have a mini-hymn singing session to honor Our Lady after Mass. Or, even more daringly, get the priest to agree to Benediction of the Blessed Sacrament in honor of Our Lady, or even a little procession in her honor―though you might have to pay in advance for getting the priest’s agreement by doing lots of penance, fasting and praying beforehand.
(4) On the way home from Sunday Mass, perhaps there is a little shrine of Our Lady’s that you could visit on her birthday. If not, then perhaps there is a church somewhere nearby that is dedicated to Our Lady―meaning that it has Our Lady’s name or one of her many titles incorporated in the name of the church, e.g. Our Lady of the Rosary, Our Lady of Mount Carmel, Immaculate Conception, Queen of Angels, Queen of Peace, Our Lady of Fatima, etc. Make a short stop there and recite some prayers or sing some hymns in her honor―this could be an opportunity for praying the next 5 decades of the Rosary―-the Sorrowful Mysteries―or you could pray them later.
(5) Upon arriving home, it will probably be not too far from midday―which would allow you to pray the midday Angelus. Use the bells once again as you did during the morning Angelus. Remind everyone that this is Our Lady’s birthday and the focus is on her today. As a sacrifice for her, you could and should postpone all worldly activities for this one day―such as avoid watching worldly TV shows, listening to worldly music, going out to participate in worldly activities, etc.
(6) At some point you will have to eat lunch or dinner―make it a real banquet in honor of Our Lady. There are many possibilities by way of menus that could reflect a profound and beautiful symbolism of Our Lady, while also being delicious in the process. More on that later. Hopefully, without promising anything, the website might be able to present with a whole menu consisting of many courses, all of them symbolizing and reflecting Our Lady in some way―together with a print-out explanation of how and why the ingredients are symbolic of Our Lady. This is a mammoth task―thus no promises are made. Even if an entire multi-course menu might not be completed in time for Sunday―meaning designed and published several days before her birthday to allow for purchase of items and preparation of food―then at least some recipes will be available in good time.
(7) Get everyone involved in some way for preparing for an afternoon or evening with Our Lady. This coming week could be used productively in preparing a little family concert in her honor during her birthday. The concert could include hymns, songs, poetry, musical instruments (solo or as a group) or even recitations (speeches) about Our Lady’s miracles, interventions, apparitions, etc., or little thumbnail talks about certain saints who had a great devotion to Our Lady, recounting and relating how they showed their devotion to her.
(8) The concert could be followed by watching a movie about Our Lady. There are several available out there―but you need to plan early and act quickly to secure or rent one―unless you already have those movies in your library or possession.
(9) After the movie you could recite the remaining five EXTRA decades of the Rosary―the Glorious Mysteries―which should be additional to the decades you are accustomed to praying each day―otherwise where is the special present for Our Lady?). After the Rosary, you could recite or sing the evening Angelus―once again using bells in the manner described above.
(10) The evening meal could again contain foods that are symbolic of Our Lady―and this symbolism should be explained to those present at the meal, for they would otherwise be clueless and ignorant of the spiritual aspect of the meal.
(11) Finally, before retiring for the night, the night prayers (if you are used to saying them as a family) should have a very definite Marian flavor injected into them―to distinguish them and raise them a notch above the night prayers you are accustomed to praying. To finish night prayers, another short and inspiring reading from a book on Our Lady would be ideal as a last thought of the day. If you are accustomed to reading bedtime stories to the young ones before turning out the light, make sure you have a wonderful story based on Our Lady prepared.
All of the above constitutes the EXTERNAL ASPECTS of what is meant by TRUE DEVOTION to Our Lady, but these are mere pieces of firewood that need an interior flame of love to really set alight a true fire of devotion―for someone could perform all the above exteriorly or externally while having no real interior love or devotion while doing so. If you think the above is overwhelming, then realize that the word DEVOTION is a word that indicated a HIGH DEGREE of love and attention, as indicated above by St. Francis de Sales in his book, Introduction to the Devout Life, in which he speaks of and describes TRUE DEVOTION as follows:
“Devotion consists in a high degree of real love … In fact, all true and living devotion presupposes the love of God―and indeed it is neither more nor less than a very real love of God, though not always of the same kind. In so far as divine love enriches us―it is called GRACE, which makes us pleasing to God. In so far as it gives us the strength to do good―it is called CHARITY. But when it grows to such a degree of perfection that it makes us not only to do good, but rather moves us to do it carefully, frequently and promptly―it is called DEVOTION … In short, devotion is simply a spiritual activity and liveliness by means of which Divine Love works in us, and causes us to work briskly and lovingly; and, just as charity leads us to a general practice of all God’s Commandments, so devotion leads us to practice them readily and diligently. Therefore, we cannot call him, who neglects to observe all God’s Commandments, either good or devout, because in order to be good, a man must be filled with love, and, to be devout, he must further be very ready and apt to perform the deeds of love … The difference between love and devotion is just that which exists between fire and flame―love being a spiritual fire, which becomes devotion when it is fanned into a flame―and what devotion adds to the fire of love, is that flame which makes love become eager, energetic and diligent, not merely in obeying God’s Commandments, but in fulfilling His Divine Counsels and inspirations” (St. Francis de Sales, Introduction to the Devout Life, Part 1, Chapter 1).
DOUBLE DAY ARTICLE : Wednesday August 28th & Thursday August 29th
Article 16
An Adult Devotion! Not For "Big-Babies"!
Article 16
An Adult Devotion! Not For "Big-Babies"!
“Grown-Ups” and “Big-Babies”
Children can’t wait to “grow-up” and adults often act like “big-babies”―it is one of the paradoxes of life, where children hanker after adulthood and adults hanker after their childhood! The adults who are “big-babies” could argue―by twisting the meaning of Our Lord’s words―that we meant to be “big-babies” so to speak: “And Jesus said: ‘Amen I say to you, unless you be converted, and become as little children, you shall not enter into the Kingdom of Heaven! Whosoever, therefore, shall humble himself as this little child, he is the greater in the Kingdom of Heaven!” (Matthew 18:4). Our Lord, of course, is not advocating that adults act immaturely as children do, but He is telling adults to have the humble dependence that a child has on its parents, and to have that same humble dependence on God the Father, in place of the spirit of independence and self-sufficiency that plagues most souls and nations today.
An even greater mess occurs when not only do children want to be adults and adults want to be like children―but when boys want to be girls and girls want to be boys and some don’t know what they are! You could say that the world is growing into a gigantic and catastrophic “identity crisis” which is a perversion of the way that God wanted things to be. It brings to mind the perversion of Sodom and Gomorrha―and that did not end well, with fire and brimstone raining down from Heaven and destroying them all. Fairy tale? Legend? Scaremongery? Well―just live a little longer and find out for yourself if Our Lady’s warnings for our day are fairy tales, legends or scaremongery―for she has clearly warned, as Our Lady of Good Success, La Salette, Fatima and Akita, that:
“From the end of the 19th century and especially in the 20th century, the passions will erupt and there will be a total corruption of morals … The spirit of impurity that will permeate the atmosphere during these times. Like a filthy ocean, it will run through the streets, squares and public places with an astonishing liberty. There will be almost no virgin souls in the world … Innocence will almost no longer be found in children, nor modesty in women ... The Christian spirit will rapidly decay, extinguishing the precious light of Faith, until it reaches the point that there will be an almost total and general corruption of morals … Nature is asking for vengeance because of man, and she trembles, with dread, at what must happen to the Earth stained with crime. Tremble, Earth, and you who proclaim yourselves as serving Jesus Christ and who, on the inside, only adore yourselves! Tremble, for God will hand you over to His enemy, because the holy places are in a state of corruption ... Woe to the inhabitants of the Earth! God will strike in an unprecedented way. God will exhaust His wrath upon them, and no one will be able to escape so many afflictions together … It will be necessary for fire from Heaven to rain down upon these lands in order to purify them … Water and fire will give the Earth’s globe convulsions and terrible earthquakes which will swallow up mountains, cities … Nations will be annihilated … Fire will fall from the sky and will wipe out a great part of humanity, the good as well as the bad, sparing neither priests nor faithful.” Who wants to watch scary movies when you will soon be able to actually live through one! Virtual reality shows will having nothing on this one! The punishment of Sodom and Gomorrha will be a mere side-show compared to the one that is coming―a mere “trailer” for “movie” to come―except that it won’t be a movie and it won’t be a time for “big-babies”!
We Know the Antidote―But Don’t Dote On It
Of course, we all know the antidote but refuse to dote on it. The antidote is devotion―devotion to Our Lady in general and devotion to the Sorrowful and Immaculate Heart in particular―but who the hell cares? Well, Hell cares! Hell cares so much to the point that it has almost extinguished all fiery devotion to ashes, or at least has left it in some places are mere smoldering embers giving off some lukewarm heat and some faint barely visible wisps of smoke rising heavenwards.
Devotion Reduced to Ashes―Time to Rise From the Ashes
Yes, devotion to Our Lady is largely ignored and in ashes. As Fr. Faber so correctly writes in his Preface to his translation of St. Louis de Montfort’s True Devotion to Mary: “Devotion to her is low and thin and poor. Mary is not half enough preached. It is frightened out of its wits by the sneers. It is always a slave of human respect and carnal prudence. It is not the prominent characteristic of our religion which it ought to be. It has no Faith in itself. It is the miserable, unworthy shadow which we call our devotion to the Blessed Virgin that is the cause of all these wants and blights, these evils and omissions and declines.”
We need to rise―like the proverbial phoenix―from the ashes. The phrase―“rise like a phoenix from the ashes”―is based on a story that goes back thousands of years. The expression is a simile, which means it is a phrase used in a sentence that is a comparison of one thing with something else using the word like or the word as. A simile may compare two things with qualities that do not seem related, though there must be some similarity that is either real or symbolic.
“To rise like a phoenix from the ashes” means to emerge from a catastrophe in a state of being that is stronger, wiser, and more powerful. An example of “rising like a phoenix from the ashes” is someone who opens a new, successful business after his previous business has failed. Another example would be someone resolutely and bravely building a new house after his previous house has been destroyed by a tornado. The phoenix bird is a mythical bird from Greek mythology. It was a feathered creature of great size with talons and wings, its plumage radiant and beautiful. The phoenix lived for 500 years before it built its own funeral pyre, burst into flame, and died, consumed in its own fiery inferno. Soon after, the mythical creature rose out of the ashes, in a transformation from death to life. Christianity adopted the depiction of the phoenix rising from the ashes as a symbol of rebirth and eternal life―beginning with Christ Himself through His death and seeming failure, followed by His successful resurrection from that death. The phrase “rise like a phoenix from the ashes” is often shortened to “rise like a phoenix”, or even “rise from the ashes.”
The Church Will Rise From Its Ashes
This is exactly what Our Lady says will happen―after we have duly punished and flattened to the ground: “In order to free men from bondage to these heresies, those―whom the merciful love of my Most Holy Son has designated to effect the restoration―will need great strength of will, constancy, valor and confidence in God. To test this Faith and confidence of the just, there will be occasions when all will seem to be lost and paralyzed … There will be a formidable and frightful war, in which both native and foreign blood will flow, including that of secular and regular priests as well as that of other religious. This night will be most horrible, for, humanly speaking, evil will seem to triumph. The small number of souls who, hidden, will preserve the treasure of the Faith and practice virtue, will suffer a cruel, unspeakable and prolonged martyrdom … Their prayers, their penances and their tears will rise up to Heaven and all of God’s people will beg for forgiveness and mercy and will plead for my help and intercession … This will mark the arrival of my hour, when I, in a marvelous way, will dethrone the proud and cursed Satan, trampling him under my feet and fettering him in the infernal abyss. Thus the Church will be finally free of his cruel tyranny ... In the end, my Immaculate Heart will triumph!
“God will take care of His faithful servants and men of good will. I call on the true disciples of the living God who reigns in Heaven! I call on the true followers of Christ made man, the only true Savior of men! I call on my children, the true faithful, those who have given themselves to me, so that I may lead them to my divine Son, those whom I carry in my arms, so to speak, those who have lived on my spirit! Finally, I call on the Apostles of the Last Days, the faithful disciples of Jesus Christ, who have lived in scorn for the world and for themselves, in poverty and in humility, in scorn and in silence, in prayer and in mortification, in chastity and in union with God, in suffering and unknown to the world! It is time they came out and filled the world with light! Go and reveal yourselves to be my cherished children! I am at your side and within you, provided that your Faith is the light which shines upon you in these unhappy days! May your zeal make you famished for the glory and the honor of Jesus Christ! Fight, children of light, you, the few who can see! For now is the time of all times, the end of all ends!
“And then Jesus Christ, in an act of His justice and His great mercy, will command His Angels to have all His enemies put to death. Suddenly, the persecutors of the Church of Jesus Christ, and all those given over to sin, will perish and the Earth will become desert-like. And then peace will be made, and man will be reconciled with God. Jesus Christ will be served, worshiped and glorified. Charity will flourish everywhere. The new kings will be the right arm of the Holy Church, which will be strong, humble, pious in Its poor but fervent imitation of the virtues of Jesus Christ. The Gospel will be preached everywhere and mankind will make great progress in its Faith, for there will be unity among the workers of Jesus Christ and man will live in fear of God” (Our Lady of Good Success, at Quito in Ecuador, Our Lady of La Salette, France; Our Lady of Fatima, Portugal; Our Lady of Akita, Japan).
Families Rising From the Ashes
If the Church will be reduced to apparent ashes―then that means that most families will be reduced to ashes. In fact, most families have been reduced to ashes already! From what Holy Scripture, Our Lord, Our Lady and many of the saints say―it has always been the case, as most families go from being reduced to ashes by the fires of worldliness and sin, to the eternal fires of Hell where they will continue to burn. It is a truth that should not shock us―though it should sadden us. Our Lord Himself warned: “For many are called, but few are chosen!” (Matthew 22:14). “Not everyone that saith to Me: ‘Lord! Lord!’ shall enter into the Kingdom of Heaven: but he that doth the will of My Father Who is in Heaven, he shall enter into the Kingdom of Heaven. Many will say to Me in that day: ‘Lord! Lord! Have not we prophesied in Thy Name, and cast out devils in Thy Name, and done many miracles in Thy Name?’ And then will I profess unto them: ‘I never knew you! Depart from Me!’” (Matthew 7:21-23). “Why call you Me, ‘Lord! Lord!’ and do not the things which I say?” (Luke 6:46).
Our Lord forewarned the critical state families would find themselves in―with some family members choosing to follow Him and His teaching, while other family members would resist Him and His teachings: “I am come to cast fire on the Earth; and what will I, but that it be kindled?” (Luke 12:49). “Do not think that I came to send peace upon Earth: I came not to send peace, but the sword. For I came to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. And a man’s enemies shall be they of his own household. He that loveth father or mother more than Me, is not worthy of Me; and he that loveth son or daughter more than Me, is not worthy of Me!” (Matthew 10:34-37).
“Think ye, that I am come to give peace on Earth? I tell you, no; but separation! For there shall be from henceforth five in one house divided: three against two, and two against three. The father shall be divided against the son, and the son against his father, the mother against the daughter, and the daughter against the mother, the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law!” (Luke 12:51-53).
“Do not think that I came to send peace upon Earth! I came not to send peace, but the sword! For I came to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. And a man’s enemies shall be they of his own household. He that loveth father or mother more than Me, is not worthy of Me; and he that loveth son or daughter more than Me, is not worthy of Me!” (Matthew 10:34-37).
“And the brother shall betray his brother unto death, and the father his son; and children shall rise up against the parents, and shall work their death!” (Mark 13:12). “And you shall be betrayed by your parents and brethren, and kinsmen and friends; and some of you they will put to death!” (Luke 21:16).
Why will all this happen? Because of a lack of devotion to God in general and to Our Lady in particular―for, as she has said, only she can help us now: “Continue to pray the Rosary every day in honor of Our Lady of the Rosary, in order to obtain peace for the world and the end of the war, because only she can help you!” (Our Lady of Fatima, July 1917). “Pray very much the prayers of the Rosary! I alone am able still to save you from the calamities which approach. Those who place their confidence in me will be saved” (Our Lady of Akita, October 13th, 1973).
Yet, we have plugged our ears and blinded our minds to these truths. How true are the words of God for our times: “The Lord hath looked down from heaven upon the children of men, to see if there be any that understand and seek God. They are all gone aside, they are become unprofitable together … They are corrupt, and are become abominable in their ways!” (Psalm 13:1-3).
Time to Start Rising From the Ashes
In case the discouraging thoughts of impossibility―Satan’s favorite “trump card”―should paralyze our efforts before we even start, let us remember some incredible examples of “the phoenix rising from its ashes” in the personages of some big sinners who became great saints―one of which we celebrate today, on August 28th, being St. Augustine. For those discouraged about achieving sanctity, there can be no better thing than to read and study the lives of the great sinners who became great saints. They are walking proof of the words of God in Holy Scripture, Who said: “If your sins be as scarlet, they shall be made as white as snow: and if they be red as crimson, they shall be white as wool” (Isaias 1:18). Let us look at some big sinners “rising out of the ashes” of sin―for the greatest sinners can become the greatest saints. Or, more precisely, the greatest sinners MUST become the greatest saints—so that their great debt for sin can be paid-off by their great penances and virtues of holiness.
► St. Mary Magdalen: Possessed by Seven Devils & Adulteress
Around the time of Our Lord, we think of St. Mary Magdalen, who was possessed by seven devils and caught in adultery. The notion of Mary Magdalene being a repentant sinner, can be traced at least as far back as St. Ephraim the Syrian, in the fourth century, and became the generally accepted view in Western Christianity after the homily of Pope Gregory I (“Gregory the Great”) in about 591. We would find it difficult to find a greater sinner than Mary Magdalen. She was possessed by seven devils and her life of sin was no secret, but well-known by the community. Yet after all that, Holy Scripture tells us: “Now Jesus loved Martha, and her sister Mary, and Lazarus” (John 11:5). It does not say: “Jesus loved Martha and Lazarus, and only tolerated or put up with Mary.” No! St. John says “Jesus loved … Mary!” The New Testament God is no different from the Old Testament God: “Is it My will that a sinner should die, saith the Lord God, and not that he should be converted from his ways, and live?” (Ezechiel 18:23). “Go then and learn what this meaneth, ‘I will have mercy and not sacrifice!’ For I am not come to call the just, but sinners” (Matthew 9:13). “They that are in health need not a physician, but they that are ill” (Matthew 9:12). She ended up being tremendously devoted to both Our Lord and Our Lady.
► St. Dismas: Robber & Thief
St. Dismas isn’t a saint in the usual or strict sense—for he was never canonized by the Church—but rather a saint by local tradition instead. As the story goes, Dismas asked for Jesus Christ to remember him while he was being crucified next to him. A clue to his past lies in Dismas’ patronage, for he is the patron saint of reformed thieves. Tradition has it that he was converted on Calvary by the prayers of Our Lady.
► St. Callixtus: Thief & Embezzler
St. Callixtus of Rome lived a life of many sins before being taken under the wing of Victor I, a second century pope. Callixtus was a Roman slave whose petty theft and reckless investments resulted in being sentenced to forced labor in the mines of Sardinia. He embezzled money and started a public riot, amongst other criminal affairs, but left that all behind early in the third century when he reformed. Released from the mines by a general pardon, he returned to Rome where Pope St. Victor I gradually brought him to repentance. . He was ordained a priest, served as administrator of one of the catacombs, and ultimately Callixtus went on to become a pope himself, but died a martyr shortly thereafter. His Roman catacombs can be toured today.
► St. Hippolytus: Heretic & First Antipope
Hippolytus was an arrogant, unforgiving man who believed that Christians guilty of mortal sin should be expelled from the Church and never readmitted. In his pride, Hippolytus permitted his followers to elect him as the Church’s first anti-pope. Inspired by the true pope’s holiness, Hippolytus eventually repented of his own sin and was reconciled to the Catholic Church.
► St. Mary of Egypt: Seductress & Whore
At age 12 Mary (344-421) ran away from home to Alexandria, the most exciting city in the Roman Empire. She became an accomplished seductress, who took special pleasure in corrupting innocent young men. Mary was an expert seductress who ensnared any man who caught her eye. Once, on a whim, she joined a pilgrimage to the Holy Land. By the time the ship reached its destination, Mary had seduced the entire crew and all of the pilgrims. She traveled to Jerusalem where a supernatural force prevented her from entering the Church of the Holy Sepulcher. In Jerusalem she realized the enormity of her sins Filled with remorse, Mary sought the Mother of God’s intercession and made a good confession. In penance, Mary lived out her conversion as a hermit, alone in the Jordanian desert.
► St. Augustine: Fornicator and Worldling
Augustine was son of Patricius, a well-to-do pagan, whose ideal of life was to get the most out of it he could, without being too particular as to the means. Patricius, at the age of forty, had married Monica, a girl of seventeen, a Christian on both her father’s and her mother’s side. This marriage alone would seem to imply a certain laxity of Faith in the family; the fact that Monica owed most of her religious and moral training to an old nurse confirms it. Three children were born to them, Augustine the first, but none of them were baptized. Augustine grew up among pagan children, apparently in a pagan school, and his morals from the first were no better than theirs. He could steal, he could cheat, he could lie with the best of them; to do these things cleverly and successfully was a mark of talent rather than of vice. Patricius saw that Augustine had an excellent mind and a wonderful disposition for learning, and with a view to his future preferment, spared nothing to breed him up a scholar. He was sent to Madaura, a prosperous city thirty miles away.
Here he was his own master; the longing he had always had to do just what he liked, without hindrance from anyone, was allowed free scope. He fell also into vanity, pleasing himself with the pride of surpassing his companions at play, and loving to have his ears scratched with vain praises. A worse curiosity drew him to the dangerous entertainments of those who were older—public shows, plays, and other diversions of the theatre. The most fatal sin was the vice of impurity, into which he fell in the sixteenth year of his age. He was led into this by reading impure plays in Terence, by sloth, by frequenting stage entertainments, and by bad company and example. The consequences were inevitable. Augustine came home from Madaura addicted to the lowest vices. His father who looked upon the same excess as a proof of manhood. The next step in Augustine’s career was to Carthage― the center of learning and pleasure in North Africa, and Augustine craved for both. There he lived, from the age of seventeen, learning and loving as he wished, for there was no one to check or guide him. “I went to Carthage,” he wrote later, “where shameful love bubbled round me like boiling oil.” Augustine plunged himself headlong into the filth of impurity. At about the age of 17, Augustine began an affair with a young woman in Carthage. Though his mother wanted him to marry a person of his class, the woman remained his lover for over fifteen years and gave birth to his son Adeodatus (372–388). In 385, Augustine ended his relationship with his lover in order to prepare himself to marry a ten-year-old heiress. He had to wait for two years because the legal age of marriage for women was twelve. By the time he was able to marry her, however, he had decided instead to become a priest.
► St. Moses the Black: Cut-throat & Gang Leader
Moses was chief of a violent gang of bandits. Fleeing from law enforcement, he took refuge in a monastery. Moses was inspired by the monk’s example and converted. He took a vow never to raise his hand against another human being, even in self-defense. After years of overcoming temptation, Moses was killed by Berber raiders.
► St. Pelagia: Dancer & Courtesan
The beautiful, teenage Saint Pelagia would have been every parent’s nightmare. As legend has it, she was a dancer and courtesan (prostitute) by her early teens. Pelagia’s conversion occurred all of a sudden, following a chance encounter with Saint Nonnus, the bishop of Edessa. The young girl was baptized, gave away her possessions to the poor and lived as a hermit for the rest of her life.
► St. Olga: Murderess
When a neighboring tribe assassinated her husband, Olga (c.879-969), princess of Kiev, went to war. Olga slaughtered her husband’s murderer and she massacred virtually the entire tribe; the few who did survive, she sold into slavery. Years later, while in Constantinople, to make an alliance with the emperor, Olga visited a church, encountered the splendor and beauty of Christianity and was in awe of the magnificence of the liturgy. She took instruction, was baptized and returned to Kiev, zealous to convert her people. Olga tried very hard to convert her people, but hardly anyone would listen to her. Even her family rejected Christianity. Olga died believing that as a missionary, she was a failure. Yet, she planted a seed of Faith which flourished. Today, Catholic and Orthodox Christians of Russia and Ukraine hail her as “Equal to the Apostles.”
► St. Vladimir: Murderer and Rapist
Olga’s grandson Vladimir (956-1015) became prince of Kiev by murdering his older half-brother. Then he raped his sister-in-law and added her to his harem of several hundred women. He built a new temple to all the gods; and sacrificed a father and his son to the false gods. When the emperor at Constantinople sought his help in putting down a rebellion, Vladimir demanded as his reward the emperor’s sister as his wife (actually, the unhappy woman would be Vladimir’s eighth wife). The emperor countered that Vladimir must convert to Christianity. In order to marry the emperor’s sister, Vladimir accepted Christian baptism. Everyone suspected that once he was back in Kiev, Vladimir would return to his old ways, but the grace of baptism changed him. His zeal for the Faith knew no limits and his efforts helped spread Christianity across Russia and Ukraine. He dismissed his extra wives and his harem, tore down the pagan temple, and launched a vigorous campaign to convert his people. The Faith his grandmother, Olga (see above) planted flourished under Vladimir.
► St. Margaret of Cortona: Rich Man’s Mistress
Margaret was only twelve when she became Arsenio’s mistress. After years of cohabitation, she realized her sins when she discovered Arsenio’s murdered corpse. Full of the grace of conversion and determined to start a new life, she went to Cortona where the Franciscans ministered to penitent sinners. There, Margaret pursued a life of prayer, penance, and good works.
► St. Angela of Foligno: Worldly and Flirtatious
Angela was beautiful, wealthy, and vain. As a rich man’s wife she wallowed in luxury. Her passions were expensive clothes and flashy jewels, extravagant meals and rare wines. She dressed and acted in ways that would provoke envy among women and sexual desire among men. When she was not indulging herself, she spent hours gossiping with her friends and maligning her neighbors. In her autobiography Angela discloses that in 1285 she did something so bad that for the first time in her life she began to live in fear of Hell. Her biographers speculate that Angela committed adultery, and given the intensity of her guilt and shame that seems likely. Near de spair, she prayed to St. Francis of Assisi to help her. As Angela prayed the saint appeared to her. “Sister,” St. Francis said, “if you would have asked me sooner I would have complied with your request sooner. Nonetheless, your request is granted.” That same day Angela offered a sincere confession to a priest. As she stepped from the shadowy interior of the church into the bright sunlight of the piazza, Angela resolved to begin a new life. She sold her fine clothes and jewels to relieve the suffering of Foligno’s poor. After the death of her husband, she gave away all her wealth, associated herself with the Franciscans, and with a handful of other holy women dedicated herself to tending the poor and the sick. Blessed Angela’s life teaches us a timeless lesson about our weakness and God’s mercy. All that he requires is that we repent and make a sincere effort to do better in the future.
► St. Thomas Becket: Rich and Cruel
As chancellor of England under Henry II, Thomas Becket (1118-1170) became obscenely wealthy. His wardrobe was larger and more expensive than the king’s. He even had his own private navy. In spite of all his wealth, Becket was cold-hearted and never gave anything to the poor. All that changed after Becket was consecrated archbishop of Canterbury. He gave away all his possessions. He welcomed the poor at his table. And he became a champion of the independence of the Church, for which he was murdered in his own cathedral by four of King Henry’s knights.
► St. Philip Howard: Playboy and Gambler
Son of one of the wealthiest noble families in England, Philip Howard (1557-1595) could afford any pleasure he liked — and he liked them all. At court he was a notorious playboy, gambler and fop. He ran up enormous debts, then sold off his wife’s property to settle them. On one occasion he said publicly that he did not really consider himself to be married. In 1581, he joined other members of the court at the Tower of London, to see a debate between several Anglican ministers and a prisoner, the Jesuit priest, St. Edmund Campion. Although the ministers were armed with books and assistants, Father Campion was alone and had only his memory to rely on, yet he did so well in the debate, that the government canceled the debate before a verdict could be given. Inspired by Father Campion, Howard reconciled with his wife, and they both returned to the Catholic Faith. When they tried to leave the country secretly for the Continent of Europe, where they could practice Catholicism freely, they were stopped and Howard was imprisoned in the Tower of London. He died there 10 years later.
► St. Camillus of Lellis: Drinker, Gambler & Whore-Lover
Camillus de Lellis was born in Italy in the middle of the 16th century. A hot-tempered, troublesome child, he joined the army when he was 16, though his aggressive behavior only grew after that. Camillus was a mercenary soldier with all the worst habits— drinking, gambling, swearing, chasing prostitutes. Years of sinful acts followed before his wholehearted reform in 1575. When his father called for a priest on his deathbed, Camillus began to rethink his life. Guided by St. Philip Neri, his spiritual director, Camillus turned away from sin, dedicated himself to the sick, and formed a religious congregation for nursing the poor. Years of sinful acts followed before his wholehearted reform in 1575. When his father called for a priest on his deathbed, Camillus began to rethink his life. Guided by St. Philip Neri, his spiritual director, Camillus turned away from sin, dedicated himself to the sick, and formed a religious congregation for nursing the poor.
Rising From Ashes of Sin Through Grace and Mary
These sinners “rose from the ashes” and got to Heaven, but they had to make themselves acceptable first! Who knows how much time they may have spent in Purgatory in addition to having suffered for their sins AFTER conversion. With God nothing is impossible—unless we stubbornly resist and reject His graces that move us to change! And there we have that key word―GRACE. Without God’s grace we can do nothing! That means NOTHING! What part of the word NOTHING do you not understand? Utter, total, inescapable dependence―even for those who hate God, for: “Your Father, Who is in Heaven, maketh His sun to rise upon the good, and bad, and raineth upon the just and the unjust!” (Matthew 5:45).
That grace of conversion―and any and every grace―God has chosen to give to us through Mary, whom the Church calls the “Mediatrix of All Grace”―meaning that all graces that are given to mankind pass through her hands, so to speak. If we have a problem with that, then our theology is weak and faulty―as Fr. Faber says of the minds of those who contest and dispute Mary’s role in our salvation: “Its ignorance of theology makes it unsubstantial and unworthy.”
As St. Albert the Great (a Doctor of the Church and teacher of St. Thomas Aquinas), says: “They who are not thy servants, O Mary, shall perish!” Another Doctor of the Church, St. Bonaventure, adds: “They who neglect the service of Mary shall die in their sins!” St. Ignatius of Antioch, a Father of the Church and a martyr of the second century, writes: “A sinner can be saved only through the Holy Virgin who, by her merciful prayers, obtains salvation for so many who, according to strict justice, would be lost.”
This is echoed by Our Lady’s words to St. Bridget of Sweden: “Do not forget me! For I am forgotten and ignored by many! I am the Queen of Heaven and the Mother of Mercy; I am the joy of the just, and the gate of entrance for sinners to God; neither is there living on Earth a sinner who is so accursed that he is deprived of my compassion. No one, therefore, who is not entirely accursed (by which is meant the damned in Hell), is so entirely cast off by God that he may not return and enjoy His mercy if he invokes my aid. Therefore he shall be miserable, and forever miserable in another life, who in this life, being able, does not have recourse to me, who am so compassionate to all, and so earnestly desire to aid sinners.” (quoted by St. Alphonsus Liguori, The Glories of Mary).
St. Alphonsus then writes: “St. Bernard says: ‘O Lady, thou dost abhor no sinner, however abandoned and vile he may be, when he has recourse to thee; if he asks thy help, thou wilt extend thy kind hand to draw him from the depths of despair.’ [St. Alphonsus then adds] O ever blessed and thanked be our God, O most amiable Mary, who made thee so merciful and kind towards the most miserable sinners. Oh, wretched are those who do not love thee, and who, having it in their power to seek help of thee, do not trust in thee! He who does not implore the aid of Mary is lost―but who has ever been lost that had recourse to her?” (St. Alphonsus Liguori, Glories of Mary).
The Master Devotee Explains the Masterpiece
St. Louis de Montfort explains it thus:
“The grace and help of God are absolutely necessary for us, but we are sure that grace will be given to all, though not in the same measure. I say ‘not in the same measure,’ because God does not give His graces in equal measure to everyone (Romans 12:6), although in His infinite goodness He always gives sufficient grace to each. It all comes to this, then. We must discover a simple means to obtain from God the grace needed to become holy. It is precisely this I wish to teach you. My contention is that you must first discover Mary if you would obtain this grace from God. I explain―
(1) Mary alone found grace with God for herself and for every individual person (Luke 1:30). No patriarch nor prophet nor any other holy person of the Old Law could manage to find this grace;
(2) It was Mary who gave existence and life to the author of all grace and, because of this, she is called the “Mother of Grace.”
(3) God the Father, from Whom, as from its essential source, every perfect gift and every grace come down to us (James 1:17), gave her every grace when He gave her His Son.
(4) God chose her to be the treasurer, the administrator and the dispenser of all His graces, so that all His graces and gifts pass through her hands. Such is the power that she has received from Him that, according to St. Bernardine, she gives the graces of the eternal Father, the virtues of Jesus Christ, and the gifts of the Holy Ghost to whom she wills, as and when she wills, and as much as she wills.” (St. Louis de Montfort, The Secret of Mary, §5 to §10).
In his book, True Devotion to Mary, St. Louis further explains:
“Mary is the excellent masterpiece of the Most High … Mary, being a mere creature that has come from the hands of the Most High, is in comparison with His Infinite Majesty less than an atom; or rather, she is nothing at all, because only He is “He who is” (Exodus 3:14). Therefore, that grand Lord never had, and has not now, any absolute need of the holy Virgin for the accomplishment of His will and for the manifestation of His glory. He has but to will in order to do everything. Nevertheless, God having willed to start and to complete His greatest works through the most holy Virgin ever since He created her—we may well think He will not change His conduct in the eternal ages; for He is God, and He changes not, either in His sentiments or in His conduct. It was only through Mary that God the Father gave His Only begotten to the world. Whatever sighs the patriarchs may have sent forth, whatever prayers the prophets and the saints of the Old Law may have offered up to obtain this treasure for full four thousand years, it was only Mary who merited it and found grace before God (Luke 1:30) by the force of her prayers and the eminence of her virtues.
“The Son of God became man for our salvation; but it was in Mary and by Mary. God the Holy Ghost formed Jesus Christ in Mary; but it was only after having asked her consent. If we examine closely the rest of our Blessed Lord’s life, we shall see that it was His will to begin His miracles by Mary. He sanctified St. John in the womb of his mother, St. Elizabeth, but it was by Mary’s word. No sooner had she spoken than John was sanctified; and this was His first miracle of grace. At the marriage of Cana He changed the water into wine, but it was at Mary’s humble prayer; and this was His first miracle of nature. He began and continued His miracles by Mary, and He will continue them to the end of ages by Mary. God the Father made an assemblage of all the waters and He named it the sea (mare). He made an assemblage of all His graces and he called it “Mary” (in Latin: “Maria”, which is another Latin word for “sea” ). This great God has a most rich treasury in which He has laid up all that He has of beauty and splendor, of rarity and preciousness, including even His own Son―and this immense treasury is none other than Mary, whom the saints have named the Treasure of the Lord, out of whose plenitude all men are made rich. God the Son has communicated to His Mother all that He acquired by His life and His death, His infinite merits and His admirable virtues; and He has made her the treasurer of all that His Father gave Him for His inheritance. It is by her that He applies His merits to His members, and that He communicates His virtues, and distributes His graces. She is His mysterious canal; she is His aqueduct, through which He makes His mercies flow gently and abundantly.
“To Mary, His faithful spouse, God the Holy Ghost has communicated His unspeakable gifts; and He has chosen her to be the dispenser of all He possesses, in such wise that she distributes to whom she wills, as much as she wills, as she wills and when she wills, all His gifts and graces. The Holy Ghost gives no heavenly gift to men which He does not have pass through her virginal hands. Such has been the will of God, who has willed that we should have everything through Mary” (St. Louis de Montfort, True Devotion to Mary, §5 to §25).
St. Louis then sums up, saying: “After that, we must cry out with the saints―De Maria numquam satis—[meaning]―Of Mary there is never enough! We have not yet praised, exalted, honored, loved and served Mary as we ought. She deserves still more praise, still more respect, still more love, and still more service. After that, we must cry out with the Apostle [St. Paul], ‘Eye has not seen, nor ear heard, nor man’s heart comprehended’ (1 Corinthians 2:9) the beauties, the grandeurs, the excellences of Mary—the miracle of the miracles of grace” (St. Louis de Montfort, True Devotion to Mary, §10 to §12).
To which can be added the words of Fr. Faber:
“But what is the remedy that is wanted? What is the remedy indicated by God Himself? If we may rely on the disclosures of the saints, it is an immense increase of devotion to our Blessed Lady; but, remember, nothing short of an immense one. Mary is not half enough preached. Devotion to her is low and thin and poor … Its ignorance of theology makes it unsubstantial and unworthy. It is not the prominent characteristic of our religion which it ought to be. It has no Faith in itself. Hence it is that Jesus is not loved, that heretics are not converted, that the Church is not exalted; that souls which might be saints wither and dwindle; that the Sacraments are not rightly frequented, or souls enthusiastically evangelized. Jesus is obscured because Mary is kept in the background. Thousands of souls perish because Mary is withheld from them. It is the miserable, unworthy shadow which we call our devotion to the Blessed Virgin that is the cause of all these wants and blights, these evils and omissions and declines.
“Yet, if we are to believe the revelations of the saints, God is pressing for a greater, a wider, a stronger, quite another devotion to His Blessed Mother. I cannot think of a higher work or a broader vocation for anyone than the simple spreading of this peculiar devotion of the Venerable Grignion De Montfort. Let a man but try it for himself, and his surprise at the graces it brings with it, and the transformations it causes in his soul, will soon convince him of its otherwise almost incredible efficacy as a means for the salvation of men, and for the coming of the kingdom of Christ. Oh, if Mary were but known, there would be no coldness to Jesus then! Oh, if Mary were but known, how much more wonderful would be our Faith, and how different would our Communions be! Oh, if Mary were but known, how much happier, how much holier, how much less worldly should we be, and how much more should we be living images of our sole Lord and Savior―her dearest and most blessed Son!” (Fr. Frederick Faber, Preface in his translation of St. Louis de Montfort’s True Devotion to Mary).
But Where’s the List of Things to Do?
“Okay! Okay! Okay!” you say, “But where is the list of the things that we have to do for a devotion to Mary?” The answer to your question is a four-letter-word. It is LOVE. Do whatever you want, but do it with love. The Father and Doctor of the Church, St. Augustine of Hippo, in his homily on the First Epistle of St. John (chapter 4, verses 4 to 12), writes: “Once for all, then, a short precept is given you: ‘LOVE, AND DO WHAT YOU WILL’― whether you hold your peace, through love hold your peace; whether you cry out, through love cry out; whether you correct, through love correct; whether you spare, through love do you spare: let the root of love be within, of this root can nothing spring but what is good.”
St. Paul paints a picture of the contrary, saying that whatever we do WITHOUT LOVE is totally useless and profitless from a spiritual supernatural perspective: “If I speak with the tongues of men, and of angels, and have not Charity―then I am become as sounding brass, or a tinkling cymbal. And if I should have prophecy and should know all mysteries, and all knowledge, and if I should have all Faith, so that I could remove mountains, and have not Charity―then I am nothing. And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not Charity―then it profiteth me nothing!” (1 Corinthians 13:1-3).
That is why ONE SINGLE ACT OF PERFECT LOVE TOWARDS GOD can wipe away―not only the guilt of decades of mortal and venial sin―but it will also wipe away ALL THE TEMPORAL PUNISHMENT DUE TO THOSE SINS UP TO THAT POINT IN TIME, which would have to paid by suffering and penance in this life, or in the next―whether in Purgatory or, God forbid, in Hell. Hence Our Lord could say of Mary Magdalen: “Many sins are forgiven her, because she hath loved much!” (Luke 7:47)―which is also echoed elsewhere in both the Old and New Testaments: “Charity covereth all sins” (Proverbs 10:12). “Charity covereth a multitude of sins” (1 Peter 4:8). We may have sinned beyond all measure―yet we should not lose hope or confidence in obtaining mercy and forgiveness. St. Augustine tells us that “The measure of love is to love without measure”―hence, if have unfortunately sinned without measure, we should now love without measure.
Increase the Quality Before the Quantity
Sadly, the modern consumer world has made us think more in terms of quantity than quality―because the world churns out cheap goods by the million and quality goods by the dozen. We think “more is better”―but that is not the case if all those “more” things are of cheap quality. Math tells us that, just as 1 + 1 = 2; likewise, cheap + cheap = two cheap or too cheap. Listening to a bad joke twice does not make it good. Taking an additional sip of a bad wine does not make it good. Our Lord says: “By their fruits you shall know them. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit, and the evil tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit. Every tree that bringeth not forth good fruit, shall be cut down, and shall be cast into the fire. Wherefore by their fruits you shall know them” (Matthew 7:16-20). Likewise, a badly said Rosary will not bear good fruit; nor will a well said Rosary bear bad fruit.
St. Louis de Montfort, in another of his books, The Secret of the Rosary, writes: “A single Hail Mary said properly is worth more than a hundred and fifty said badly. Most Catholics say the Rosary [no longer true in our day and age]. Why is it then that so few of them give up their sins and make progress in virtue, if not because they are not saying them as they should! To say the Holy Rosary with advantage, one must be in a state of grace [and therefore in charity], or at least be fully determined to give up sin―for all our theology teaches us that good works and prayers are dead works if they are done in a state of mortal sin [which is an absence of charity]. The stronger our Faith is, the more merit our Rosary will have. This Faith must be lively and informed by charity [meaning “penetrated by” or “steeped in” charity]. In order to pray well, it is not enough to express our petitions by means of that most excellent of all prayers, the Rosary―but we must also pray with great attention, for God listens more to the voice of the heart [which is the voice of love] than that of the mouth. To be guilty of willful distractions during prayer would show a great lack of respect and reverence; it would make our Rosaries unfruitful and make us guilty of sin. People who do that forfeit God’s blessing, which is changed into a curse for having treated the things of God disrespectfully: “Cursed be the one who does God’s work negligently” (Jeremias 48:10).
“Our Lady said to Blessed Alan de la Roche in a vision: ‘When people say 150 Hail Marys, that prayer is very helpful to them and a most pleasing tribute to me. But they will do better still and will please me more if they say these salutations while meditating on the life, death, and passion of Jesus Christ, for this meditation is the soul of this prayer.’ For the Rosary said without the meditation on the sacred mysteries of our salvation would almost be a body without a soul, excellent matter, but without the form, which is the meditation … We must not only say the Rosary with our lips in honor of Jesus and Mary, but also meditate [with our heart = love] upon the sacred mysteries while we are saying it … A Christian who does not meditate on the mysteries of the Rosary is very ungrateful [= lacking love] to Our Lord and shows how little he cares for [= little love for] all that our divine Savior has suffered to save the world!” (St. Louis de Montfort, The Secret of the Rosary). The words of St. Augustine could be fittingly added here: “Christ is not valued at all, unless he is valued above all.” The same is true with regard to Our Lady.
The Exterior or External Elements of a Devotion to Our Lady
Let us then look at the exterior aspects and the interior aspects of devotion―the quantity and quality of what should be done―the various different exercises or actions that are a necessary part of our devotion and the manner, or fervor in which we should carry them out. In other words―the body and soul of our devotion to Mary. Just as the body must be exercised and fed healthy foods, likewise the soul should be exercised and fed healthy foods. What are those foods? What are those exercises? That is what we will not look at. THE KEY POINT TO REMEMBER IS THAT IT IS NOT SO MUCH WHAT WE DO OR HOW MUCH WE DO THAT IS THE MOST IMPORTANT FACTOR―BUT THE MOST IMPORTANT THING TO WORK UPON IS THE LOVE THAT WE DO IT WITH.
● Make a Morning Offering through the Sorrowful and Immaculate Heart of Mary.
● Make a Morning Meditation (or at some other point during the day) on something related to Our Lady.
● Pray Morning Angelus, Midday Angelus and Evening Angelus (if possible with family).
● Daily Mass and Holy Communion (if possible)―especially all the main feast days of Our Lady
● Visit to the Blessed Sacrament as often as possible throughout the week―even it means a slight detour when driving somewhere else. The visit does not have to be long―it’s the thought that counts. If physical visits are not possible, then make a spiritual visit to the church from wherever you are―home, work, school, etc.
● Pray the 15 decades of the Rosary daily (preferably with the mysteries being meditated and not merely said without meditations). Do not be afraid of praying and meditating only one decade at a time―this will prevent super-long meditated Rosaries of 5 decades in one session.
● Make a daily Examination of Conscience; and perhaps add a brief “Examen” (check-up) of your predominant fault several times a day.
● Do some daily spiritual reading on the mechanics of the Spiritual Life and its various stages, its growth, different virtues, practices, pitfalls, temptations, etc.
● Do some daily reading specifically on Our Lady from one of the many books available.
● Read a short daily extract from St. Louis de Montfort’s True Devotion to Mary or The Secret of Mary (to keep the idea of what a true devotion consists of before your eyes)
● Practice a daily variation in other prayers to Mary (there are hundreds of prayers to be found)
● Make good use of statues and images of Our Lady―perhaps making a little altar to her in the home or classroom; and a shrine in the garden.
● Organize Our Lady study sessions―these could be among family members only, or for an extended group. Once a week or once every other week would be an ideal frequency.
● Propagate and distribute Rosaries, Scapulars, Miraculous Medals, Marian literature, etc.
● Make sure to have many Marian conversations at home―which will make Our Lady a central part of family life.
● Recall, read about or talk about Marian miracles―monthly, or weekly, or daily.
● Follow her feast days and prepare something for her feast days―honoring her in both a spiritual and material way.
● Organize or go to processions in her honor.
● Have Masses offered in her honor
● Make pilgrimages to her shrines (or at least make a pilgrimage in spirit―a spiritual pilgrimage―by reading about her shrines).
● Compose prayers in her honor.
● Compose hymns in her honor.
● Draw or paint pictures in her honor.
● Write and/or distribute flyers or pamphlets about her.
● Spread the True Devotion Consecration by St. Louis de Montfort.
● Spread other Marian devotions.
● Create a Marian Cookery Book―using the symbolism of foods to reflect Our Lady and her virtues.
As always, the above exercises are a mere TIP OF THE ICEBERG of possible exercises. The Holy Ghost working upon your creative imagination will suggest countless more ways in which to exercise, grow and perfect you devotion to Our Lady.
► St. Louis de Montfort, in his book True Devotion To Mary, gives the following lists:
● There are several INTERIOR PRACTICES of true devotion to the Blessed Virgin. Here are the principal ones:
(1) to honor her as the worthy Mother of God, with the worship of hyperdulia; that is to say, to esteem her and honor her above all the other saints, as the masterpiece of grace, and the first after Jesus Christ, true God and true Man;
(2) to meditate on her virtues, her privileges and her actions;
(3) to contemplate her grandeurs;
(4) to make acts of love, of praise, of gratitude to her;
(5) to invoke her cordially;
(6) to offer ourselves to her and unite ourselves with her;
(7) to do all our actions with the view of pleasing her;
(8) to begin, to continue and to finish all our actions by her, in her, with her and for her, in order that we may do them by Jesus Christ, in Jesus Christ, with Jesus Christ and for Jesus Christ, our Last End. We will presently explain this last practice.6
● True devotion to Our Lady also has several EXTERIOR PRACTICES, of which the following are the principal ones:
(1) to enroll ourselves in her confraternities and enter her congregations;
(2) to join the religious orders instituted in her honor;
(3) to proclaim her praises;
(4) to give alms, to fast and to undergo outward and inward mortifications in her honor;
(5) to wear her liveries, such as the Rosary, the Scapular or the little chain;
(6) to recite with attention, devotion and modesty the holy Rosary, composed of fifteen decades of Hail Mary’s in honor of the fifteen principal mysteries of Jesus Christ; or five decades. We may also say a chaplet of six or seven decades in honor of the years which we believe Our Lady lived on Earth; or the Little Crown of the Blessed Virgin, composed of three Our Fathers and twelve Hail Mary’s, in honor of her crown of twelve stars or privileges; or the Office of Our Lady, so universally received and recited in the Church; or the little Psalter of the hHoly Virgin, which St. Bonaventure composed in her honor; or fourteen Our Fathers and Hail Mary’s in honor of her fourteen joys; or some other prayers, hymns and canticles of the Church, such as the Salve Regina, the Alma, the Ave Regina Coelorum, or the Regina Coeli, according to the different seasons; or the Ave Maris Stella, the O Gloriosa Domina, the Magnificat, or some other practices of devotion, of which books are full;
(7) to sing, or have sung, spiritual canticles in her honor;
(8) to make a number of genuflections or reverences, while saying, for example, every morning, sixty or a hundred times, Ave Maria, Virgo Fidelis (“Hail Mary, Faithful Virgin”), to obtain from God through her the grace to be faithful to the graces of God during the day; and then again in the evening, Ave Maria, Mater Misericordiae (“Hail Mary, Mother of Mercy”) to ask pardon of God through her for the sins that we have committed during the day;
(9) to take care of her confraternities, to adorn her altars, to crown and ornament her images;
(10) to carry her images, or to have them carried, in procession, and to carry a picture or an image of her about our own persons, as a mighty arm against the evil spirit;
(11) to have copies of her name or picture made and placed in churches, or in houses, or on the gates and entrances into cities, churches and houses;
(12) to special and solemn consecrate ourselves to her in manner.
There are NUMEROUS OTHER PRACTICES of true devotion toward the Blessed Virgin, which the Holy Ghost has inspired in saintly souls and which are very sanctifying; they can be read at length in the Paradise Opened to Philagius of Father Barry, the Jesuit, in which he has collected a great number of devotions which the saints have practiced in honor of Our Lady—devotions which serve marvelously to sanctify our souls, provided they are performed as they ought to be, that is to say:
(1) with a good and pure intention to please God only, to unite ourselves to Jesus Christ as to our Last End, and to edify our neighbor;
(2) with attention and without voluntary distraction;
(3) with devotion, equally avoiding precipitation and negligence;
(4) with modesty, and a respectful and edifying posture of the body.
Children can’t wait to “grow-up” and adults often act like “big-babies”―it is one of the paradoxes of life, where children hanker after adulthood and adults hanker after their childhood! The adults who are “big-babies” could argue―by twisting the meaning of Our Lord’s words―that we meant to be “big-babies” so to speak: “And Jesus said: ‘Amen I say to you, unless you be converted, and become as little children, you shall not enter into the Kingdom of Heaven! Whosoever, therefore, shall humble himself as this little child, he is the greater in the Kingdom of Heaven!” (Matthew 18:4). Our Lord, of course, is not advocating that adults act immaturely as children do, but He is telling adults to have the humble dependence that a child has on its parents, and to have that same humble dependence on God the Father, in place of the spirit of independence and self-sufficiency that plagues most souls and nations today.
An even greater mess occurs when not only do children want to be adults and adults want to be like children―but when boys want to be girls and girls want to be boys and some don’t know what they are! You could say that the world is growing into a gigantic and catastrophic “identity crisis” which is a perversion of the way that God wanted things to be. It brings to mind the perversion of Sodom and Gomorrha―and that did not end well, with fire and brimstone raining down from Heaven and destroying them all. Fairy tale? Legend? Scaremongery? Well―just live a little longer and find out for yourself if Our Lady’s warnings for our day are fairy tales, legends or scaremongery―for she has clearly warned, as Our Lady of Good Success, La Salette, Fatima and Akita, that:
“From the end of the 19th century and especially in the 20th century, the passions will erupt and there will be a total corruption of morals … The spirit of impurity that will permeate the atmosphere during these times. Like a filthy ocean, it will run through the streets, squares and public places with an astonishing liberty. There will be almost no virgin souls in the world … Innocence will almost no longer be found in children, nor modesty in women ... The Christian spirit will rapidly decay, extinguishing the precious light of Faith, until it reaches the point that there will be an almost total and general corruption of morals … Nature is asking for vengeance because of man, and she trembles, with dread, at what must happen to the Earth stained with crime. Tremble, Earth, and you who proclaim yourselves as serving Jesus Christ and who, on the inside, only adore yourselves! Tremble, for God will hand you over to His enemy, because the holy places are in a state of corruption ... Woe to the inhabitants of the Earth! God will strike in an unprecedented way. God will exhaust His wrath upon them, and no one will be able to escape so many afflictions together … It will be necessary for fire from Heaven to rain down upon these lands in order to purify them … Water and fire will give the Earth’s globe convulsions and terrible earthquakes which will swallow up mountains, cities … Nations will be annihilated … Fire will fall from the sky and will wipe out a great part of humanity, the good as well as the bad, sparing neither priests nor faithful.” Who wants to watch scary movies when you will soon be able to actually live through one! Virtual reality shows will having nothing on this one! The punishment of Sodom and Gomorrha will be a mere side-show compared to the one that is coming―a mere “trailer” for “movie” to come―except that it won’t be a movie and it won’t be a time for “big-babies”!
We Know the Antidote―But Don’t Dote On It
Of course, we all know the antidote but refuse to dote on it. The antidote is devotion―devotion to Our Lady in general and devotion to the Sorrowful and Immaculate Heart in particular―but who the hell cares? Well, Hell cares! Hell cares so much to the point that it has almost extinguished all fiery devotion to ashes, or at least has left it in some places are mere smoldering embers giving off some lukewarm heat and some faint barely visible wisps of smoke rising heavenwards.
Devotion Reduced to Ashes―Time to Rise From the Ashes
Yes, devotion to Our Lady is largely ignored and in ashes. As Fr. Faber so correctly writes in his Preface to his translation of St. Louis de Montfort’s True Devotion to Mary: “Devotion to her is low and thin and poor. Mary is not half enough preached. It is frightened out of its wits by the sneers. It is always a slave of human respect and carnal prudence. It is not the prominent characteristic of our religion which it ought to be. It has no Faith in itself. It is the miserable, unworthy shadow which we call our devotion to the Blessed Virgin that is the cause of all these wants and blights, these evils and omissions and declines.”
We need to rise―like the proverbial phoenix―from the ashes. The phrase―“rise like a phoenix from the ashes”―is based on a story that goes back thousands of years. The expression is a simile, which means it is a phrase used in a sentence that is a comparison of one thing with something else using the word like or the word as. A simile may compare two things with qualities that do not seem related, though there must be some similarity that is either real or symbolic.
“To rise like a phoenix from the ashes” means to emerge from a catastrophe in a state of being that is stronger, wiser, and more powerful. An example of “rising like a phoenix from the ashes” is someone who opens a new, successful business after his previous business has failed. Another example would be someone resolutely and bravely building a new house after his previous house has been destroyed by a tornado. The phoenix bird is a mythical bird from Greek mythology. It was a feathered creature of great size with talons and wings, its plumage radiant and beautiful. The phoenix lived for 500 years before it built its own funeral pyre, burst into flame, and died, consumed in its own fiery inferno. Soon after, the mythical creature rose out of the ashes, in a transformation from death to life. Christianity adopted the depiction of the phoenix rising from the ashes as a symbol of rebirth and eternal life―beginning with Christ Himself through His death and seeming failure, followed by His successful resurrection from that death. The phrase “rise like a phoenix from the ashes” is often shortened to “rise like a phoenix”, or even “rise from the ashes.”
The Church Will Rise From Its Ashes
This is exactly what Our Lady says will happen―after we have duly punished and flattened to the ground: “In order to free men from bondage to these heresies, those―whom the merciful love of my Most Holy Son has designated to effect the restoration―will need great strength of will, constancy, valor and confidence in God. To test this Faith and confidence of the just, there will be occasions when all will seem to be lost and paralyzed … There will be a formidable and frightful war, in which both native and foreign blood will flow, including that of secular and regular priests as well as that of other religious. This night will be most horrible, for, humanly speaking, evil will seem to triumph. The small number of souls who, hidden, will preserve the treasure of the Faith and practice virtue, will suffer a cruel, unspeakable and prolonged martyrdom … Their prayers, their penances and their tears will rise up to Heaven and all of God’s people will beg for forgiveness and mercy and will plead for my help and intercession … This will mark the arrival of my hour, when I, in a marvelous way, will dethrone the proud and cursed Satan, trampling him under my feet and fettering him in the infernal abyss. Thus the Church will be finally free of his cruel tyranny ... In the end, my Immaculate Heart will triumph!
“God will take care of His faithful servants and men of good will. I call on the true disciples of the living God who reigns in Heaven! I call on the true followers of Christ made man, the only true Savior of men! I call on my children, the true faithful, those who have given themselves to me, so that I may lead them to my divine Son, those whom I carry in my arms, so to speak, those who have lived on my spirit! Finally, I call on the Apostles of the Last Days, the faithful disciples of Jesus Christ, who have lived in scorn for the world and for themselves, in poverty and in humility, in scorn and in silence, in prayer and in mortification, in chastity and in union with God, in suffering and unknown to the world! It is time they came out and filled the world with light! Go and reveal yourselves to be my cherished children! I am at your side and within you, provided that your Faith is the light which shines upon you in these unhappy days! May your zeal make you famished for the glory and the honor of Jesus Christ! Fight, children of light, you, the few who can see! For now is the time of all times, the end of all ends!
“And then Jesus Christ, in an act of His justice and His great mercy, will command His Angels to have all His enemies put to death. Suddenly, the persecutors of the Church of Jesus Christ, and all those given over to sin, will perish and the Earth will become desert-like. And then peace will be made, and man will be reconciled with God. Jesus Christ will be served, worshiped and glorified. Charity will flourish everywhere. The new kings will be the right arm of the Holy Church, which will be strong, humble, pious in Its poor but fervent imitation of the virtues of Jesus Christ. The Gospel will be preached everywhere and mankind will make great progress in its Faith, for there will be unity among the workers of Jesus Christ and man will live in fear of God” (Our Lady of Good Success, at Quito in Ecuador, Our Lady of La Salette, France; Our Lady of Fatima, Portugal; Our Lady of Akita, Japan).
Families Rising From the Ashes
If the Church will be reduced to apparent ashes―then that means that most families will be reduced to ashes. In fact, most families have been reduced to ashes already! From what Holy Scripture, Our Lord, Our Lady and many of the saints say―it has always been the case, as most families go from being reduced to ashes by the fires of worldliness and sin, to the eternal fires of Hell where they will continue to burn. It is a truth that should not shock us―though it should sadden us. Our Lord Himself warned: “For many are called, but few are chosen!” (Matthew 22:14). “Not everyone that saith to Me: ‘Lord! Lord!’ shall enter into the Kingdom of Heaven: but he that doth the will of My Father Who is in Heaven, he shall enter into the Kingdom of Heaven. Many will say to Me in that day: ‘Lord! Lord! Have not we prophesied in Thy Name, and cast out devils in Thy Name, and done many miracles in Thy Name?’ And then will I profess unto them: ‘I never knew you! Depart from Me!’” (Matthew 7:21-23). “Why call you Me, ‘Lord! Lord!’ and do not the things which I say?” (Luke 6:46).
Our Lord forewarned the critical state families would find themselves in―with some family members choosing to follow Him and His teaching, while other family members would resist Him and His teachings: “I am come to cast fire on the Earth; and what will I, but that it be kindled?” (Luke 12:49). “Do not think that I came to send peace upon Earth: I came not to send peace, but the sword. For I came to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. And a man’s enemies shall be they of his own household. He that loveth father or mother more than Me, is not worthy of Me; and he that loveth son or daughter more than Me, is not worthy of Me!” (Matthew 10:34-37).
“Think ye, that I am come to give peace on Earth? I tell you, no; but separation! For there shall be from henceforth five in one house divided: three against two, and two against three. The father shall be divided against the son, and the son against his father, the mother against the daughter, and the daughter against the mother, the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law!” (Luke 12:51-53).
“Do not think that I came to send peace upon Earth! I came not to send peace, but the sword! For I came to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. And a man’s enemies shall be they of his own household. He that loveth father or mother more than Me, is not worthy of Me; and he that loveth son or daughter more than Me, is not worthy of Me!” (Matthew 10:34-37).
“And the brother shall betray his brother unto death, and the father his son; and children shall rise up against the parents, and shall work their death!” (Mark 13:12). “And you shall be betrayed by your parents and brethren, and kinsmen and friends; and some of you they will put to death!” (Luke 21:16).
Why will all this happen? Because of a lack of devotion to God in general and to Our Lady in particular―for, as she has said, only she can help us now: “Continue to pray the Rosary every day in honor of Our Lady of the Rosary, in order to obtain peace for the world and the end of the war, because only she can help you!” (Our Lady of Fatima, July 1917). “Pray very much the prayers of the Rosary! I alone am able still to save you from the calamities which approach. Those who place their confidence in me will be saved” (Our Lady of Akita, October 13th, 1973).
Yet, we have plugged our ears and blinded our minds to these truths. How true are the words of God for our times: “The Lord hath looked down from heaven upon the children of men, to see if there be any that understand and seek God. They are all gone aside, they are become unprofitable together … They are corrupt, and are become abominable in their ways!” (Psalm 13:1-3).
Time to Start Rising From the Ashes
In case the discouraging thoughts of impossibility―Satan’s favorite “trump card”―should paralyze our efforts before we even start, let us remember some incredible examples of “the phoenix rising from its ashes” in the personages of some big sinners who became great saints―one of which we celebrate today, on August 28th, being St. Augustine. For those discouraged about achieving sanctity, there can be no better thing than to read and study the lives of the great sinners who became great saints. They are walking proof of the words of God in Holy Scripture, Who said: “If your sins be as scarlet, they shall be made as white as snow: and if they be red as crimson, they shall be white as wool” (Isaias 1:18). Let us look at some big sinners “rising out of the ashes” of sin―for the greatest sinners can become the greatest saints. Or, more precisely, the greatest sinners MUST become the greatest saints—so that their great debt for sin can be paid-off by their great penances and virtues of holiness.
► St. Mary Magdalen: Possessed by Seven Devils & Adulteress
Around the time of Our Lord, we think of St. Mary Magdalen, who was possessed by seven devils and caught in adultery. The notion of Mary Magdalene being a repentant sinner, can be traced at least as far back as St. Ephraim the Syrian, in the fourth century, and became the generally accepted view in Western Christianity after the homily of Pope Gregory I (“Gregory the Great”) in about 591. We would find it difficult to find a greater sinner than Mary Magdalen. She was possessed by seven devils and her life of sin was no secret, but well-known by the community. Yet after all that, Holy Scripture tells us: “Now Jesus loved Martha, and her sister Mary, and Lazarus” (John 11:5). It does not say: “Jesus loved Martha and Lazarus, and only tolerated or put up with Mary.” No! St. John says “Jesus loved … Mary!” The New Testament God is no different from the Old Testament God: “Is it My will that a sinner should die, saith the Lord God, and not that he should be converted from his ways, and live?” (Ezechiel 18:23). “Go then and learn what this meaneth, ‘I will have mercy and not sacrifice!’ For I am not come to call the just, but sinners” (Matthew 9:13). “They that are in health need not a physician, but they that are ill” (Matthew 9:12). She ended up being tremendously devoted to both Our Lord and Our Lady.
► St. Dismas: Robber & Thief
St. Dismas isn’t a saint in the usual or strict sense—for he was never canonized by the Church—but rather a saint by local tradition instead. As the story goes, Dismas asked for Jesus Christ to remember him while he was being crucified next to him. A clue to his past lies in Dismas’ patronage, for he is the patron saint of reformed thieves. Tradition has it that he was converted on Calvary by the prayers of Our Lady.
► St. Callixtus: Thief & Embezzler
St. Callixtus of Rome lived a life of many sins before being taken under the wing of Victor I, a second century pope. Callixtus was a Roman slave whose petty theft and reckless investments resulted in being sentenced to forced labor in the mines of Sardinia. He embezzled money and started a public riot, amongst other criminal affairs, but left that all behind early in the third century when he reformed. Released from the mines by a general pardon, he returned to Rome where Pope St. Victor I gradually brought him to repentance. . He was ordained a priest, served as administrator of one of the catacombs, and ultimately Callixtus went on to become a pope himself, but died a martyr shortly thereafter. His Roman catacombs can be toured today.
► St. Hippolytus: Heretic & First Antipope
Hippolytus was an arrogant, unforgiving man who believed that Christians guilty of mortal sin should be expelled from the Church and never readmitted. In his pride, Hippolytus permitted his followers to elect him as the Church’s first anti-pope. Inspired by the true pope’s holiness, Hippolytus eventually repented of his own sin and was reconciled to the Catholic Church.
► St. Mary of Egypt: Seductress & Whore
At age 12 Mary (344-421) ran away from home to Alexandria, the most exciting city in the Roman Empire. She became an accomplished seductress, who took special pleasure in corrupting innocent young men. Mary was an expert seductress who ensnared any man who caught her eye. Once, on a whim, she joined a pilgrimage to the Holy Land. By the time the ship reached its destination, Mary had seduced the entire crew and all of the pilgrims. She traveled to Jerusalem where a supernatural force prevented her from entering the Church of the Holy Sepulcher. In Jerusalem she realized the enormity of her sins Filled with remorse, Mary sought the Mother of God’s intercession and made a good confession. In penance, Mary lived out her conversion as a hermit, alone in the Jordanian desert.
► St. Augustine: Fornicator and Worldling
Augustine was son of Patricius, a well-to-do pagan, whose ideal of life was to get the most out of it he could, without being too particular as to the means. Patricius, at the age of forty, had married Monica, a girl of seventeen, a Christian on both her father’s and her mother’s side. This marriage alone would seem to imply a certain laxity of Faith in the family; the fact that Monica owed most of her religious and moral training to an old nurse confirms it. Three children were born to them, Augustine the first, but none of them were baptized. Augustine grew up among pagan children, apparently in a pagan school, and his morals from the first were no better than theirs. He could steal, he could cheat, he could lie with the best of them; to do these things cleverly and successfully was a mark of talent rather than of vice. Patricius saw that Augustine had an excellent mind and a wonderful disposition for learning, and with a view to his future preferment, spared nothing to breed him up a scholar. He was sent to Madaura, a prosperous city thirty miles away.
Here he was his own master; the longing he had always had to do just what he liked, without hindrance from anyone, was allowed free scope. He fell also into vanity, pleasing himself with the pride of surpassing his companions at play, and loving to have his ears scratched with vain praises. A worse curiosity drew him to the dangerous entertainments of those who were older—public shows, plays, and other diversions of the theatre. The most fatal sin was the vice of impurity, into which he fell in the sixteenth year of his age. He was led into this by reading impure plays in Terence, by sloth, by frequenting stage entertainments, and by bad company and example. The consequences were inevitable. Augustine came home from Madaura addicted to the lowest vices. His father who looked upon the same excess as a proof of manhood. The next step in Augustine’s career was to Carthage― the center of learning and pleasure in North Africa, and Augustine craved for both. There he lived, from the age of seventeen, learning and loving as he wished, for there was no one to check or guide him. “I went to Carthage,” he wrote later, “where shameful love bubbled round me like boiling oil.” Augustine plunged himself headlong into the filth of impurity. At about the age of 17, Augustine began an affair with a young woman in Carthage. Though his mother wanted him to marry a person of his class, the woman remained his lover for over fifteen years and gave birth to his son Adeodatus (372–388). In 385, Augustine ended his relationship with his lover in order to prepare himself to marry a ten-year-old heiress. He had to wait for two years because the legal age of marriage for women was twelve. By the time he was able to marry her, however, he had decided instead to become a priest.
► St. Moses the Black: Cut-throat & Gang Leader
Moses was chief of a violent gang of bandits. Fleeing from law enforcement, he took refuge in a monastery. Moses was inspired by the monk’s example and converted. He took a vow never to raise his hand against another human being, even in self-defense. After years of overcoming temptation, Moses was killed by Berber raiders.
► St. Pelagia: Dancer & Courtesan
The beautiful, teenage Saint Pelagia would have been every parent’s nightmare. As legend has it, she was a dancer and courtesan (prostitute) by her early teens. Pelagia’s conversion occurred all of a sudden, following a chance encounter with Saint Nonnus, the bishop of Edessa. The young girl was baptized, gave away her possessions to the poor and lived as a hermit for the rest of her life.
► St. Olga: Murderess
When a neighboring tribe assassinated her husband, Olga (c.879-969), princess of Kiev, went to war. Olga slaughtered her husband’s murderer and she massacred virtually the entire tribe; the few who did survive, she sold into slavery. Years later, while in Constantinople, to make an alliance with the emperor, Olga visited a church, encountered the splendor and beauty of Christianity and was in awe of the magnificence of the liturgy. She took instruction, was baptized and returned to Kiev, zealous to convert her people. Olga tried very hard to convert her people, but hardly anyone would listen to her. Even her family rejected Christianity. Olga died believing that as a missionary, she was a failure. Yet, she planted a seed of Faith which flourished. Today, Catholic and Orthodox Christians of Russia and Ukraine hail her as “Equal to the Apostles.”
► St. Vladimir: Murderer and Rapist
Olga’s grandson Vladimir (956-1015) became prince of Kiev by murdering his older half-brother. Then he raped his sister-in-law and added her to his harem of several hundred women. He built a new temple to all the gods; and sacrificed a father and his son to the false gods. When the emperor at Constantinople sought his help in putting down a rebellion, Vladimir demanded as his reward the emperor’s sister as his wife (actually, the unhappy woman would be Vladimir’s eighth wife). The emperor countered that Vladimir must convert to Christianity. In order to marry the emperor’s sister, Vladimir accepted Christian baptism. Everyone suspected that once he was back in Kiev, Vladimir would return to his old ways, but the grace of baptism changed him. His zeal for the Faith knew no limits and his efforts helped spread Christianity across Russia and Ukraine. He dismissed his extra wives and his harem, tore down the pagan temple, and launched a vigorous campaign to convert his people. The Faith his grandmother, Olga (see above) planted flourished under Vladimir.
► St. Margaret of Cortona: Rich Man’s Mistress
Margaret was only twelve when she became Arsenio’s mistress. After years of cohabitation, she realized her sins when she discovered Arsenio’s murdered corpse. Full of the grace of conversion and determined to start a new life, she went to Cortona where the Franciscans ministered to penitent sinners. There, Margaret pursued a life of prayer, penance, and good works.
► St. Angela of Foligno: Worldly and Flirtatious
Angela was beautiful, wealthy, and vain. As a rich man’s wife she wallowed in luxury. Her passions were expensive clothes and flashy jewels, extravagant meals and rare wines. She dressed and acted in ways that would provoke envy among women and sexual desire among men. When she was not indulging herself, she spent hours gossiping with her friends and maligning her neighbors. In her autobiography Angela discloses that in 1285 she did something so bad that for the first time in her life she began to live in fear of Hell. Her biographers speculate that Angela committed adultery, and given the intensity of her guilt and shame that seems likely. Near de spair, she prayed to St. Francis of Assisi to help her. As Angela prayed the saint appeared to her. “Sister,” St. Francis said, “if you would have asked me sooner I would have complied with your request sooner. Nonetheless, your request is granted.” That same day Angela offered a sincere confession to a priest. As she stepped from the shadowy interior of the church into the bright sunlight of the piazza, Angela resolved to begin a new life. She sold her fine clothes and jewels to relieve the suffering of Foligno’s poor. After the death of her husband, she gave away all her wealth, associated herself with the Franciscans, and with a handful of other holy women dedicated herself to tending the poor and the sick. Blessed Angela’s life teaches us a timeless lesson about our weakness and God’s mercy. All that he requires is that we repent and make a sincere effort to do better in the future.
► St. Thomas Becket: Rich and Cruel
As chancellor of England under Henry II, Thomas Becket (1118-1170) became obscenely wealthy. His wardrobe was larger and more expensive than the king’s. He even had his own private navy. In spite of all his wealth, Becket was cold-hearted and never gave anything to the poor. All that changed after Becket was consecrated archbishop of Canterbury. He gave away all his possessions. He welcomed the poor at his table. And he became a champion of the independence of the Church, for which he was murdered in his own cathedral by four of King Henry’s knights.
► St. Philip Howard: Playboy and Gambler
Son of one of the wealthiest noble families in England, Philip Howard (1557-1595) could afford any pleasure he liked — and he liked them all. At court he was a notorious playboy, gambler and fop. He ran up enormous debts, then sold off his wife’s property to settle them. On one occasion he said publicly that he did not really consider himself to be married. In 1581, he joined other members of the court at the Tower of London, to see a debate between several Anglican ministers and a prisoner, the Jesuit priest, St. Edmund Campion. Although the ministers were armed with books and assistants, Father Campion was alone and had only his memory to rely on, yet he did so well in the debate, that the government canceled the debate before a verdict could be given. Inspired by Father Campion, Howard reconciled with his wife, and they both returned to the Catholic Faith. When they tried to leave the country secretly for the Continent of Europe, where they could practice Catholicism freely, they were stopped and Howard was imprisoned in the Tower of London. He died there 10 years later.
► St. Camillus of Lellis: Drinker, Gambler & Whore-Lover
Camillus de Lellis was born in Italy in the middle of the 16th century. A hot-tempered, troublesome child, he joined the army when he was 16, though his aggressive behavior only grew after that. Camillus was a mercenary soldier with all the worst habits— drinking, gambling, swearing, chasing prostitutes. Years of sinful acts followed before his wholehearted reform in 1575. When his father called for a priest on his deathbed, Camillus began to rethink his life. Guided by St. Philip Neri, his spiritual director, Camillus turned away from sin, dedicated himself to the sick, and formed a religious congregation for nursing the poor. Years of sinful acts followed before his wholehearted reform in 1575. When his father called for a priest on his deathbed, Camillus began to rethink his life. Guided by St. Philip Neri, his spiritual director, Camillus turned away from sin, dedicated himself to the sick, and formed a religious congregation for nursing the poor.
Rising From Ashes of Sin Through Grace and Mary
These sinners “rose from the ashes” and got to Heaven, but they had to make themselves acceptable first! Who knows how much time they may have spent in Purgatory in addition to having suffered for their sins AFTER conversion. With God nothing is impossible—unless we stubbornly resist and reject His graces that move us to change! And there we have that key word―GRACE. Without God’s grace we can do nothing! That means NOTHING! What part of the word NOTHING do you not understand? Utter, total, inescapable dependence―even for those who hate God, for: “Your Father, Who is in Heaven, maketh His sun to rise upon the good, and bad, and raineth upon the just and the unjust!” (Matthew 5:45).
That grace of conversion―and any and every grace―God has chosen to give to us through Mary, whom the Church calls the “Mediatrix of All Grace”―meaning that all graces that are given to mankind pass through her hands, so to speak. If we have a problem with that, then our theology is weak and faulty―as Fr. Faber says of the minds of those who contest and dispute Mary’s role in our salvation: “Its ignorance of theology makes it unsubstantial and unworthy.”
As St. Albert the Great (a Doctor of the Church and teacher of St. Thomas Aquinas), says: “They who are not thy servants, O Mary, shall perish!” Another Doctor of the Church, St. Bonaventure, adds: “They who neglect the service of Mary shall die in their sins!” St. Ignatius of Antioch, a Father of the Church and a martyr of the second century, writes: “A sinner can be saved only through the Holy Virgin who, by her merciful prayers, obtains salvation for so many who, according to strict justice, would be lost.”
This is echoed by Our Lady’s words to St. Bridget of Sweden: “Do not forget me! For I am forgotten and ignored by many! I am the Queen of Heaven and the Mother of Mercy; I am the joy of the just, and the gate of entrance for sinners to God; neither is there living on Earth a sinner who is so accursed that he is deprived of my compassion. No one, therefore, who is not entirely accursed (by which is meant the damned in Hell), is so entirely cast off by God that he may not return and enjoy His mercy if he invokes my aid. Therefore he shall be miserable, and forever miserable in another life, who in this life, being able, does not have recourse to me, who am so compassionate to all, and so earnestly desire to aid sinners.” (quoted by St. Alphonsus Liguori, The Glories of Mary).
St. Alphonsus then writes: “St. Bernard says: ‘O Lady, thou dost abhor no sinner, however abandoned and vile he may be, when he has recourse to thee; if he asks thy help, thou wilt extend thy kind hand to draw him from the depths of despair.’ [St. Alphonsus then adds] O ever blessed and thanked be our God, O most amiable Mary, who made thee so merciful and kind towards the most miserable sinners. Oh, wretched are those who do not love thee, and who, having it in their power to seek help of thee, do not trust in thee! He who does not implore the aid of Mary is lost―but who has ever been lost that had recourse to her?” (St. Alphonsus Liguori, Glories of Mary).
The Master Devotee Explains the Masterpiece
St. Louis de Montfort explains it thus:
“The grace and help of God are absolutely necessary for us, but we are sure that grace will be given to all, though not in the same measure. I say ‘not in the same measure,’ because God does not give His graces in equal measure to everyone (Romans 12:6), although in His infinite goodness He always gives sufficient grace to each. It all comes to this, then. We must discover a simple means to obtain from God the grace needed to become holy. It is precisely this I wish to teach you. My contention is that you must first discover Mary if you would obtain this grace from God. I explain―
(1) Mary alone found grace with God for herself and for every individual person (Luke 1:30). No patriarch nor prophet nor any other holy person of the Old Law could manage to find this grace;
(2) It was Mary who gave existence and life to the author of all grace and, because of this, she is called the “Mother of Grace.”
(3) God the Father, from Whom, as from its essential source, every perfect gift and every grace come down to us (James 1:17), gave her every grace when He gave her His Son.
(4) God chose her to be the treasurer, the administrator and the dispenser of all His graces, so that all His graces and gifts pass through her hands. Such is the power that she has received from Him that, according to St. Bernardine, she gives the graces of the eternal Father, the virtues of Jesus Christ, and the gifts of the Holy Ghost to whom she wills, as and when she wills, and as much as she wills.” (St. Louis de Montfort, The Secret of Mary, §5 to §10).
In his book, True Devotion to Mary, St. Louis further explains:
“Mary is the excellent masterpiece of the Most High … Mary, being a mere creature that has come from the hands of the Most High, is in comparison with His Infinite Majesty less than an atom; or rather, she is nothing at all, because only He is “He who is” (Exodus 3:14). Therefore, that grand Lord never had, and has not now, any absolute need of the holy Virgin for the accomplishment of His will and for the manifestation of His glory. He has but to will in order to do everything. Nevertheless, God having willed to start and to complete His greatest works through the most holy Virgin ever since He created her—we may well think He will not change His conduct in the eternal ages; for He is God, and He changes not, either in His sentiments or in His conduct. It was only through Mary that God the Father gave His Only begotten to the world. Whatever sighs the patriarchs may have sent forth, whatever prayers the prophets and the saints of the Old Law may have offered up to obtain this treasure for full four thousand years, it was only Mary who merited it and found grace before God (Luke 1:30) by the force of her prayers and the eminence of her virtues.
“The Son of God became man for our salvation; but it was in Mary and by Mary. God the Holy Ghost formed Jesus Christ in Mary; but it was only after having asked her consent. If we examine closely the rest of our Blessed Lord’s life, we shall see that it was His will to begin His miracles by Mary. He sanctified St. John in the womb of his mother, St. Elizabeth, but it was by Mary’s word. No sooner had she spoken than John was sanctified; and this was His first miracle of grace. At the marriage of Cana He changed the water into wine, but it was at Mary’s humble prayer; and this was His first miracle of nature. He began and continued His miracles by Mary, and He will continue them to the end of ages by Mary. God the Father made an assemblage of all the waters and He named it the sea (mare). He made an assemblage of all His graces and he called it “Mary” (in Latin: “Maria”, which is another Latin word for “sea” ). This great God has a most rich treasury in which He has laid up all that He has of beauty and splendor, of rarity and preciousness, including even His own Son―and this immense treasury is none other than Mary, whom the saints have named the Treasure of the Lord, out of whose plenitude all men are made rich. God the Son has communicated to His Mother all that He acquired by His life and His death, His infinite merits and His admirable virtues; and He has made her the treasurer of all that His Father gave Him for His inheritance. It is by her that He applies His merits to His members, and that He communicates His virtues, and distributes His graces. She is His mysterious canal; she is His aqueduct, through which He makes His mercies flow gently and abundantly.
“To Mary, His faithful spouse, God the Holy Ghost has communicated His unspeakable gifts; and He has chosen her to be the dispenser of all He possesses, in such wise that she distributes to whom she wills, as much as she wills, as she wills and when she wills, all His gifts and graces. The Holy Ghost gives no heavenly gift to men which He does not have pass through her virginal hands. Such has been the will of God, who has willed that we should have everything through Mary” (St. Louis de Montfort, True Devotion to Mary, §5 to §25).
St. Louis then sums up, saying: “After that, we must cry out with the saints―De Maria numquam satis—[meaning]―Of Mary there is never enough! We have not yet praised, exalted, honored, loved and served Mary as we ought. She deserves still more praise, still more respect, still more love, and still more service. After that, we must cry out with the Apostle [St. Paul], ‘Eye has not seen, nor ear heard, nor man’s heart comprehended’ (1 Corinthians 2:9) the beauties, the grandeurs, the excellences of Mary—the miracle of the miracles of grace” (St. Louis de Montfort, True Devotion to Mary, §10 to §12).
To which can be added the words of Fr. Faber:
“But what is the remedy that is wanted? What is the remedy indicated by God Himself? If we may rely on the disclosures of the saints, it is an immense increase of devotion to our Blessed Lady; but, remember, nothing short of an immense one. Mary is not half enough preached. Devotion to her is low and thin and poor … Its ignorance of theology makes it unsubstantial and unworthy. It is not the prominent characteristic of our religion which it ought to be. It has no Faith in itself. Hence it is that Jesus is not loved, that heretics are not converted, that the Church is not exalted; that souls which might be saints wither and dwindle; that the Sacraments are not rightly frequented, or souls enthusiastically evangelized. Jesus is obscured because Mary is kept in the background. Thousands of souls perish because Mary is withheld from them. It is the miserable, unworthy shadow which we call our devotion to the Blessed Virgin that is the cause of all these wants and blights, these evils and omissions and declines.
“Yet, if we are to believe the revelations of the saints, God is pressing for a greater, a wider, a stronger, quite another devotion to His Blessed Mother. I cannot think of a higher work or a broader vocation for anyone than the simple spreading of this peculiar devotion of the Venerable Grignion De Montfort. Let a man but try it for himself, and his surprise at the graces it brings with it, and the transformations it causes in his soul, will soon convince him of its otherwise almost incredible efficacy as a means for the salvation of men, and for the coming of the kingdom of Christ. Oh, if Mary were but known, there would be no coldness to Jesus then! Oh, if Mary were but known, how much more wonderful would be our Faith, and how different would our Communions be! Oh, if Mary were but known, how much happier, how much holier, how much less worldly should we be, and how much more should we be living images of our sole Lord and Savior―her dearest and most blessed Son!” (Fr. Frederick Faber, Preface in his translation of St. Louis de Montfort’s True Devotion to Mary).
But Where’s the List of Things to Do?
“Okay! Okay! Okay!” you say, “But where is the list of the things that we have to do for a devotion to Mary?” The answer to your question is a four-letter-word. It is LOVE. Do whatever you want, but do it with love. The Father and Doctor of the Church, St. Augustine of Hippo, in his homily on the First Epistle of St. John (chapter 4, verses 4 to 12), writes: “Once for all, then, a short precept is given you: ‘LOVE, AND DO WHAT YOU WILL’― whether you hold your peace, through love hold your peace; whether you cry out, through love cry out; whether you correct, through love correct; whether you spare, through love do you spare: let the root of love be within, of this root can nothing spring but what is good.”
St. Paul paints a picture of the contrary, saying that whatever we do WITHOUT LOVE is totally useless and profitless from a spiritual supernatural perspective: “If I speak with the tongues of men, and of angels, and have not Charity―then I am become as sounding brass, or a tinkling cymbal. And if I should have prophecy and should know all mysteries, and all knowledge, and if I should have all Faith, so that I could remove mountains, and have not Charity―then I am nothing. And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not Charity―then it profiteth me nothing!” (1 Corinthians 13:1-3).
That is why ONE SINGLE ACT OF PERFECT LOVE TOWARDS GOD can wipe away―not only the guilt of decades of mortal and venial sin―but it will also wipe away ALL THE TEMPORAL PUNISHMENT DUE TO THOSE SINS UP TO THAT POINT IN TIME, which would have to paid by suffering and penance in this life, or in the next―whether in Purgatory or, God forbid, in Hell. Hence Our Lord could say of Mary Magdalen: “Many sins are forgiven her, because she hath loved much!” (Luke 7:47)―which is also echoed elsewhere in both the Old and New Testaments: “Charity covereth all sins” (Proverbs 10:12). “Charity covereth a multitude of sins” (1 Peter 4:8). We may have sinned beyond all measure―yet we should not lose hope or confidence in obtaining mercy and forgiveness. St. Augustine tells us that “The measure of love is to love without measure”―hence, if have unfortunately sinned without measure, we should now love without measure.
Increase the Quality Before the Quantity
Sadly, the modern consumer world has made us think more in terms of quantity than quality―because the world churns out cheap goods by the million and quality goods by the dozen. We think “more is better”―but that is not the case if all those “more” things are of cheap quality. Math tells us that, just as 1 + 1 = 2; likewise, cheap + cheap = two cheap or too cheap. Listening to a bad joke twice does not make it good. Taking an additional sip of a bad wine does not make it good. Our Lord says: “By their fruits you shall know them. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit, and the evil tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit. Every tree that bringeth not forth good fruit, shall be cut down, and shall be cast into the fire. Wherefore by their fruits you shall know them” (Matthew 7:16-20). Likewise, a badly said Rosary will not bear good fruit; nor will a well said Rosary bear bad fruit.
St. Louis de Montfort, in another of his books, The Secret of the Rosary, writes: “A single Hail Mary said properly is worth more than a hundred and fifty said badly. Most Catholics say the Rosary [no longer true in our day and age]. Why is it then that so few of them give up their sins and make progress in virtue, if not because they are not saying them as they should! To say the Holy Rosary with advantage, one must be in a state of grace [and therefore in charity], or at least be fully determined to give up sin―for all our theology teaches us that good works and prayers are dead works if they are done in a state of mortal sin [which is an absence of charity]. The stronger our Faith is, the more merit our Rosary will have. This Faith must be lively and informed by charity [meaning “penetrated by” or “steeped in” charity]. In order to pray well, it is not enough to express our petitions by means of that most excellent of all prayers, the Rosary―but we must also pray with great attention, for God listens more to the voice of the heart [which is the voice of love] than that of the mouth. To be guilty of willful distractions during prayer would show a great lack of respect and reverence; it would make our Rosaries unfruitful and make us guilty of sin. People who do that forfeit God’s blessing, which is changed into a curse for having treated the things of God disrespectfully: “Cursed be the one who does God’s work negligently” (Jeremias 48:10).
“Our Lady said to Blessed Alan de la Roche in a vision: ‘When people say 150 Hail Marys, that prayer is very helpful to them and a most pleasing tribute to me. But they will do better still and will please me more if they say these salutations while meditating on the life, death, and passion of Jesus Christ, for this meditation is the soul of this prayer.’ For the Rosary said without the meditation on the sacred mysteries of our salvation would almost be a body without a soul, excellent matter, but without the form, which is the meditation … We must not only say the Rosary with our lips in honor of Jesus and Mary, but also meditate [with our heart = love] upon the sacred mysteries while we are saying it … A Christian who does not meditate on the mysteries of the Rosary is very ungrateful [= lacking love] to Our Lord and shows how little he cares for [= little love for] all that our divine Savior has suffered to save the world!” (St. Louis de Montfort, The Secret of the Rosary). The words of St. Augustine could be fittingly added here: “Christ is not valued at all, unless he is valued above all.” The same is true with regard to Our Lady.
The Exterior or External Elements of a Devotion to Our Lady
Let us then look at the exterior aspects and the interior aspects of devotion―the quantity and quality of what should be done―the various different exercises or actions that are a necessary part of our devotion and the manner, or fervor in which we should carry them out. In other words―the body and soul of our devotion to Mary. Just as the body must be exercised and fed healthy foods, likewise the soul should be exercised and fed healthy foods. What are those foods? What are those exercises? That is what we will not look at. THE KEY POINT TO REMEMBER IS THAT IT IS NOT SO MUCH WHAT WE DO OR HOW MUCH WE DO THAT IS THE MOST IMPORTANT FACTOR―BUT THE MOST IMPORTANT THING TO WORK UPON IS THE LOVE THAT WE DO IT WITH.
● Make a Morning Offering through the Sorrowful and Immaculate Heart of Mary.
● Make a Morning Meditation (or at some other point during the day) on something related to Our Lady.
● Pray Morning Angelus, Midday Angelus and Evening Angelus (if possible with family).
● Daily Mass and Holy Communion (if possible)―especially all the main feast days of Our Lady
● Visit to the Blessed Sacrament as often as possible throughout the week―even it means a slight detour when driving somewhere else. The visit does not have to be long―it’s the thought that counts. If physical visits are not possible, then make a spiritual visit to the church from wherever you are―home, work, school, etc.
● Pray the 15 decades of the Rosary daily (preferably with the mysteries being meditated and not merely said without meditations). Do not be afraid of praying and meditating only one decade at a time―this will prevent super-long meditated Rosaries of 5 decades in one session.
● Make a daily Examination of Conscience; and perhaps add a brief “Examen” (check-up) of your predominant fault several times a day.
● Do some daily spiritual reading on the mechanics of the Spiritual Life and its various stages, its growth, different virtues, practices, pitfalls, temptations, etc.
● Do some daily reading specifically on Our Lady from one of the many books available.
● Read a short daily extract from St. Louis de Montfort’s True Devotion to Mary or The Secret of Mary (to keep the idea of what a true devotion consists of before your eyes)
● Practice a daily variation in other prayers to Mary (there are hundreds of prayers to be found)
● Make good use of statues and images of Our Lady―perhaps making a little altar to her in the home or classroom; and a shrine in the garden.
● Organize Our Lady study sessions―these could be among family members only, or for an extended group. Once a week or once every other week would be an ideal frequency.
● Propagate and distribute Rosaries, Scapulars, Miraculous Medals, Marian literature, etc.
● Make sure to have many Marian conversations at home―which will make Our Lady a central part of family life.
● Recall, read about or talk about Marian miracles―monthly, or weekly, or daily.
● Follow her feast days and prepare something for her feast days―honoring her in both a spiritual and material way.
● Organize or go to processions in her honor.
● Have Masses offered in her honor
● Make pilgrimages to her shrines (or at least make a pilgrimage in spirit―a spiritual pilgrimage―by reading about her shrines).
● Compose prayers in her honor.
● Compose hymns in her honor.
● Draw or paint pictures in her honor.
● Write and/or distribute flyers or pamphlets about her.
● Spread the True Devotion Consecration by St. Louis de Montfort.
● Spread other Marian devotions.
● Create a Marian Cookery Book―using the symbolism of foods to reflect Our Lady and her virtues.
As always, the above exercises are a mere TIP OF THE ICEBERG of possible exercises. The Holy Ghost working upon your creative imagination will suggest countless more ways in which to exercise, grow and perfect you devotion to Our Lady.
► St. Louis de Montfort, in his book True Devotion To Mary, gives the following lists:
● There are several INTERIOR PRACTICES of true devotion to the Blessed Virgin. Here are the principal ones:
(1) to honor her as the worthy Mother of God, with the worship of hyperdulia; that is to say, to esteem her and honor her above all the other saints, as the masterpiece of grace, and the first after Jesus Christ, true God and true Man;
(2) to meditate on her virtues, her privileges and her actions;
(3) to contemplate her grandeurs;
(4) to make acts of love, of praise, of gratitude to her;
(5) to invoke her cordially;
(6) to offer ourselves to her and unite ourselves with her;
(7) to do all our actions with the view of pleasing her;
(8) to begin, to continue and to finish all our actions by her, in her, with her and for her, in order that we may do them by Jesus Christ, in Jesus Christ, with Jesus Christ and for Jesus Christ, our Last End. We will presently explain this last practice.6
● True devotion to Our Lady also has several EXTERIOR PRACTICES, of which the following are the principal ones:
(1) to enroll ourselves in her confraternities and enter her congregations;
(2) to join the religious orders instituted in her honor;
(3) to proclaim her praises;
(4) to give alms, to fast and to undergo outward and inward mortifications in her honor;
(5) to wear her liveries, such as the Rosary, the Scapular or the little chain;
(6) to recite with attention, devotion and modesty the holy Rosary, composed of fifteen decades of Hail Mary’s in honor of the fifteen principal mysteries of Jesus Christ; or five decades. We may also say a chaplet of six or seven decades in honor of the years which we believe Our Lady lived on Earth; or the Little Crown of the Blessed Virgin, composed of three Our Fathers and twelve Hail Mary’s, in honor of her crown of twelve stars or privileges; or the Office of Our Lady, so universally received and recited in the Church; or the little Psalter of the hHoly Virgin, which St. Bonaventure composed in her honor; or fourteen Our Fathers and Hail Mary’s in honor of her fourteen joys; or some other prayers, hymns and canticles of the Church, such as the Salve Regina, the Alma, the Ave Regina Coelorum, or the Regina Coeli, according to the different seasons; or the Ave Maris Stella, the O Gloriosa Domina, the Magnificat, or some other practices of devotion, of which books are full;
(7) to sing, or have sung, spiritual canticles in her honor;
(8) to make a number of genuflections or reverences, while saying, for example, every morning, sixty or a hundred times, Ave Maria, Virgo Fidelis (“Hail Mary, Faithful Virgin”), to obtain from God through her the grace to be faithful to the graces of God during the day; and then again in the evening, Ave Maria, Mater Misericordiae (“Hail Mary, Mother of Mercy”) to ask pardon of God through her for the sins that we have committed during the day;
(9) to take care of her confraternities, to adorn her altars, to crown and ornament her images;
(10) to carry her images, or to have them carried, in procession, and to carry a picture or an image of her about our own persons, as a mighty arm against the evil spirit;
(11) to have copies of her name or picture made and placed in churches, or in houses, or on the gates and entrances into cities, churches and houses;
(12) to special and solemn consecrate ourselves to her in manner.
There are NUMEROUS OTHER PRACTICES of true devotion toward the Blessed Virgin, which the Holy Ghost has inspired in saintly souls and which are very sanctifying; they can be read at length in the Paradise Opened to Philagius of Father Barry, the Jesuit, in which he has collected a great number of devotions which the saints have practiced in honor of Our Lady—devotions which serve marvelously to sanctify our souls, provided they are performed as they ought to be, that is to say:
(1) with a good and pure intention to please God only, to unite ourselves to Jesus Christ as to our Last End, and to edify our neighbor;
(2) with attention and without voluntary distraction;
(3) with devotion, equally avoiding precipitation and negligence;
(4) with modesty, and a respectful and edifying posture of the body.
DOUBLE DAY ARTICLE : Monday August 26th & Tuesday August 27th
Article 15
The Whole Caboodle! Here is Your Devotion Toolbox!
Article 15
The Whole Caboodle! Here is Your Devotion Toolbox!
All You Can Eat! And It’s Entirely Free!
Imagine walking past a top-class restaurant and seeing a sign at its entrance saying: “Walk Right In! Eat All You Want! All You Can Eat For Free! At No Cost To You!” Most people would not think twice about entering that restaurant and “tucking-in” or “gorging” themselves on whatever they could find. They would eat more that would usually eat―because it is being given away for free. Even if there was a charge of $1 for the deal, most people would snap-it-up immediately.
Now, as you well know, Our Lord said to the devil: “It is written, that Man liveth not by bread alone, but by every word of God!” (Luke 4:4) … “It is written, ‘Not in bread alone doth man live, but in every word that proceedeth from the mouth of God!’” (Matthew 4:4). Our Lord is here referring to Old Testament Scriptures, where Moses reminds the Israelites of God’s “All You Can Eat” service during their 40 years of wandering in the desert, when God miraculously fed them for free with manna that fell from Heaven: “He afflicted thee with want, and gave thee manna for thy food, which neither thou nor thy fathers knew―to show that not in bread alone doth man live, but in every word that proceedeth from the mouth of God!” (Deuteronomy 8:3).
In a certain sense, the same “All You Can Eat” offer is being made by Our Lady’s top class restaurant ―Devotion to Mary. Everything is “laid-on-plate” for you! You are almost “spoon-fed”! It costs you nothing but the time it takes to “eat” what she has to offer―and the menu is so varied, it would take you days to read through it! Yet, very strangely, Our Lady’s restaurant is almost deserted! Most of the tables and chairs are unoccupied. The parking lot is almost empty.
Yet across the road, Satan’s Sinburger Eatery and Drive-Thru is thriving like you could never imagine! Satan is offering everything for free and no cost to the customer―at least not for now―it is a case of “Eat All You Want And Pay Later!” Satan’s parking lot is jam-packed, there are long-lines at the door waiting for a vacant table, the Drive-Thru is like a long-winding snake or serpent, stretching back out of the parking-lot with its tail several miles down the road! Every item on the menu is smeared with Satan’s Sinful Sauce―a very addictive concoction made up of special Satanic blend of the Seven Deadly Sins―and everything is freshly baked, roasted, toasted, seared and sizzled, smoked and barbecued on Satan’s Fires of Hell. The crowds can’t get enough of it and keep coming back for more―hence Satan’s Sinburger Eatery and Drive-Thru is open 24 hours a day, 7 days a week, each and every year―it will only close at the End of the World, when Christ will come to audit and settle accounts.
The Devotion Supermarket―The Whole Caboodle
However, if we do not want to eat at Our Lady’s restaurant―and quite frankly, Satan’s Sinburger Eatery is not an option―then we should at least shop for our spiritual food at Our Lady’s Devotion Supermarket. Most of foods are free―or very reasonably priced―and almost all of them have an eternal shelf-life or longevity, for they never spoil, rot, grow stale or moldy. Once you have them―they keep forever and a little goes a long, long way!
To begin with, let us just do a “devotion dump” of everything there is―or at least a large number of things. Afterwards, you can pick and choose what you want―much like shopping in a supermarket, where you see absolutely everything put on display in dozens of aisles, from which you take what you need or want. So, though the list may seem overwhelming, it is not expected―as in the supermarket―that you ‘buy’ everything. However, the richer a person is, the more they are inclined to buy. Similarly, the “richer” we are in Charity, the more we will be inclined to do―as the passage from The Imitation of Christ indicated in the previous article: “Love … makes every difficulty easy, and bears all wrongs with equanimity. For it bears a burden without being weighted and renders sweet all that is bitter. Love of Jesus [Mary] spurs to great deeds and excites longing for that which is more perfect ... Love often knows no limits but overflows all bounds. Love feels no burden, thinks nothing of troubles, attempts more than it is able, and does not plead impossibility, because it believes that it may and can do all things. For this reason, it is able to do all, performing and effecting much where he who does not love fails and falls!” (The Imitation of Christ, Book 3, Chapter 5).
A Word of Warning!
Nobody can ever give you complete list of devotional practices in relation to Our Lady! If anyone pretends to do so, then they are insanely proud or just plain insane! Not that the list is infinite―only God is infinite―but try counting all the grains of sand on all the shores and sea beds of the world and you’ll get the idea! There are a certain number of kinds of foods in the world―but the way each person uses, combines and prepares those foods makes the possible variations and combinations uncountable. Similarly with vocabulary―there are only so many words in any language―yet no two people say the identical same things all day long and all year long! You should look upon, approach and use the following VERY LIMITED LIST of devotional practices with that in mind.
The following list―for the sake of sanity―HAS to be short and limited, but its purpose is not be totally inclusive, but to be indicative and suggestive and hopefully inspiring of further ideas that should spring to mind in reading through it. It is like giving you a list of words and allowing you to combine them as you wish and in a manner than meets and satisfies your daily schedule, environment, temperament, and even more importantly, THE CURRENT LEVEL OF YOUR DEVOTION (or lack of it). A weak person cannot lift heavy weights, nor will a strong person gain much satisfaction or benefit from lifting light weights. As our devotion grows―so should our devotional “workload” or “lifting-weight” grow with it. Some of the following suggestions will seem impossible to the devotionally weak―and others will seem ridiculously easy and insignificant to the devotionally strong.
Horses for Courses―Gauge the Age
Start small and build up your devotional workload as you grow stronger. Nobody can possibly imagine or dream of doing all these things―just as nobody can possibly imagine and cream of eating all the things they see in a supermarket―yet they still go into the supermarket, they still shop there, and they do not feel overwhelmed because they are not expected to buy everything, use everything and consume everything! The same applies to the following list.
The list will begin with devotional items and practices for BABIES & INFANTS, it will then pass onto devotional items and practices for CHILDREN, and will finally cover devotional items and practices for ADOLESCENTS & ADULTS. As they say in philosophy― “The greater contains the lesser!” ― meaning that adults can easily practice some of those things that are listed for babies, infants and children, but as philosophical axiom states: “One cannot give what one has not got!” ― which in this case means that a young child does not have the strength, endurance, knowledge and prudence of an adult and obviously cannot be expected to practice the harder aspects of devotion until they naturally increase in strength, endurance, knowledge and prudence. However, having said that, look at what the three children of Fatima―Lucia (aged 10), Francisco (aged 9) and Jacinta (aged 7) achieved! They managed to more than many adults have ever done!
This Week's Special Offers From The Devotion Supermarket
► The Baby Department
Our Lady’s Devotion Supermarket has “food” not only for adults―but also for babies and children. Just as in our physical life we are never too young to consume food and drink―likewise in the spiritual life nobody is ever too young to be fed the food and drink of devotion to Our Lady. A baby relies on its mother from the very beginning―if that is true in physical life, we must also make it to be true in the baby’s spiritual life. Even babies can be “fed” some very basic, easily “digestible” spiritual devotional food―however, it takes a DEVOTED parent to even think of doing so and it takes DEVOTION to keep doing so!
You might be surprised or shocked at the thought of teaching babies, or introducing babies to certain devotional practices in relation to Our Lady (and Our Lord for that matter). If that is the case, then you are forgetting that a baby is beginning to learn things from the very first moment of its existence! To simplify matters―and especially since babies are more passive (meaning they have things done to them) as opposed to being active (doing things for themselves), it obviously stands to reason that any introduction to a devotion to Our Lady will be more passive (the parent doing devotional things to the baby) rather than active (the baby doing those things for itself)―however, babies are quick to notice things and to copy things, so this valuable time in their lives should not be wasted. The principle or thought might have escaped you―but babies, like all humans, have been gifted with the FIVE SENSES―they see, they hear, they touch, they taste and they smell. It is important to channel the seeds of devotion through ALL THESE FIVE CHANNELS, so that religiosity―without them understanding anything about it―becomes a familiar, daily, frequent and inseparable part of their little incipient lives. Hence, you have to intelligent and creative about the way that you use relgion, its words, its signs, its sounds, its objects, etc., in channeling them into the baby's mind, heart and soul through its five external senses.
CONSECRATING THE BABY TO OUR LADY―If the priest who baptized your baby was “worth his salt”, then he will have consecrated your baby to Our Lady immediately after the baptism. This was―and still SHOULD be, but isn’t―the recommended (though not obligatory) practice before the Church hit the proverbial ceiling-fan after the Second Vatican Council. If your baby was not consecrated to Our Lady (and your child is still a baby―we speak of physical age and not maturity), then you should either approach the priest to see if he would formally do so, or, if he refuses or you think it highly unlikely that he would agree, then simply do the act of consecration yourself. Which act of consecration? There are many to found online―even in the Novenas to Our Lady on this website [look under “Prayers” and then “Novenas”]―just simply take the “best of” or the most appropriate parts or wording from those various consecrations and create your own personalized consecration for your baby. It is HIGHLY RECOMMENDED that you repeat the prayer of consecration over the baby at regular intervals―monthly, weekly or even daily.
THE USE OF SACRAMENTALS―The Church has given us Sacramentals (these are not to be confused with the Seven Sacraments) as a source and means of obtaining God’s grace. The long list of Sacramentals includes things like the the ritual blessing of objects (statues, pictures, Rosaries, Scapulars, medals, water, foods, vehicles, houses, etc.). Some of those blessed objects then, in turn, become Sacramentals for us―such as holy water, Rosaries, Scapulars and medals. All of this is a clue and indicator as to their possible use in the daily life of the developing, “grabbing-everything”, “putting-everything-in-the-mouth”, ever curious, all noticing baby.
Another Sacramental that is often overlooked and forgotten is the making of the SIGN OF THE CROSS―which was performed over your baby many times during the ceremony of Baptism. Many of the mothers of future saints―from the very first days of the baby’s life outside the womb― would take the baby’s tiny hand and make the baby trace the Sign of the Cross upon itself. This would not be an occasional practice, but it would be done many times a day―especially when the rest of the family would make the Sign of Cross before and after family prayers, before and after family meals, etc. In this way, a grace-attracting, grace-giving Sacramental is being ingrained into the baby’s daily routine. The Sign of the Cross could be made before and after breast-feeding; before and after diaper changes; whenever the baby awakes from sleep, or is put to sleep; when the baby starts crying, etc. Yet as often as possible, the making of the Sign of the Cross should be accompanied with something that visually brings Our Lord or Our Lady to mind―such as showing them a crucifix, statue or picture.
Likewise with the use of HOLY WATER―the baby could be made to dip its hand in the Holy Water before making the Sign of the Cross. The baby could be sprinkled with Holy Water at certain times throughout the day―though, as with the Sign of the Cross, the sprinkling should somehow be associated with Our Lord or Our Lady, which can be done by pointing to a crucifix, statue or picture of Them.
This brings us to the frequent use of CRUCIFIXES, STATUES & PICTURES of especially Our Lord and Our Lady―whom the baby should come to recognize and call by name, Jesus or Mary, just as much as the baby recognizes and calls its parents by the name of “momma” and “dada”―although in a baby dialect that may or may not sound like the real thing! It is important not to confuse the baby with many different images of Our Lord and Our Lady―otherwise it will start to call everyone “Jesus” or “Mary”! Introduce other images of Jesus and Mary once the baby is comfortable with the originals. Show the baby how to kiss the crucifix, statue or image―and say out loud: “Jesus I love you!” or “Mary I love you!” During the course of the day, often point out the crucifix on the wall and speak out the Name “Jesus” when you do. The same for statues and pictures. Have a statue next to you when you breast-feed, diaper change, etc. Or do these things near to where the crucifix, statue or picture is normally kept. You can also make a regular visit to the statue or image at Our Lady’s altar after each and every Mass―thus accustoming the baby to regularly seeing that image of statue of Our Lady. All in all, the purpose or goal is to let the baby see that Our Lord and Our Lady are really and truly part of your family, and thereby making the baby feel comfortable and home in their presence. You should also have the baby, as it becomes an infant, place flowers before the images and statues of Our Lord and Our Lady in your home or garden. All of this is gradually preparing the child's soul for a future more mature relationship with Jesus and Mary.
ROSARY BEADS, SCAPULARS & MEDALS should also be introduced in these early years―with obvious vigilance that they are not left unattended with things like medals―which they can easily put into the mouth and swallow! But partial exposure while supervised is recommended―teaching the baby to reverence them as much as is possible for a baby, teaching the baby to kiss the crucifix, scapular or medal. Enrollment in the Brown Scapular usually was done at the time of child’s First Holy Communion―though the child could be enrolled at an earlier age. However, it is not a bad thing―even advisable seeing the state of the world today―to have a baby wear certain blessed medals, such as the Miraculous Medal or the St. Benedict Medal. Some parents―especially when the child is still a baby, prefer to attach these medals to clothing rather than have a chain around the baby’s neck. The Miraculous Medal also has a ritual of enrollment in addition to its blessing―this could be done already at this stage or the child could be enrolled when they are older―but the Miraculous Medal should be word in either case.
The repeated use of SHORT PRAYERS or ONE-LINERS is also recommended―especially making sure that those prayers or one-liners contain the words Jesus and Mary.
Similar to the uses of spoken prayers or vocal prayers is the use of HYMNS or CANTICLES or little extracts of the sung parts of the MASS, such as the Kyrie Eleison, or opening lines of Gloria in Excelsis Deo, or Sanctus, or Agnus Dei―things that already accustom and familiarize the baby to what it will later hear during Mass―which will then make the baby more comfortable and accepting of those new surroundings. Why sing silly secular songs to the baby when there is a whole gamut of beautiful, soothing, spiritual melodies that we can draw from. If you do not possess a sweet, soothing singing voice―or cannot keep to the melody without going “flat” or “sharp” and are likely to “butcher” the beauty of the hymn, then play a CD, DVD or tape of some hymns or even Gregorian Chant in the background, or while putting the baby to sleep, or even whilst it sleeps.
If we are talking about audio electronics―then let us take the short step over to visual electronics, where there is a large religious source to be found in DVDs and VIDEO TAPES. Why sit a baby in front of a screen showing Disney characters when more would be done for the baby’s soul by exposing it to religious characters? Though, by comparison to the secular material out there, religious material is miniscule―nevertheless there is enough of it to use OCCASIONALLY to channel religious content into the baby’s soul by one of its five senses―namely, vision. The baby cannot understand Disney yet, but Disney it is forced to watch―so why not give it some healthier “food” instead of “junk food” that will be or no help to its growth in a knowledge, love and service of God?
You could write a whole book on this topic of babies and religion, but that is not the purpose of this article. Hopefully this mere “tip of an iceberg” triggers you creativity and imagination―for those who still have babies or grandparents who still have to deal with babies―to dig deeper and come up with your own modifications and derivations to the little that has already been said. However, link the above to some kind of living reality, let us take a page out of Fr. François Trochu’s biography of St. John Vianney and you will see some of the above “theory” put into “practice” in very earliest days of St. John Vianney’s life.
The Baby and Infant John Vianney
“Soon [the baby] John began to notice things. His mother took pleasure in pointing out to him the crucifix and the pious pictures … When the little arms became strong enough to move with some ease, she guided the tiny hand from the forehead to the breast, and from the breast to the shoulders [thus making the Sign of the Cross]. The child soon grew into the habit of doing this, so that one day―he was then about fifteen months old―his mother, having forgotten to help him to make the Sign of the Cross before giving him his food, the little one refused to open his mouth, at the same time vigorously shaking his head. Marie Vianney guessed what he meant, and, as soon as she had helped the tiny hand, the pursed-up lips opened spontaneously.
“His was one of those dispositions that are easily directed towards God. From the age of eighteen months, when the family met for night prayers, he would, of his own accord, kneel down with them―maybe merely from natural imitativeness―and he knew quite well how to join his little hands in prayer. Prayers ended, his pious mother put him to bed, and, before a final embrace, she bent over him, talking to him of Jesus, of Mary, of his Guardian Angel. In this way did the fond mother lull the child to sleep … John hardly ever left his mother’s side, busy as she was; on her part, she began the task of her little son’s education whilst doing her housework, teaching him in a manner that could be readily grasped by his childish mind. In this way she taught him the “Our Father” and the “Hail Mary” together with some elementary notions of God and of the soul … The little one, who was very wide awake for his age, would himself ask naive questions. What interested him most was the sweet mystery of Our Lord’s birth at Bethlehem and the story of the manger and the shepherds. These familiar talks were sometimes prolonged far into the night. For the sake of hearing the story of the Bible, John was willing to sit up late with his mother and Catherine―the most devout of his sisters.
“The boy had a Rosary which he greatly prized. Gothon, his sister, who was eighteen months younger, took a fancy to her brother’s beads, and, of course, wished to get possession of them. It came to a scene between brother and sister; there was screaming, stamping of feet, and even a preliminary skirmish, when suddenly, full of grief, the poor child ran to his mother. Gently, but firmly, she bade him give the beads to Gothon “Yes, my darling, give them to her for love of the good God.” John, though bathed in tears, immediately surrendered his precious Rosary. For a child of four this was surely no mean sacrifice! Instead of petting and fondling the child with a view to drying his tears, his mother gave him a small wooden statue of Our Lady.
“The rude [meaning “very basic”] image had long stood on the mantelpiece of the kitchen chimney, and the little one had often wished to possess it. At last it was his, really his! What joy! “Oh how I loved that statue!” he confessed seventy years later; “neither by day nor by night would I be parted from it. I should not have slept had I not had it beside me in my little bed . . . the Blessed Virgin was the object of my earliest affections; I loved her even before I knew her.”
“Some of his contemporaries, his sister Marguerite in particular, have related how, at the first sound of the Angelus, he was on his knees before anybody else. At other times he might be found in a corner of the house kneeling before the image of our Lady, which he had placed on a chair. Children do not fall victims to the foolish disease called human respect. Wherever he happened to be, whether at home, in the garden, in the street, John, following the example of his mother, was in the habit of “blessing the hour”―that is, so soon as he heard the clock strike the each hour of the day―he would cross himself and recite a “Hail Mary,” ending with another sign of the cross.
“Some women of the neighborhood, hearing the [four-year-old] child praying aloud, said to his parents: “He knows his litanies well. You will have to make him either a priest or a Brother.”
“Marie Vianney may not have had any inkling of the wonderful future of her favorite child; none the less, the beauty of his soul was precious in her eyes, and she spared no pains to keep from him the very shadow of sin: “See, my little John,” she used to say, “if your brothers and sisters were to offend the good God, it would indeed cause me much pain, but I should be far sorrier were you to offend Him.”
“Her little John was no ordinary child. Even before the powers of his mind had reached their full development, the privileged child of grace had made the first step out of the common way, for this seems to be the true explanation of the following occurrence.
“One evening―he was then about four years old―John left the house unnoticed. As soon as his mother became aware of his absence, she called to him by his name―but no answer came. With ever-increasing anxiety she looked for him in the yard, behind the straw rick and the piles of timber. The little one was not to be found. Yet he never failed to answer the very first call. As she proceeded in the direction of the stable, where he might be hiding, the distracted mother suddenly remembered with horror that deep pond full of murky water, from which the cattle were wont to drink! But what was her surprise when she beheld the spectacle that now presented itself to her eyes? There, in a corner of the stable, among the cattle peacefully chewing the cud, was her boy on his knees, praying with folded hands before his little statue of Our Lady. In an instant she had caught him in her arms, and, pressing him to her heart: “Oh my darling, you were here!” she cried, in a flood of tears. “Why hide yourself when you want to pray? You know we all say our prayers together!” The child, unable to think of anything but his mother’s grief, exclaimed: “Forgive me, mamma, I did not think! I will not do it again!”
“Mrs. Vianney was a woman of “eminent piety.” If at all possible, she would go to daily Mass. Catherine, her eldest daughter, accompanied her as a rule, but soon her favorite companion came to be the little four-year-old, whose precocious piety caused him to relish the things of God. Whenever the bells of the church nearby, announced that Mass was about to be said, John entreated his mother to let him go with her. The request was granted. She placed him before her in the family pew, and explained to him what the priest was doing at the altar. The child soon developed a love for the sacred ceremonies. However, his attention was divided: the embroidered vestment of the celebrant entranced him, whilst he was wholly overcome with admiration for the red cassock and white surplice of the altar boy. He, too, would have liked to serve at the altar, but how could his frail arms lift that heavy Missal? From time to time he turned to his mother; it was an inspiration merely to see her so absorbed in prayer, and as it were transfigured by an interior fire.
“In subsequent years, when people congratulated him on his early love for prayer and the Church, he used to say with many tears: “After God, I owe it to my mother; she was so good! Virtue passes readily from the heart of a mother into that of her children. A child that has the happiness of having a good mother, should never look at her or think of her without tears!” (Fr. François Trochu, The Curé D’Ars, St. Jean Marie Baptiste Vianney).
Warnings From Scripture and Our Lady
The above theory and practice show and prove the point that used to be made by the Jesuits―when they were still in a healthy spiritual state, now no longer―that if they could educate a child before and up to the ages of 7 or 8 years-old, then they could almost guarantee the future salvation of that child. Holy Scripture s peaks of the same principle, saying: “It is a proverb: ‘A young man according to his way, even when he is old he will not depart from it!’” (Proverbs 22:6). “As the days of thy youth, so also shall thy old age be!” (Deuternonomy 33:25). Too many parents spiritually waste the time of their babies and infants―time lost may never be regained and may even end up with not only being “time lost” but also a soul lost! “All thy children shall be taught of the Lord” (Isaias 54:13). “These words which I command thee this day, shall be in thy heart: And thou shalt tell them to thy children, and thou shalt meditate upon them sitting in thy house, and walking on thy journey, sleeping and rising” (Deuteronomy 6:6-7). “From thy infancy thou hast known the Holy Scriptures, which can instruct thee to salvation!” (2 Timothy 3:15).
As Our Lady instructed the Venerable Mary of Agreda: “Parents are naturally bound to instruct their children, from their infancy, in this knowledge of God and to direct them with solicitous care, so that they may at once see their ultimate end, and seek it … They should with great watchfulness withdraw them from the childishness and puerile trickishness―to which depraved nature will incline them if left without direction. If the fathers and mothers would be solicitous to prevent these vanities and perverted habits of their children, and would instruct them, from their infancy, in the knowledge of their God and Creator, then they would afterwards easily accustom them to know and adore Him … The proper education and instruction of children will do much toward making them more free and habituated to the practice of virtue, since thus they will be accustomed to follow the sure and safe guiding star of reason from its first dawn …
“I wish to warn thee of the cunning of Satan for the destruction of these works of the Lord. From the very moment in which mortals begin to have the use of their reason, each one of them is followed by many watchful and relentless demons. For as soon as the souls are in a position to raise their thoughts to the knowledge of their God and commence the practice of the virtues infused by Baptism, these demons, with incredible fury and astuteness, seek to root out the divine seed; and if they cannot succeed in this, they try to hinder its growth, and prevent it from bringing forth fruit by engaging men in vicious, useless, or trifling things. Thus they divert their thoughts from the Faith and from the pursuit of virtues, leading them to forget that they are Christians and diverting their attention from the knowledge of God. Moreover the same enemy instills into the parents a base neglectfulness and carnal love for their offspring; and he incites the teachers to carelessness, so that the children find no support against evil in their education, but become depraved and spoiled by many bad habits, losing sight of virtue and of their good inclinations and going the way of perdition. That those who walk in the way of salvation are the smaller number, is due to the vice and depraved habits imbibed in youth and nourished in childhood. For that saying of Deuteronomy is very true: “As the days of thy youth, so also shall thy old age be” (Deuteronomy 33:25).
“Hence the demons gain courage and increase their tyrannical influence over souls in the early years of man’s life, hoping that they will be able to induce men to commit so much the greater and the more frequent sins in later years, the more they have succeeded in drawing them into small and insignificant faults in their childhood. By these they draw them on to a state of blind presumption; for with each sin the soul loses more and more the power of resistance, subjects itself to the demon, and falls under the sway of its tyrannical enemies. The miserable yoke of wickedness is more and more firmly fastened upon it; the same is trodden underfoot by its own iniquity and urged onward under the sway of the devil from one precipice to another, from abyss to abyss (Psalm 41:8): a chastisement merited by all those, that allow themselves to be overcome by evildoing in the beginning. By these means Lucifer has hurled into Hell so great a number of souls and continues so to hurl them every day” (Taken from The Mystical City of God).
Therefore, if you have babies or infants in your care, take heed and put into practice the points made above. It is never too early a time to sow seeds of devotion to Our Lady in the soul of a child. Woe to those who neglect to do so―for, in place of the potential tree of devotion, they will instead soon find the weeds and thorns of the world, which will soon begin to gradually but relentlessly choke all spirituality from the soul and replace it with worldliness.
This Week's Special Offers From The Devotion Supermarket
► The Childhood Department
If you have done the shopping in the “Baby Department” early and in good time, and put your purchases to good use by planting the seeds of devotion in the soul of during the baby and infancy stage, then the childhood period should go more smoothly―for you will have limited the weeds of worldliness and will have already instilled a respectful and reverential attitude to the things of God from the very earliest years. If not, then you have work to do―weeding to do―planting to do. If the child has grown thus far on “junk food” then you can imagine how difficult it is wean such a child from “junk food” and have it accept “healthy food”!
Up to this point―during babyhood and infancy―the child’s exposure and growth in devotion to Our Lady has been “passive” (meaning that more has to be done for the child because the child can do very little for its own devotional growth). You could, broadly-speaking, call it “spoon-fed devotion”, where everything is presented to the child and the child simply slurps it in and swallows it. The older the child becomes, the more it becomes “active” while still remaining to a large degree “passive” too. In fact, the “active” (I do it) and “passive” (someone does it to me) stages are ever-present, even in adulthood―but in babyhood the “active” is almost at zero level, while the “passive” is almost 100%. As the baby passes through infancy and into childhood, the “active” part of its life increases―not only year by year, but week by week. Once the child is able to do certain things by itself and for itself; once the child’s reasoning and comprehension starts to develop, then the ways and methods of inspiring and cultivating a devotion to Our Lord and Our Lady allow for a much broader and much more mature approach. It is similar to the nutrition given to the child. As a baby, solids were extremely limited and most foods were in the form of liquids or reduced from solids to liquids. Once the child develops teeth and is able to chew, then solids are introduced on a regular basis. Similarly, when the child’s mind or intellect develops “intellectual teeth” that enable it to “intellectually chew things over”, then a whole new broad spectrum of materials come into play for furthering and deepening the child’s religious devotion.
However, since the mind is still immature and in its formative stages, the intellectual material has to be prudently simplified or “watered” down―much as in France, for example, children of a certain age would be allowed to drink a LITTLE wine at certain meals together with their parents, but the wine would be watered-down, that is to say, mixed with a large amount of water. As one long-time deceased bishop used to say, “It is much harder to teach the Faith to little children than older children or adults―because you have to have a mind that can simplify what is often complicated and present it in a way that us understandable without having sacrificed, discarded or modified that which is essential.”
Don’t Waste Time―Wait and It’s Too Late!
Generally speaking, once a child begins to understand and reason, then it of the utmost importance to seek and try ensure that this early development of the child is good and holy, that is godly and God-centered rather than worldly and fun-centered. As you probably know by experience―with your own children or by observing the children of others―this is far easier said than it is done! In fact, the rate of failure in this matter far surpasses the few meager successes that can be found scattered around only here or there. This brings to mind St. Louis de Montfort’s lament in his Letter to the Friends of the Cross, where he writes:
“A Friend of the Cross is one chosen by God from among ten thousand who have reason and sense for their only guide. He is truly divine, raised above reason and thoroughly opposed to the things of sense, for he lives in the light of true faith and burns with love for the Cross … Do you really know the voice of God and grace from the voice of the world and human nature? Do you distinctly hear the voice of God, our kind Father, pronouncing His threefold curse upon everyone who follows the world in its concupiscence: “Woe, woe, woe to the inhabitants of the Earth” (Apocalypse 8:13) … Dear Brethren, these are the two groups that appear before you each day, the followers of Christ and the followers of the world. On the right is our loving Savior’s group is barefooted, thorn-crowned, robed in His blood and weighted with a heavy cross. There is ONLY A HANDFUL OF PEOPLE WHO FOLLOW HIM, but they are the bravest of the brave. To the left is the world’s group, the devil’s in fact, WHICH IS FAR SUPERIOR IN NUMBER, and seemingly far more colorful and splendid in array. Fashionable folk are all in a hurry to enlist, the highways are overcrowded, although they are broad and ever broadening with the crowds that flow through in a torrent. These roads are strewn with flowers, bordered with all kinds of amusements and attractions and paved with gold and silver … To the right, THE LITTLE FLOCK that follows Jesus can speak only of tears, penance, prayer and contempt for worldly things ... Worldlings, on the contrary, rouse one another to persist in their unscrupulous depravity. ‘Enjoy life, peace and pleasure!’ they shout, “Enjoy life, peace and pleasure! Let us eat, let us drink, let us sing, let us dance, let us play! God is good, He did not make us to damn us, God does not forbid us to enjoy ourselves; we shall not be damned for that; away with scruples; we shall not die!’ And so they continue” (St. Louis de Montfort, Letter to the Friends of the Cross).
So What’s on Offer? ― What Can You Use and Do?
At this point―as with adulthood―as they say, “The sky’s the limit!” … “You are spoilt for choice!” Yet there is still enormous failure despite the resources and choices. As the proverbial saying goes: “You can lead a horse to water―but you cannot make it drink!” There are mountains of materials available to help kindle the bonfire of devotion―especially in this day and age, with the universal availability of many inexpensive books, internet resources that cost nothing but the time to research them, and the wide variety of self-education channels that are available besides books and internet, such as DVDs, CDs, video tapes, audio tapes, interactive media, etc.
So Many Resources―But So Much Failure!
Yet those devotional bonfires are not burning―especially among children―for statistics show that MOST CATHOLIC CHILDREN end up leaving the Faith entirely, or at least cease practicing it regularly, by the time they leave high school, college or university―OVER 90%. Something has gone wrong somewhere―and it is in childhood that the seeds of that apostasy or falling-away have been sown. Such things do not happen overnight―the child has been gradually “falling-out-of-love” with the Faith for a long, long time beforehand. The problem is essentially and basically this―a lack of TRUE and DEEP knowledge of Faith, a lack of TRUE devotion and TRUE spirituality on the part of parents (and teachers and priests) has, like a virus, spread to and contaminated the children―“Behold, everyone that useth a common proverb, shall use this against thee, saying: ‘As the mother was, so also is her daughter!’” (Ezechiel 16:44).
Furthermore, what God said in the Old Testament, is today 10 times more applicable than it was back then: “The Lord hath looked down from heaven upon the children of men, to see if there be any that understand and seek God. They are all gone aside, they are become unprofitable together … They are corrupt, and are become abominable in their ways!” (Psalm 13:1-3). Most are infected by the world because they have become disaffected with religion―the world has become their religion. Both children and parents gorge themselves on the world for hours every day―God receives mere scraps of time by comparison. A half-hearted, half-knowledgeable and dispirited Christianity―much like a half-hearted and dispirited team―can never and will never be victorious. That is why, speaking of the so-called “End Times”―which Our Lady told Lucia of Fatima, are our times―Our Lord laments: “The Son of man, when He cometh, shall He find, think you, Faith on Earth?” (Luke 18:8). Moreover, will He find Faith in the children of today?
Our Lady of Good Success already warned us: ““From the end of the 19th century and especially in the 20th century, the passions will erupt and there will be a total corruption of morals, for Satan will reign almost completely by means of the Masonic sects ... During this epoch the Church will find herself attacked by terrible assaults from the Masonic sect … They will focus particularly on the children, in order to achieve this general corruption. Woe to the children of these times! … The spirit of impurity that will permeate the atmosphere during these times. Like a filthy ocean, it will run through the streets, squares and public places with an astonishing liberty. There will be almost no virgin souls in the world … Moreover, in these unhappy times, there will be unbridled luxury which, acting thus to snare the rest into sin, will conquer innumerable frivolous souls who will be lost. Innocence will almost no longer be found in children, nor modesty in women, and in this supreme moment of need of the Church, those who should speak will fall silent ... Lucifer, together with a large number of demons, will be unloosed from Hell; they will put an end to Faith, little by little, even in those dedicated to God … The Christian spirit will rapidly decay, extinguishing the precious light of Faith, until it reaches the point that there will be an almost total and general corruption of morals … Evil books will be abundant on Earth and the spirits of darkness will spread everywhere a universal slackening of all that concerns the service of God ... as true Faith fades and false light will brighten the people … The true Faith to the Lord having been forgotten … disorder and the love of carnal pleasures will be spread all over the Earth. People will think of nothing but amusement.”
Are We Fighting a Losing Battle?
With most souls ending up in Hell; with most children leaving the Faith or ceasing to regularly practice the Faith; with attendance at Holy Mass on Sundays continually dropping universally―one has to ask the question: “Are we fighting a losing battle?” Yet that is perhaps the wrong way to phrase the question! We should be asking: “Why are we losing this battle?” More precisely, “Why are we losing a battle that we should be winning!” For as Holy Scripture says: “What shall we then say to these things? If God be for us, who is against us?” (Romans 8:31) … “The Lord God, Who is your leader, Himself will fight for you, as He did in Egypt in the sight of all!” (Deuteronomy 1:30). “The Lord your God Himself will fight for you, as He hath promised!” (Josue 23:10). “Fear them not: for the Lord your God will fight for you!” (Deuteronomy 3:22). “Our God will fight for us!” (2 Esdras 4:20). “Because the Lord your God is in the midst of you, and will fight for you against your enemies, to deliver you from danger” (Deuteronomy 20:4). “Be of good courage and let us fight for the city of our God: and the Lord will do what is good in his sight!” (2 Kings 10:12).
So why are we losing the battle? Why are we losing our children in the battle? Why are our children losing their Faith? Or are in the process of losing their Faith? The answer is quite simply the same answer that St. Augustine (feast day August 28th) gave to the question: “Why are our prayers not answered by God?” He gives three chief reasons: (1) because we pray for what is bad, (2) we pray badly, and (3) we are bad. In our case, we are losing the battle for similar reasons: (1) because we are fighting over the wrong things, (2) we are fighting in the wrong or bad way, using the wrong weapons, and (3) we are bad and therefore unworthy of God fighting for us.
Sole Solution to the Soul-ution
Yes―we have countless books on the Faith in general and devotion to Our Lady in particular. Yes―we have religion and catechism taught in Catholics schools and on Sundays in Catholic parishes. Yes―there are even religious movies and documentaries available for viewing. Yes―countless sermons have been heard on Sundays. Yes―families have some form of religious customs and spiritual exercises that they adhere to in their homes. Yet, as Fr. Frederick Faber writes in his Preface to his translation of St. Louis de Montfort’s True Devotion to Mary. Ponder these words carefully and resolve to do something about them―too much is at stake by neglecting to do so!
“All those who are likely to read this book [True Devotion to Mary], love God, and lament that they do not love Him more; all desire something for His glory—the spread of some good work, the success of some devotion, the coming of some good time. One man has been striving for years to overcome a particular fault, and has not succeeded. Another mourns, and almost wonders while he mourns, that so few of his relations and friends have been converted to the Faith. One grieves that he has not devotion enough; another that he has a cross to carry which is a peculiarly impossible cross to him; while a third has domestic troubles and family unhappinesses which feel almost incompatible with his salvation; and for all these things prayer appears to bring so little remedy.
“But what is the remedy that is wanted? What is the remedy indicated by God Himself? If we may rely on the disclosures of the saints, it is an immense increase of devotion to our Blessed Lady; but, remember, nothing short of an immense one. Mary is not half enough preached. Devotion to her is low and thin and poor. It is not the prominent characteristic of our religion which it ought to be. It has no Faith in itself. Hence it is that Jesus is not loved, that heretics are not converted, that the Church is not exalted; that souls which might be saints wither and dwindle; that the Sacraments are not rightly frequented, or souls enthusiastically evangelized. Thousands of souls perish because Mary is withheld from them. It is the miserable, unworthy shadow which we call our devotion to the Blessed Virgin that is the cause of all these wants and blights, these evils and omissions and declines. Yet, if we are to believe the revelations of the saints, God is pressing for a greater, a wider, a stronger, quite another devotion to His Blessed Mother. I cannot think of a higher work or a broader vocation for anyone than the simple spreading of this peculiar devotion of the Venerable Grignion De Montfort. Let a man but try it for himself, and his surprise at the graces it brings with it, and the transformations it causes in his soul [and the souls of his children], will soon convince him of its otherwise almost incredible efficacy as a means for the salvation of men, and for the coming of the kingdom of Christ. Oh, if Mary were but known, there would be no coldness to Jesus then! Oh, if Mary were but known, how much more wonderful would be our Faith, and how different would our Communions be! [and how different would our children be!]. Oh, if Mary were but known, how much happier, how much holier, how much less worldly should we [and our children] be, and how much more should we be living images of our sole Lord and Savior, her dearest and most blessed Son!” (Fr. Frederick Faber writes in his Preface to his translation of St. Louis de Montfort’s True Devotion to Mary).
Spiritual Thermodynamics & Spiritual Entropy
You have to be totally convinced of that―otherwise your life will not show it, and your children will not know it, and your children will not accept it or practice it. That is the reason why today’s children are so irreligious and so worldly―it is primarily because of their parents, who have no devotion, or have a fake or faulty devotion in the first place; and secondarily because of their teachers, who likewise have no devotion, or have a fake or faulty devotion; and thirdly, because of the priests and religious in their lives who have no devotion, or have a fake or faulty devotion. As the axiom goes: “You cannot give what you do not have!” Likewise, in the science of physics, there is an axiom called “The Second Law of Thermodynamics”, sometimes known as “The Law of Entropy” or, more simplistically, “The Law of Decay.”
The word “thermodynamics” comes from two root words: “thermo”― meaning heat, and “dynamic”― meaning power. Thus, the Laws of Thermodynamics are the Laws of “Heat Power.” Why are we talking about this obscure thing in the first place? Well, “Heat Power” brings to mind the idea of “Devotion Power” or “The Power of Devotion”―which, actually, comes down to the “The Power of Love” or “The Power of Charity”―and do we not relate the ideas of “love” and “charity” with the idea of “heat”? Yes, we do! We speak of “a burning love” and “a fiery love” ― we even pray to the Holy Ghost: “Enkindle in our hearts the fire of Thy love!”
“The Second Law of Thermodynamics” refers to the tendency for everything in nature to move towards and reach its most disorderly state. In other words, it is all about “things winding down”, or “things decaying or deteriorating”, or “things becoming increasingly disordered and less ordered.” The implications of “The Second Law of Thermodynamics” are considerable. Like a wind-up clock, the universe is winding down, as if at one point it was fully wound up and has been winding down ever since. The question is who wound up the clock? God, of course. God put total order in the universe―and man, through sin, has put disorder (that is to say, chaos) into the universe. Each sin that is committed, increases the disorder and chaos in the universe and decreases the order within the universe. Through the domino effect of disordered sin, or sinful chaos, the universe has been winding down. Even man, because of sin, was doomed to “wind-down” to eventual death.
This is where the other word used above―“entropy”― comes into play. “Entropy” is defined as unusable energy within a closed or isolated system―such as the universe for example. Put more simply, “entropy” measures disorder or chaos or decay within things or systems. As usable energy decreases and unusable energy increases, “entropy” is said to increase. To better understand that, think in terms of water temperature―as water grows more cold, it automatically becomes less hot. Or think of it in health terms―as someone becomes more sick, they become less healthy. Spiritually, when someone becomes more sinful, they become less virtuous; as they become more ignorant, they become less knowledgeable; as they become more lukewarm, then become less fervent. In simple terms, the less entropy (disorder or chaos or decay) that is present in any system, means that there is more order present within the system. On the other hand, the more entropy (disorder or chaos or decay) there is, the less order there is to be found. Entropy is a measure of disorder, chaos, decay or deterioration within any closed system.
The universe is constantly losing usable energy and never gaining. In simple terms, you see this in our human bodies deteriorating or winding-down and becoming weaker and more sick with increasing age. Cars do not get better with age, but gradually “wind-down” by having all kinds of mechanical failures and break down with time―unless there is some outside human intervention in the form of car maintenance and repair. Likewise, building do not improve with age, but “wind-down”―unless there is some outside human intervention in the form of building maintenance and repair. The same applies to the whole universe. We logically conclude the universe is not eternal. The universe had a finite beginning ― the moment at which it was at “zero entropy” (meaning that it was in most ordered possible state, with no disorder or chaos present).
Everything is winding down―and we even see that with our Faith, which will wind down to the point that Our Lord spoke of, when He said: “The Son of man, when He cometh, shall He find, think you, Faith on Earth?” (Luke 18:8). Everything will consequently and inescapably wind down―unless there is an external intervention from somewhere―which is the intervention of God, His Providence and His Grace. This will help you to better understand the famous quote―which actually implicitly embodies “The Second Law of Thermodynamics”―found in the Soul of the Apostolate, by the Trappist monk, Jean-Baptiste Chautard: “A holy priest makes a fervent people; a fervent priest a pious people; a pious priest a fairly good people; a fairly good priest, a godless people.” Which you could expand to read as follows: “A saintly priest will produce a holy parish. Whereas a holy priest will only produce a fervent parish. A fervent priest will merely produce a good parish; while a good priest will produce a lukewarm parish. However, a lukewarm priest will produce a parish of devils.” The same applies in relation to parents (priest) and their children (parish), as well as teachers and their students.
Devotional Entropy
Applying all of the above to the question and matter at hand―namely, planting, enkindling, growing and perfecting devotion to Our Lady in children―it should have struck you by now that unless there is some outside intervention upon the children, then what little (if any) devotion they have will inevitably “wind-down”, deteriorate and decay. Who hasn’t seen countless such cases where a child, who perhaps had a sincere devotion to prayer at the age of 4 or 5, grew up to almost lose that prayerfulness by the end of their teen years? Sadly, the cases are countless! What went wrong? In most cases the “outside intervention” was either totally lacking, or infrequently shown, or was of very poor quality.
Most priests, parents and teachers have accustomed themselves to “run of the fumes” of devotion, as their “gas-tank” of devotion is almost always invariably “empty”. They rarely stop by the various “gas-stations” of devotion―and whenever they do, they put in too little “gas of devotion.” Thus they never ever go very far along the spiritual road to Heaven, preferring the short distances of worldly travel. Thus they have little “gas of devotion” to spare to give to their parishioners, children or students.
Furthermore, the quality of “gas” that they have is of the “cheap” kind―which does much harm to their “spiritual engine”, the soul, clogging it up and causing continual misfiring and loss of pulling-power. They barely crawl along when they should be speeding along! Such a “vehicle” inspires little confidence in their children, who prefer the more attractive worldly models they see zooming around everywhere.
Here is Your List―A Case of Love or Lose
As already stated earlier―the list of possibilities wherewith children can be helped to grow in a devotion to Our Lady is truly limitless―for, as they say: “There are nine ways to skin a cat!” but there are nine-million ways in which to sow and grow a devotion to Our Lady. It is not so much what you choose to do, or how many things you choose to try―what really matters and what truly strikes a chord in the mind and heart of the child is seeing a sincere love in you, who are the “Sower of the Seed.” If there is no real spark of love or devotion in you towards Our Lady―then don’t even dream of your child getting one! It is not what you do, but the love and devotion that you do it with that really counts. It is for this reason that the Legion of Mary Handbook states:
“The materialistic systems profess the love and service of man. They have preached a hollow gospel of fraternity. Millions have believed that gospel. In its name, they deserted a religion which they thought to be inert, and they submitted enthusiastically to despotisms. They were convinced that their new leaders loved them best; so they followed them, and now they are trying ardently to induce all mankind to join them. They seem to be in the ascendant. And yet the position is not a hopeless one. There is a way of bringing back to Faith those determined millions, and of saving countless other millions. That hope lies in the application of a great principle which rules the world, and which the Saint of Ars, John Vianney, has stated thus: “The world belongs to him who loves it most, and who proves that love!” Those millions will never listen to the enunciation of the truths of Faith. But they cannot help seeing, and being moved by a real Faith which operates through a real heroic love for all men. Convince them that the Church loves them most, and they will turn their back on those who rule them now. They will return to Faith in spite of everything. They will even lay down their lives for that Faith. No common love can conquer men thus! Neither will it be accomplished by a mediocre Catholicism, which can hardly preserve itself. It can be done by a Catholicism which loves Christ its Lord with all its heart, and then sees Him and loves Him in all men of whatsoever description. But this supreme charity of Christ must be practiced on such a scale that they, who look on, are driven to admit that it is indeed a characteristic of the Church, and not merely the acts of some sublime members of the Church. Therefore, it must be exhibited in the lives of the general body of the laity” (Legion of Mary Handbook, §159).
For Younger Children
► READING―Reading the lives of child saints―especially those in whose lives Mary played a major role. Hence you have wonderful examples given to children by the three seers of Fatima: Lucia, Francisco and Jacinta. Their lives should not only by “dryly” read, but their lives should also be part of a regular discussion and debate in family or at school. There are MANY books available that deal with Fatima and the three children―and their age range (10 years old, 9 years old and 7 years old) is ideal for children below the age of adolescence. Other such saints include St. Bernadette of Lourdes; Melanie and Maximin at La Salette.
Sadly, there are VERY FEW books out there that simplify St. Louis de Montfort’s True Devotion to Mary in a style and simplicity that easily “digested” by children. There is a book entitled Leading Little Ones to Mary, which decent though it is, still does little by way of faithfully and simply reflecting the key concepts of St. Louis. Perhaps with time such a book will appear. However, the simplification of St. Louis de Montfort’s short booklet, The Secret of Mary, should not be too difficult for most parents and teachers. Another good book, that is very understandable for the child’s mind, is St. Louis de Montfort’s The Secret of the Rosary. There are of course many more books out there. Whichever you choose, you should aim at short daily readings, and also have a variety of books to read from―so that it is not the same book every single day until it is completed. In fact, if you keep the reading short―a few paragraphs or one long paragraph―then there is nothing to stop you from reading from different books, several times a day, for two or three minutes at a time. Especially important is reading to children LAST THING AT NIGHT before they go bed or to sleep. This helps to partially clear all other useless and vain thoughts from the mind and leaves (hopefully) a spiritual or religious thought in their mind before they fall asleep.
However, regardless of what you read and how often you read―if you yourself have little or no real devotion to Our Lady, then that will very quickly be picked up by the child, who will sooner or later see the hypocrisy in it, of which we are all guilty of in more than one way―in effect saying: “Do not do as I do, but do as I say!”―this could well repel the child from embracing a true devotion to Our Lady and being content with a false or faulty one instead.
► PRAYING―Even though spiritual reading is already a prayer―for, as St. Thomas Aquinas says: “Prayer is the raising of the mind and heart to God” in any way whatsoever―vocal prayers are of great importance, for they are, in a sense, a direct communication or conversation with God, Our Lord, Our Lady, the angels and the saints. Moreover, Our Lady came at Fatima to insist upon the vocal prayer of the Holy Rosary, saying that, not only should it be prayed every day, but adding―both at Fatima and Akita―that we should pray the Rosary a lot: “Pray, pray very much, and make sacrifices for sinners; for many souls go to Hell, because there are none to sacrifice themselves and pray for them! … Pray very much the prayers of the Rosary!” Furthermore, Our Lady does not just address herself to adults (Akita), but also to young children (Fatima)―thus the daily Rosary is a daily requirement for children too. Additionally, 9-year-old Francisco was told that one daily Rosary was insufficient for him and that he would have to pray many Rosaries―which he humbly did.
Nevertheless, it has to be admitted that the Rosary, not only can be, but will be boring to every child―unless you do something to “pep” it up, to “spice” it up, to “flavor” it―just as you do with the food that you eat. You do buy a piece of meat and just slam it on the plate of your child without first seasoning and cooking it! Well, if Jesus says: “Not in bread alone doth man live, but in every word that proceedeth from the mouth of God!” (Matthew 4:4)―then your Rosary is the “bread of the word of God” and you must prepare it before you eat it and feed it to others. In fact, what better incentive is there to begin meditating the Rosary yourself―for your food becomes the food your children―much like a mother eats and drinks herself, and then breast-feeds her babies.
A word of caution, though, has to be given. With young children, avoid falling into the two extremes of meditation―(1) avoid making the meditation TOO SHORT, which would be like a few drops or rain in a drought, and (2) avoid making the meditation TOO LONG and perhaps even avoid meditating every single mystery, which would then make the whole 5-decade Rosary too long for a young child. Either divide your 5-decade Rosary into 5 periods of the day (which can be difficult on school days, but ideal if you home-school), or pick one “juicy” mystery that is easy to meditate and give it “center-stage” and all the “spotlights” during the 5-decade family Rosary. For children, the use of pictures or imagery or even a short clip from a religious movie (with caution for it could distract instead of inspire) is highly recommended―for this is akin to spicing, seasoning and flavoring your food, except here you flavor and season the 15-course meal of the Holy Rosary.
Another way is too pick one mystery as the focal point of the whole day―asking everyone to think about it during the day, while at work or at school, and then, before the family Rosary in the evening, sit down and have “meditative discussion” about who has uncovered what points or treasures during the day. These are just “sparking suggestions” that could and should “spark” a whole bunch of “offshoot ideas” on how to best make the Rosary come alive and be made interesting, informative and life-changing for you and your child or student.
As for other prayers―as St. Augustine says, practice the liberty of the children of God. Approach prayer as you would food―eat healthily, meaning say prayers that will feed the needs of your life and avoid prayers that mean nothing to you and do not dovetail with your circumstances, hopes, needs, problems or tribulations. Also, as with food, eating a little but often throughout the day, is better than eating everything in one single meal. Thirdly, give the children something of what they like―but also give them some “greens” and things they might not like, but which will do them a lot of good. Do not feed them sugar all the time, but sparingly―for as they say, “Bitter is better” and we get to Heaven through the Cross and not through Comfort.
► THE HOLY SACRIFICE OF THE MASS AND THE HOLY EUCHARIST―Finally, a word on the Holy Sacrifice of the Mass as part of devotion to Our Lady. The Blessed Virgin Mary was stood at the foot of the Cross as her Son dies upon it. The Holy Sacrifice of the Mass is a perpetual re-presentation or re-enactment of the bloody Sacrifice of Calvary in a mystical and unbloody manner upon our altars. It is the greatest treasure that we have in the spiritual treasure chest of prayers―after which come The Divine Office (the Breviary) which is the Public Prayer of Christ and His Church, and then comes the Holy Rosary. If your children or students have little or no love for the Mass, then whose fault is that? It is to a large degree your fault as a parent or as a teacher. If you are meant to educate Christ’s little ones― “Jesus said to them: ‘Suffer the little children, and forbid them not to come to Me―for the Kingdom of Heaven is for such!’” (Matthew 19:14)―then you can bet your life on the fact that Christ wants them to know and love His greatest gift to them: the sacrifice of Himself on the Cross upon Calvary, and upon the altars of the Catholic Church. Your job is to see to it that those “little children” truly know and love that Holy Sacrifice. However, yet again, you cannot give what you have not got! You cannot “wax lyrical” with praise for the Mass if you yourself barely love it and rarely attend it. Furthermore, you have to be ready to “comply” with your child’s wishes (if they ever occur) to go and attend an extra Mass outside of the customary Sunday Mass―that will put you and your values under scrutiny! What excuse will you have in saying: “No, we can’t! Because we have to … [go somewhere else, do something else]” What is more important than the Mass? You risk having your false sense of values exposed by your child!
The “offshoot” or “product” or “consequence” of the Holy Sacrifice of the Mass is the Holy Eucharist―which comes into being during the consecration of the Mass. The Holy Eucharist remains after Mass is over by what we call the “Real Presence” of Jesus with His Body, Blood, Soul and Divinity in the Blessed Sacrament of the Altar. Just like the Holy Sacrifice of the Mass, the Holy Eucharist in the Blessed Sacrament of the Altar is the greatest thing we have this side of Heaven. We all know that in theory―or we should know that. Yet what happens in practice? Does our practice live up to the theory? If it is the greatest thing we have this side of Heaven, why is it the greatest negligence this side of Heaven? Why are the churches empty? They are empty because our minds and hearts are empty! We never read about the Mass or the Blessed Sacrament―either privately or as a family. We never talk about the Mass or Blessed Sacrament in family―but we talk about everything else that is of lesser importance. We know little or nothing about the history of the Mass or the prayers of the Mass or the Blessed Sacrament―that is why we talk so little of the Mass or the Blessed Sacrament. If you do not have a great, fervent love for the Holy Mass and the Blessed Sacrament―do you think God will wave a magic wand and magically give such a love to your children or students? As the Church teaches― “God does not do the extraordinary when the ordinary suffices”―and, ordinarily, your efforts and teaching should suffice―but they will not suffice if they are insufficient! As one venerable bishop used to say: “The whole Faith can be taught from the vantage point of the Holy Sacrifice of the Mass, or even from the vantage point of Our Lady”―but who is there that does that?
► SPIRITUAL CONVERSATIONS―Such spiritual conversations are an informal and sometimes extremely powerful way of both ‘praying’ (raising the mind and heart to God) and allow for more flexibility and ingenuity in penetrating, detoxifying and influencing the child’s naturally worldly mind. Parents and teachers grossly neglect such opportunities for furthering the growth of Faith and devotion. For Holy Scripture commands: “Whether you eat or drink, or whatsoever else you do, do all to the glory of God” (1 Corinthians 10:31). God and links to God can be found in every single thing that exists in this world―but you have to have a mind that can ssee those links―and that only comes with the practice of constantly looking for those links―but THEY ARE THERE! “But all men are vain, in whom there is not the knowledge of God: and who by these good things that are seen, could not understand Him that is, neither by attending to the works have acknowledged Who was the workman” (Wisdom 13:1). However, once again, you cannot just “turn-it-on-at-the-flick-of-a-switch”―such spiritual conversations can only sound sincere if they are coming from a mind that is striving to live in the presence of God continually―which, sad to say, is rare today, as most people live continually in the presence of their smartphone, tablet, laptop or TV screen. “They are of the world: therefore of the world they speak” (1 John 4:5).
► SPIRITUAL LISTENING―Just as one measly multi-vitamin pill, taken once a week, is unlikely to overcome a disease―likewise, one “multi-vitamin sermon” on Sunday is not going to detoxify anyone from sinfulness and worldliness. The Sunday sermon is an “off-the-peg” piece of “spiritual clothing” that vainly hopes to be a perfect “fit” for everyone in sitting and yawning in the pews. It is not going to happen! Yes―some things are “universal” in that they apply to everybody―but everybody is also different with different weaknesses and failings. “Tailor-made” is always better than “off-the-peg”―and it is parents and teachers who see the child at close quarters―they have, so to speak, a better “measurement” of the child or student.
This leads to two points―the first one is that the parent or teacher should be spending time in researching spiritual materials that are a “perfect-fit” for each child―and then, once having made a “suit of clothes” from all these pieces, they should―week-in-and-week-out―deliver what they discover to the child by personally talking to, encouraging, warning, reprimanding or praising, and guiding that child. Not to do so is to ill-equip a child or student for what will then be an extremely difficult and dangerous, if not impossible journey to Heaven. Yes―if you have brought a child into this world, then you have brought a child into this world to know, love and serve God and to finally attain God in Heaven. Who is going to do that if not you? You do this on a material and physical level―feeding, clothing, sheltering, teaching and protecting your child! Why is it not done with even greater zeal and effect on the spiritual level―which is the more important level? The same applies to teachers! Why are you a Catholic teacher? For the money? For the praise? For the fun of fit? A teacher is a “stand-in” for THE TEACHER―Jesus Christ. Why is Jesus Christ (and Our Lady and everything else that pertains to the Faith) so low and so neglected on the list of things that you have to do? It is an enormous privilege to be called into the ranks of Catholic Teachers―who could be said to be, in a loose sense, “The (Lay) Apostles of Our Lord.” And what did Our Lord command His Apostles to do? “Going therefore, teach ye all nations … Teaching them to observe ALL THINGS whatsoever I have commanded you” (Matthew 28:19-20).
“All things” is not “some things” or “the things that interest you” or “the things that you prefer” or “the things you think they will like”, etc. What part of ALL is it that you do not understand? That is why Our Lady of Fatima gave both “sugar and spice”―she told the children they would go to Heaven, yet she showed them a vision of Hell―of which Sr. Lucia of Fatima said that they would have died on the spot seeing it, had not the grace of God kept them alive! Just think about that for a minute! She showed a life-threatening vision of Hell to a 10-year-old, a 9-year-old and a 7-year-old! If she did that in America today, parents would sue Our Lady for emotional cruelty to their children! Who is there that speaks about Hell today? It is almost a taboo subject, a “hate-crime”, an act of “terrorism”. Yet Hell is part and parcel of the “ALL THINGS” that Our Lord commanded MUST be taught, not just all children, but to all nations.
All the other things that are usually mentioned as a part of devotion to Our Lady―this or that prayer; this or that novena; this or that Rosary (regular Rosary or Seven Sorrows Rosary); this or that image and statue; this or that medal; this or that book; this or that pilgrimage; this or that spiritual exercise, procession, etc. ― and the particular list would number thousands ― all depends ultimately on having the “spark” of devotion in our souls. It is like a bonfire―you can bring all the wood that you can find, you can make it the largest bonfire the world has ever seen, you can stack the wood a mile-high―but if you cannot create a spark to light it, then it is useless. The spark must come from somewhere. The odds are that the fire of your devotion is deficient, insufficient to light a bonfire of devotion in others. So before you try heal others―heal yourself: “Physician, heal thyself!” (Luke 4:23). “My son, in thy sickness neglect not thyself, but pray to the Lord, and he shall heal thee!” (Ecclesiasticus 38:9).
Providential Feasts and Examples
Providentially, at this moment in time, August 27th, we celebrate the feast of St. Joseph Calasanctius―whose life dovetails with the subject we are addressing, namely, the instruction and education of children. While he was still a child he used to call his companions together and teach them the mysteries of the Faith and prayers. He became a priest because of a vow he had taken, and he consequently led a life of great austerity, chastising his body with vigils and fasting, and spending day and night in prayer and the contemplation of heavenly things―which is exactly what has been recommended above to one degree or another. When he had received from God the commission to devote himself to the education and formation of boys―especially poor boys―in the knowledge and love of God, he founded the Order of the Poor Regular Clerks of the Pious Schools of the Mother of God, who took, as their special work, the task of teaching boys. Because of this work, he underwent innumerable labors and hardships with an invincible spirit. The Collect or Prayer for the August 27th feast of St. Joseph Calasanctius, is especially appropriate for this topic: “O God, Who wast pleased to provide a new help for thy Church by raising up Thy holy Confessor Joseph to train up the young in the spirit of understanding and godliness, we beseech thee for his sake, and by his prayers, to grant us the grace always so to work and so to teach, that we may finally attain unto Thy everlasting joy.”
You may think all this is impossible! You may think it is too late to change your children or repair the damage caused by your negligence and ignorance. Well think again! Think of St. Augustine (feast day August 28th) who was wayward form his childhood, yet who not only converted, not only became a priest, not only became a bishop, not only became a saint, but also entered the saintly ranks of the Fathers and Doctors of the Church! What is impossible with men is possible with God. Our Lady said to Archangel Gabriel: “‘How shall this be done, because I know not man?’ And the angel answering, said to her: ‘No word shall be impossible with God!’” (Luke 1:34-37). “And Jesus beholding, said to them: ‘With men this is impossible: but with God all things are possible!’” (Matthew 19:26). “And in all things whatsoever you shall ask in prayer, believing, you shall receive!” (Matthew 21:22).
Imagine walking past a top-class restaurant and seeing a sign at its entrance saying: “Walk Right In! Eat All You Want! All You Can Eat For Free! At No Cost To You!” Most people would not think twice about entering that restaurant and “tucking-in” or “gorging” themselves on whatever they could find. They would eat more that would usually eat―because it is being given away for free. Even if there was a charge of $1 for the deal, most people would snap-it-up immediately.
Now, as you well know, Our Lord said to the devil: “It is written, that Man liveth not by bread alone, but by every word of God!” (Luke 4:4) … “It is written, ‘Not in bread alone doth man live, but in every word that proceedeth from the mouth of God!’” (Matthew 4:4). Our Lord is here referring to Old Testament Scriptures, where Moses reminds the Israelites of God’s “All You Can Eat” service during their 40 years of wandering in the desert, when God miraculously fed them for free with manna that fell from Heaven: “He afflicted thee with want, and gave thee manna for thy food, which neither thou nor thy fathers knew―to show that not in bread alone doth man live, but in every word that proceedeth from the mouth of God!” (Deuteronomy 8:3).
In a certain sense, the same “All You Can Eat” offer is being made by Our Lady’s top class restaurant ―Devotion to Mary. Everything is “laid-on-plate” for you! You are almost “spoon-fed”! It costs you nothing but the time it takes to “eat” what she has to offer―and the menu is so varied, it would take you days to read through it! Yet, very strangely, Our Lady’s restaurant is almost deserted! Most of the tables and chairs are unoccupied. The parking lot is almost empty.
Yet across the road, Satan’s Sinburger Eatery and Drive-Thru is thriving like you could never imagine! Satan is offering everything for free and no cost to the customer―at least not for now―it is a case of “Eat All You Want And Pay Later!” Satan’s parking lot is jam-packed, there are long-lines at the door waiting for a vacant table, the Drive-Thru is like a long-winding snake or serpent, stretching back out of the parking-lot with its tail several miles down the road! Every item on the menu is smeared with Satan’s Sinful Sauce―a very addictive concoction made up of special Satanic blend of the Seven Deadly Sins―and everything is freshly baked, roasted, toasted, seared and sizzled, smoked and barbecued on Satan’s Fires of Hell. The crowds can’t get enough of it and keep coming back for more―hence Satan’s Sinburger Eatery and Drive-Thru is open 24 hours a day, 7 days a week, each and every year―it will only close at the End of the World, when Christ will come to audit and settle accounts.
The Devotion Supermarket―The Whole Caboodle
However, if we do not want to eat at Our Lady’s restaurant―and quite frankly, Satan’s Sinburger Eatery is not an option―then we should at least shop for our spiritual food at Our Lady’s Devotion Supermarket. Most of foods are free―or very reasonably priced―and almost all of them have an eternal shelf-life or longevity, for they never spoil, rot, grow stale or moldy. Once you have them―they keep forever and a little goes a long, long way!
To begin with, let us just do a “devotion dump” of everything there is―or at least a large number of things. Afterwards, you can pick and choose what you want―much like shopping in a supermarket, where you see absolutely everything put on display in dozens of aisles, from which you take what you need or want. So, though the list may seem overwhelming, it is not expected―as in the supermarket―that you ‘buy’ everything. However, the richer a person is, the more they are inclined to buy. Similarly, the “richer” we are in Charity, the more we will be inclined to do―as the passage from The Imitation of Christ indicated in the previous article: “Love … makes every difficulty easy, and bears all wrongs with equanimity. For it bears a burden without being weighted and renders sweet all that is bitter. Love of Jesus [Mary] spurs to great deeds and excites longing for that which is more perfect ... Love often knows no limits but overflows all bounds. Love feels no burden, thinks nothing of troubles, attempts more than it is able, and does not plead impossibility, because it believes that it may and can do all things. For this reason, it is able to do all, performing and effecting much where he who does not love fails and falls!” (The Imitation of Christ, Book 3, Chapter 5).
A Word of Warning!
Nobody can ever give you complete list of devotional practices in relation to Our Lady! If anyone pretends to do so, then they are insanely proud or just plain insane! Not that the list is infinite―only God is infinite―but try counting all the grains of sand on all the shores and sea beds of the world and you’ll get the idea! There are a certain number of kinds of foods in the world―but the way each person uses, combines and prepares those foods makes the possible variations and combinations uncountable. Similarly with vocabulary―there are only so many words in any language―yet no two people say the identical same things all day long and all year long! You should look upon, approach and use the following VERY LIMITED LIST of devotional practices with that in mind.
The following list―for the sake of sanity―HAS to be short and limited, but its purpose is not be totally inclusive, but to be indicative and suggestive and hopefully inspiring of further ideas that should spring to mind in reading through it. It is like giving you a list of words and allowing you to combine them as you wish and in a manner than meets and satisfies your daily schedule, environment, temperament, and even more importantly, THE CURRENT LEVEL OF YOUR DEVOTION (or lack of it). A weak person cannot lift heavy weights, nor will a strong person gain much satisfaction or benefit from lifting light weights. As our devotion grows―so should our devotional “workload” or “lifting-weight” grow with it. Some of the following suggestions will seem impossible to the devotionally weak―and others will seem ridiculously easy and insignificant to the devotionally strong.
Horses for Courses―Gauge the Age
Start small and build up your devotional workload as you grow stronger. Nobody can possibly imagine or dream of doing all these things―just as nobody can possibly imagine and cream of eating all the things they see in a supermarket―yet they still go into the supermarket, they still shop there, and they do not feel overwhelmed because they are not expected to buy everything, use everything and consume everything! The same applies to the following list.
The list will begin with devotional items and practices for BABIES & INFANTS, it will then pass onto devotional items and practices for CHILDREN, and will finally cover devotional items and practices for ADOLESCENTS & ADULTS. As they say in philosophy― “The greater contains the lesser!” ― meaning that adults can easily practice some of those things that are listed for babies, infants and children, but as philosophical axiom states: “One cannot give what one has not got!” ― which in this case means that a young child does not have the strength, endurance, knowledge and prudence of an adult and obviously cannot be expected to practice the harder aspects of devotion until they naturally increase in strength, endurance, knowledge and prudence. However, having said that, look at what the three children of Fatima―Lucia (aged 10), Francisco (aged 9) and Jacinta (aged 7) achieved! They managed to more than many adults have ever done!
This Week's Special Offers From The Devotion Supermarket
► The Baby Department
Our Lady’s Devotion Supermarket has “food” not only for adults―but also for babies and children. Just as in our physical life we are never too young to consume food and drink―likewise in the spiritual life nobody is ever too young to be fed the food and drink of devotion to Our Lady. A baby relies on its mother from the very beginning―if that is true in physical life, we must also make it to be true in the baby’s spiritual life. Even babies can be “fed” some very basic, easily “digestible” spiritual devotional food―however, it takes a DEVOTED parent to even think of doing so and it takes DEVOTION to keep doing so!
You might be surprised or shocked at the thought of teaching babies, or introducing babies to certain devotional practices in relation to Our Lady (and Our Lord for that matter). If that is the case, then you are forgetting that a baby is beginning to learn things from the very first moment of its existence! To simplify matters―and especially since babies are more passive (meaning they have things done to them) as opposed to being active (doing things for themselves), it obviously stands to reason that any introduction to a devotion to Our Lady will be more passive (the parent doing devotional things to the baby) rather than active (the baby doing those things for itself)―however, babies are quick to notice things and to copy things, so this valuable time in their lives should not be wasted. The principle or thought might have escaped you―but babies, like all humans, have been gifted with the FIVE SENSES―they see, they hear, they touch, they taste and they smell. It is important to channel the seeds of devotion through ALL THESE FIVE CHANNELS, so that religiosity―without them understanding anything about it―becomes a familiar, daily, frequent and inseparable part of their little incipient lives. Hence, you have to intelligent and creative about the way that you use relgion, its words, its signs, its sounds, its objects, etc., in channeling them into the baby's mind, heart and soul through its five external senses.
CONSECRATING THE BABY TO OUR LADY―If the priest who baptized your baby was “worth his salt”, then he will have consecrated your baby to Our Lady immediately after the baptism. This was―and still SHOULD be, but isn’t―the recommended (though not obligatory) practice before the Church hit the proverbial ceiling-fan after the Second Vatican Council. If your baby was not consecrated to Our Lady (and your child is still a baby―we speak of physical age and not maturity), then you should either approach the priest to see if he would formally do so, or, if he refuses or you think it highly unlikely that he would agree, then simply do the act of consecration yourself. Which act of consecration? There are many to found online―even in the Novenas to Our Lady on this website [look under “Prayers” and then “Novenas”]―just simply take the “best of” or the most appropriate parts or wording from those various consecrations and create your own personalized consecration for your baby. It is HIGHLY RECOMMENDED that you repeat the prayer of consecration over the baby at regular intervals―monthly, weekly or even daily.
THE USE OF SACRAMENTALS―The Church has given us Sacramentals (these are not to be confused with the Seven Sacraments) as a source and means of obtaining God’s grace. The long list of Sacramentals includes things like the the ritual blessing of objects (statues, pictures, Rosaries, Scapulars, medals, water, foods, vehicles, houses, etc.). Some of those blessed objects then, in turn, become Sacramentals for us―such as holy water, Rosaries, Scapulars and medals. All of this is a clue and indicator as to their possible use in the daily life of the developing, “grabbing-everything”, “putting-everything-in-the-mouth”, ever curious, all noticing baby.
Another Sacramental that is often overlooked and forgotten is the making of the SIGN OF THE CROSS―which was performed over your baby many times during the ceremony of Baptism. Many of the mothers of future saints―from the very first days of the baby’s life outside the womb― would take the baby’s tiny hand and make the baby trace the Sign of the Cross upon itself. This would not be an occasional practice, but it would be done many times a day―especially when the rest of the family would make the Sign of Cross before and after family prayers, before and after family meals, etc. In this way, a grace-attracting, grace-giving Sacramental is being ingrained into the baby’s daily routine. The Sign of the Cross could be made before and after breast-feeding; before and after diaper changes; whenever the baby awakes from sleep, or is put to sleep; when the baby starts crying, etc. Yet as often as possible, the making of the Sign of the Cross should be accompanied with something that visually brings Our Lord or Our Lady to mind―such as showing them a crucifix, statue or picture.
Likewise with the use of HOLY WATER―the baby could be made to dip its hand in the Holy Water before making the Sign of the Cross. The baby could be sprinkled with Holy Water at certain times throughout the day―though, as with the Sign of the Cross, the sprinkling should somehow be associated with Our Lord or Our Lady, which can be done by pointing to a crucifix, statue or picture of Them.
This brings us to the frequent use of CRUCIFIXES, STATUES & PICTURES of especially Our Lord and Our Lady―whom the baby should come to recognize and call by name, Jesus or Mary, just as much as the baby recognizes and calls its parents by the name of “momma” and “dada”―although in a baby dialect that may or may not sound like the real thing! It is important not to confuse the baby with many different images of Our Lord and Our Lady―otherwise it will start to call everyone “Jesus” or “Mary”! Introduce other images of Jesus and Mary once the baby is comfortable with the originals. Show the baby how to kiss the crucifix, statue or image―and say out loud: “Jesus I love you!” or “Mary I love you!” During the course of the day, often point out the crucifix on the wall and speak out the Name “Jesus” when you do. The same for statues and pictures. Have a statue next to you when you breast-feed, diaper change, etc. Or do these things near to where the crucifix, statue or picture is normally kept. You can also make a regular visit to the statue or image at Our Lady’s altar after each and every Mass―thus accustoming the baby to regularly seeing that image of statue of Our Lady. All in all, the purpose or goal is to let the baby see that Our Lord and Our Lady are really and truly part of your family, and thereby making the baby feel comfortable and home in their presence. You should also have the baby, as it becomes an infant, place flowers before the images and statues of Our Lord and Our Lady in your home or garden. All of this is gradually preparing the child's soul for a future more mature relationship with Jesus and Mary.
ROSARY BEADS, SCAPULARS & MEDALS should also be introduced in these early years―with obvious vigilance that they are not left unattended with things like medals―which they can easily put into the mouth and swallow! But partial exposure while supervised is recommended―teaching the baby to reverence them as much as is possible for a baby, teaching the baby to kiss the crucifix, scapular or medal. Enrollment in the Brown Scapular usually was done at the time of child’s First Holy Communion―though the child could be enrolled at an earlier age. However, it is not a bad thing―even advisable seeing the state of the world today―to have a baby wear certain blessed medals, such as the Miraculous Medal or the St. Benedict Medal. Some parents―especially when the child is still a baby, prefer to attach these medals to clothing rather than have a chain around the baby’s neck. The Miraculous Medal also has a ritual of enrollment in addition to its blessing―this could be done already at this stage or the child could be enrolled when they are older―but the Miraculous Medal should be word in either case.
The repeated use of SHORT PRAYERS or ONE-LINERS is also recommended―especially making sure that those prayers or one-liners contain the words Jesus and Mary.
Similar to the uses of spoken prayers or vocal prayers is the use of HYMNS or CANTICLES or little extracts of the sung parts of the MASS, such as the Kyrie Eleison, or opening lines of Gloria in Excelsis Deo, or Sanctus, or Agnus Dei―things that already accustom and familiarize the baby to what it will later hear during Mass―which will then make the baby more comfortable and accepting of those new surroundings. Why sing silly secular songs to the baby when there is a whole gamut of beautiful, soothing, spiritual melodies that we can draw from. If you do not possess a sweet, soothing singing voice―or cannot keep to the melody without going “flat” or “sharp” and are likely to “butcher” the beauty of the hymn, then play a CD, DVD or tape of some hymns or even Gregorian Chant in the background, or while putting the baby to sleep, or even whilst it sleeps.
If we are talking about audio electronics―then let us take the short step over to visual electronics, where there is a large religious source to be found in DVDs and VIDEO TAPES. Why sit a baby in front of a screen showing Disney characters when more would be done for the baby’s soul by exposing it to religious characters? Though, by comparison to the secular material out there, religious material is miniscule―nevertheless there is enough of it to use OCCASIONALLY to channel religious content into the baby’s soul by one of its five senses―namely, vision. The baby cannot understand Disney yet, but Disney it is forced to watch―so why not give it some healthier “food” instead of “junk food” that will be or no help to its growth in a knowledge, love and service of God?
You could write a whole book on this topic of babies and religion, but that is not the purpose of this article. Hopefully this mere “tip of an iceberg” triggers you creativity and imagination―for those who still have babies or grandparents who still have to deal with babies―to dig deeper and come up with your own modifications and derivations to the little that has already been said. However, link the above to some kind of living reality, let us take a page out of Fr. François Trochu’s biography of St. John Vianney and you will see some of the above “theory” put into “practice” in very earliest days of St. John Vianney’s life.
The Baby and Infant John Vianney
“Soon [the baby] John began to notice things. His mother took pleasure in pointing out to him the crucifix and the pious pictures … When the little arms became strong enough to move with some ease, she guided the tiny hand from the forehead to the breast, and from the breast to the shoulders [thus making the Sign of the Cross]. The child soon grew into the habit of doing this, so that one day―he was then about fifteen months old―his mother, having forgotten to help him to make the Sign of the Cross before giving him his food, the little one refused to open his mouth, at the same time vigorously shaking his head. Marie Vianney guessed what he meant, and, as soon as she had helped the tiny hand, the pursed-up lips opened spontaneously.
“His was one of those dispositions that are easily directed towards God. From the age of eighteen months, when the family met for night prayers, he would, of his own accord, kneel down with them―maybe merely from natural imitativeness―and he knew quite well how to join his little hands in prayer. Prayers ended, his pious mother put him to bed, and, before a final embrace, she bent over him, talking to him of Jesus, of Mary, of his Guardian Angel. In this way did the fond mother lull the child to sleep … John hardly ever left his mother’s side, busy as she was; on her part, she began the task of her little son’s education whilst doing her housework, teaching him in a manner that could be readily grasped by his childish mind. In this way she taught him the “Our Father” and the “Hail Mary” together with some elementary notions of God and of the soul … The little one, who was very wide awake for his age, would himself ask naive questions. What interested him most was the sweet mystery of Our Lord’s birth at Bethlehem and the story of the manger and the shepherds. These familiar talks were sometimes prolonged far into the night. For the sake of hearing the story of the Bible, John was willing to sit up late with his mother and Catherine―the most devout of his sisters.
“The boy had a Rosary which he greatly prized. Gothon, his sister, who was eighteen months younger, took a fancy to her brother’s beads, and, of course, wished to get possession of them. It came to a scene between brother and sister; there was screaming, stamping of feet, and even a preliminary skirmish, when suddenly, full of grief, the poor child ran to his mother. Gently, but firmly, she bade him give the beads to Gothon “Yes, my darling, give them to her for love of the good God.” John, though bathed in tears, immediately surrendered his precious Rosary. For a child of four this was surely no mean sacrifice! Instead of petting and fondling the child with a view to drying his tears, his mother gave him a small wooden statue of Our Lady.
“The rude [meaning “very basic”] image had long stood on the mantelpiece of the kitchen chimney, and the little one had often wished to possess it. At last it was his, really his! What joy! “Oh how I loved that statue!” he confessed seventy years later; “neither by day nor by night would I be parted from it. I should not have slept had I not had it beside me in my little bed . . . the Blessed Virgin was the object of my earliest affections; I loved her even before I knew her.”
“Some of his contemporaries, his sister Marguerite in particular, have related how, at the first sound of the Angelus, he was on his knees before anybody else. At other times he might be found in a corner of the house kneeling before the image of our Lady, which he had placed on a chair. Children do not fall victims to the foolish disease called human respect. Wherever he happened to be, whether at home, in the garden, in the street, John, following the example of his mother, was in the habit of “blessing the hour”―that is, so soon as he heard the clock strike the each hour of the day―he would cross himself and recite a “Hail Mary,” ending with another sign of the cross.
“Some women of the neighborhood, hearing the [four-year-old] child praying aloud, said to his parents: “He knows his litanies well. You will have to make him either a priest or a Brother.”
“Marie Vianney may not have had any inkling of the wonderful future of her favorite child; none the less, the beauty of his soul was precious in her eyes, and she spared no pains to keep from him the very shadow of sin: “See, my little John,” she used to say, “if your brothers and sisters were to offend the good God, it would indeed cause me much pain, but I should be far sorrier were you to offend Him.”
“Her little John was no ordinary child. Even before the powers of his mind had reached their full development, the privileged child of grace had made the first step out of the common way, for this seems to be the true explanation of the following occurrence.
“One evening―he was then about four years old―John left the house unnoticed. As soon as his mother became aware of his absence, she called to him by his name―but no answer came. With ever-increasing anxiety she looked for him in the yard, behind the straw rick and the piles of timber. The little one was not to be found. Yet he never failed to answer the very first call. As she proceeded in the direction of the stable, where he might be hiding, the distracted mother suddenly remembered with horror that deep pond full of murky water, from which the cattle were wont to drink! But what was her surprise when she beheld the spectacle that now presented itself to her eyes? There, in a corner of the stable, among the cattle peacefully chewing the cud, was her boy on his knees, praying with folded hands before his little statue of Our Lady. In an instant she had caught him in her arms, and, pressing him to her heart: “Oh my darling, you were here!” she cried, in a flood of tears. “Why hide yourself when you want to pray? You know we all say our prayers together!” The child, unable to think of anything but his mother’s grief, exclaimed: “Forgive me, mamma, I did not think! I will not do it again!”
“Mrs. Vianney was a woman of “eminent piety.” If at all possible, she would go to daily Mass. Catherine, her eldest daughter, accompanied her as a rule, but soon her favorite companion came to be the little four-year-old, whose precocious piety caused him to relish the things of God. Whenever the bells of the church nearby, announced that Mass was about to be said, John entreated his mother to let him go with her. The request was granted. She placed him before her in the family pew, and explained to him what the priest was doing at the altar. The child soon developed a love for the sacred ceremonies. However, his attention was divided: the embroidered vestment of the celebrant entranced him, whilst he was wholly overcome with admiration for the red cassock and white surplice of the altar boy. He, too, would have liked to serve at the altar, but how could his frail arms lift that heavy Missal? From time to time he turned to his mother; it was an inspiration merely to see her so absorbed in prayer, and as it were transfigured by an interior fire.
“In subsequent years, when people congratulated him on his early love for prayer and the Church, he used to say with many tears: “After God, I owe it to my mother; she was so good! Virtue passes readily from the heart of a mother into that of her children. A child that has the happiness of having a good mother, should never look at her or think of her without tears!” (Fr. François Trochu, The Curé D’Ars, St. Jean Marie Baptiste Vianney).
Warnings From Scripture and Our Lady
The above theory and practice show and prove the point that used to be made by the Jesuits―when they were still in a healthy spiritual state, now no longer―that if they could educate a child before and up to the ages of 7 or 8 years-old, then they could almost guarantee the future salvation of that child. Holy Scripture s peaks of the same principle, saying: “It is a proverb: ‘A young man according to his way, even when he is old he will not depart from it!’” (Proverbs 22:6). “As the days of thy youth, so also shall thy old age be!” (Deuternonomy 33:25). Too many parents spiritually waste the time of their babies and infants―time lost may never be regained and may even end up with not only being “time lost” but also a soul lost! “All thy children shall be taught of the Lord” (Isaias 54:13). “These words which I command thee this day, shall be in thy heart: And thou shalt tell them to thy children, and thou shalt meditate upon them sitting in thy house, and walking on thy journey, sleeping and rising” (Deuteronomy 6:6-7). “From thy infancy thou hast known the Holy Scriptures, which can instruct thee to salvation!” (2 Timothy 3:15).
As Our Lady instructed the Venerable Mary of Agreda: “Parents are naturally bound to instruct their children, from their infancy, in this knowledge of God and to direct them with solicitous care, so that they may at once see their ultimate end, and seek it … They should with great watchfulness withdraw them from the childishness and puerile trickishness―to which depraved nature will incline them if left without direction. If the fathers and mothers would be solicitous to prevent these vanities and perverted habits of their children, and would instruct them, from their infancy, in the knowledge of their God and Creator, then they would afterwards easily accustom them to know and adore Him … The proper education and instruction of children will do much toward making them more free and habituated to the practice of virtue, since thus they will be accustomed to follow the sure and safe guiding star of reason from its first dawn …
“I wish to warn thee of the cunning of Satan for the destruction of these works of the Lord. From the very moment in which mortals begin to have the use of their reason, each one of them is followed by many watchful and relentless demons. For as soon as the souls are in a position to raise their thoughts to the knowledge of their God and commence the practice of the virtues infused by Baptism, these demons, with incredible fury and astuteness, seek to root out the divine seed; and if they cannot succeed in this, they try to hinder its growth, and prevent it from bringing forth fruit by engaging men in vicious, useless, or trifling things. Thus they divert their thoughts from the Faith and from the pursuit of virtues, leading them to forget that they are Christians and diverting their attention from the knowledge of God. Moreover the same enemy instills into the parents a base neglectfulness and carnal love for their offspring; and he incites the teachers to carelessness, so that the children find no support against evil in their education, but become depraved and spoiled by many bad habits, losing sight of virtue and of their good inclinations and going the way of perdition. That those who walk in the way of salvation are the smaller number, is due to the vice and depraved habits imbibed in youth and nourished in childhood. For that saying of Deuteronomy is very true: “As the days of thy youth, so also shall thy old age be” (Deuteronomy 33:25).
“Hence the demons gain courage and increase their tyrannical influence over souls in the early years of man’s life, hoping that they will be able to induce men to commit so much the greater and the more frequent sins in later years, the more they have succeeded in drawing them into small and insignificant faults in their childhood. By these they draw them on to a state of blind presumption; for with each sin the soul loses more and more the power of resistance, subjects itself to the demon, and falls under the sway of its tyrannical enemies. The miserable yoke of wickedness is more and more firmly fastened upon it; the same is trodden underfoot by its own iniquity and urged onward under the sway of the devil from one precipice to another, from abyss to abyss (Psalm 41:8): a chastisement merited by all those, that allow themselves to be overcome by evildoing in the beginning. By these means Lucifer has hurled into Hell so great a number of souls and continues so to hurl them every day” (Taken from The Mystical City of God).
Therefore, if you have babies or infants in your care, take heed and put into practice the points made above. It is never too early a time to sow seeds of devotion to Our Lady in the soul of a child. Woe to those who neglect to do so―for, in place of the potential tree of devotion, they will instead soon find the weeds and thorns of the world, which will soon begin to gradually but relentlessly choke all spirituality from the soul and replace it with worldliness.
This Week's Special Offers From The Devotion Supermarket
► The Childhood Department
If you have done the shopping in the “Baby Department” early and in good time, and put your purchases to good use by planting the seeds of devotion in the soul of during the baby and infancy stage, then the childhood period should go more smoothly―for you will have limited the weeds of worldliness and will have already instilled a respectful and reverential attitude to the things of God from the very earliest years. If not, then you have work to do―weeding to do―planting to do. If the child has grown thus far on “junk food” then you can imagine how difficult it is wean such a child from “junk food” and have it accept “healthy food”!
Up to this point―during babyhood and infancy―the child’s exposure and growth in devotion to Our Lady has been “passive” (meaning that more has to be done for the child because the child can do very little for its own devotional growth). You could, broadly-speaking, call it “spoon-fed devotion”, where everything is presented to the child and the child simply slurps it in and swallows it. The older the child becomes, the more it becomes “active” while still remaining to a large degree “passive” too. In fact, the “active” (I do it) and “passive” (someone does it to me) stages are ever-present, even in adulthood―but in babyhood the “active” is almost at zero level, while the “passive” is almost 100%. As the baby passes through infancy and into childhood, the “active” part of its life increases―not only year by year, but week by week. Once the child is able to do certain things by itself and for itself; once the child’s reasoning and comprehension starts to develop, then the ways and methods of inspiring and cultivating a devotion to Our Lord and Our Lady allow for a much broader and much more mature approach. It is similar to the nutrition given to the child. As a baby, solids were extremely limited and most foods were in the form of liquids or reduced from solids to liquids. Once the child develops teeth and is able to chew, then solids are introduced on a regular basis. Similarly, when the child’s mind or intellect develops “intellectual teeth” that enable it to “intellectually chew things over”, then a whole new broad spectrum of materials come into play for furthering and deepening the child’s religious devotion.
However, since the mind is still immature and in its formative stages, the intellectual material has to be prudently simplified or “watered” down―much as in France, for example, children of a certain age would be allowed to drink a LITTLE wine at certain meals together with their parents, but the wine would be watered-down, that is to say, mixed with a large amount of water. As one long-time deceased bishop used to say, “It is much harder to teach the Faith to little children than older children or adults―because you have to have a mind that can simplify what is often complicated and present it in a way that us understandable without having sacrificed, discarded or modified that which is essential.”
Don’t Waste Time―Wait and It’s Too Late!
Generally speaking, once a child begins to understand and reason, then it of the utmost importance to seek and try ensure that this early development of the child is good and holy, that is godly and God-centered rather than worldly and fun-centered. As you probably know by experience―with your own children or by observing the children of others―this is far easier said than it is done! In fact, the rate of failure in this matter far surpasses the few meager successes that can be found scattered around only here or there. This brings to mind St. Louis de Montfort’s lament in his Letter to the Friends of the Cross, where he writes:
“A Friend of the Cross is one chosen by God from among ten thousand who have reason and sense for their only guide. He is truly divine, raised above reason and thoroughly opposed to the things of sense, for he lives in the light of true faith and burns with love for the Cross … Do you really know the voice of God and grace from the voice of the world and human nature? Do you distinctly hear the voice of God, our kind Father, pronouncing His threefold curse upon everyone who follows the world in its concupiscence: “Woe, woe, woe to the inhabitants of the Earth” (Apocalypse 8:13) … Dear Brethren, these are the two groups that appear before you each day, the followers of Christ and the followers of the world. On the right is our loving Savior’s group is barefooted, thorn-crowned, robed in His blood and weighted with a heavy cross. There is ONLY A HANDFUL OF PEOPLE WHO FOLLOW HIM, but they are the bravest of the brave. To the left is the world’s group, the devil’s in fact, WHICH IS FAR SUPERIOR IN NUMBER, and seemingly far more colorful and splendid in array. Fashionable folk are all in a hurry to enlist, the highways are overcrowded, although they are broad and ever broadening with the crowds that flow through in a torrent. These roads are strewn with flowers, bordered with all kinds of amusements and attractions and paved with gold and silver … To the right, THE LITTLE FLOCK that follows Jesus can speak only of tears, penance, prayer and contempt for worldly things ... Worldlings, on the contrary, rouse one another to persist in their unscrupulous depravity. ‘Enjoy life, peace and pleasure!’ they shout, “Enjoy life, peace and pleasure! Let us eat, let us drink, let us sing, let us dance, let us play! God is good, He did not make us to damn us, God does not forbid us to enjoy ourselves; we shall not be damned for that; away with scruples; we shall not die!’ And so they continue” (St. Louis de Montfort, Letter to the Friends of the Cross).
So What’s on Offer? ― What Can You Use and Do?
At this point―as with adulthood―as they say, “The sky’s the limit!” … “You are spoilt for choice!” Yet there is still enormous failure despite the resources and choices. As the proverbial saying goes: “You can lead a horse to water―but you cannot make it drink!” There are mountains of materials available to help kindle the bonfire of devotion―especially in this day and age, with the universal availability of many inexpensive books, internet resources that cost nothing but the time to research them, and the wide variety of self-education channels that are available besides books and internet, such as DVDs, CDs, video tapes, audio tapes, interactive media, etc.
So Many Resources―But So Much Failure!
Yet those devotional bonfires are not burning―especially among children―for statistics show that MOST CATHOLIC CHILDREN end up leaving the Faith entirely, or at least cease practicing it regularly, by the time they leave high school, college or university―OVER 90%. Something has gone wrong somewhere―and it is in childhood that the seeds of that apostasy or falling-away have been sown. Such things do not happen overnight―the child has been gradually “falling-out-of-love” with the Faith for a long, long time beforehand. The problem is essentially and basically this―a lack of TRUE and DEEP knowledge of Faith, a lack of TRUE devotion and TRUE spirituality on the part of parents (and teachers and priests) has, like a virus, spread to and contaminated the children―“Behold, everyone that useth a common proverb, shall use this against thee, saying: ‘As the mother was, so also is her daughter!’” (Ezechiel 16:44).
Furthermore, what God said in the Old Testament, is today 10 times more applicable than it was back then: “The Lord hath looked down from heaven upon the children of men, to see if there be any that understand and seek God. They are all gone aside, they are become unprofitable together … They are corrupt, and are become abominable in their ways!” (Psalm 13:1-3). Most are infected by the world because they have become disaffected with religion―the world has become their religion. Both children and parents gorge themselves on the world for hours every day―God receives mere scraps of time by comparison. A half-hearted, half-knowledgeable and dispirited Christianity―much like a half-hearted and dispirited team―can never and will never be victorious. That is why, speaking of the so-called “End Times”―which Our Lady told Lucia of Fatima, are our times―Our Lord laments: “The Son of man, when He cometh, shall He find, think you, Faith on Earth?” (Luke 18:8). Moreover, will He find Faith in the children of today?
Our Lady of Good Success already warned us: ““From the end of the 19th century and especially in the 20th century, the passions will erupt and there will be a total corruption of morals, for Satan will reign almost completely by means of the Masonic sects ... During this epoch the Church will find herself attacked by terrible assaults from the Masonic sect … They will focus particularly on the children, in order to achieve this general corruption. Woe to the children of these times! … The spirit of impurity that will permeate the atmosphere during these times. Like a filthy ocean, it will run through the streets, squares and public places with an astonishing liberty. There will be almost no virgin souls in the world … Moreover, in these unhappy times, there will be unbridled luxury which, acting thus to snare the rest into sin, will conquer innumerable frivolous souls who will be lost. Innocence will almost no longer be found in children, nor modesty in women, and in this supreme moment of need of the Church, those who should speak will fall silent ... Lucifer, together with a large number of demons, will be unloosed from Hell; they will put an end to Faith, little by little, even in those dedicated to God … The Christian spirit will rapidly decay, extinguishing the precious light of Faith, until it reaches the point that there will be an almost total and general corruption of morals … Evil books will be abundant on Earth and the spirits of darkness will spread everywhere a universal slackening of all that concerns the service of God ... as true Faith fades and false light will brighten the people … The true Faith to the Lord having been forgotten … disorder and the love of carnal pleasures will be spread all over the Earth. People will think of nothing but amusement.”
Are We Fighting a Losing Battle?
With most souls ending up in Hell; with most children leaving the Faith or ceasing to regularly practice the Faith; with attendance at Holy Mass on Sundays continually dropping universally―one has to ask the question: “Are we fighting a losing battle?” Yet that is perhaps the wrong way to phrase the question! We should be asking: “Why are we losing this battle?” More precisely, “Why are we losing a battle that we should be winning!” For as Holy Scripture says: “What shall we then say to these things? If God be for us, who is against us?” (Romans 8:31) … “The Lord God, Who is your leader, Himself will fight for you, as He did in Egypt in the sight of all!” (Deuteronomy 1:30). “The Lord your God Himself will fight for you, as He hath promised!” (Josue 23:10). “Fear them not: for the Lord your God will fight for you!” (Deuteronomy 3:22). “Our God will fight for us!” (2 Esdras 4:20). “Because the Lord your God is in the midst of you, and will fight for you against your enemies, to deliver you from danger” (Deuteronomy 20:4). “Be of good courage and let us fight for the city of our God: and the Lord will do what is good in his sight!” (2 Kings 10:12).
So why are we losing the battle? Why are we losing our children in the battle? Why are our children losing their Faith? Or are in the process of losing their Faith? The answer is quite simply the same answer that St. Augustine (feast day August 28th) gave to the question: “Why are our prayers not answered by God?” He gives three chief reasons: (1) because we pray for what is bad, (2) we pray badly, and (3) we are bad. In our case, we are losing the battle for similar reasons: (1) because we are fighting over the wrong things, (2) we are fighting in the wrong or bad way, using the wrong weapons, and (3) we are bad and therefore unworthy of God fighting for us.
Sole Solution to the Soul-ution
Yes―we have countless books on the Faith in general and devotion to Our Lady in particular. Yes―we have religion and catechism taught in Catholics schools and on Sundays in Catholic parishes. Yes―there are even religious movies and documentaries available for viewing. Yes―countless sermons have been heard on Sundays. Yes―families have some form of religious customs and spiritual exercises that they adhere to in their homes. Yet, as Fr. Frederick Faber writes in his Preface to his translation of St. Louis de Montfort’s True Devotion to Mary. Ponder these words carefully and resolve to do something about them―too much is at stake by neglecting to do so!
“All those who are likely to read this book [True Devotion to Mary], love God, and lament that they do not love Him more; all desire something for His glory—the spread of some good work, the success of some devotion, the coming of some good time. One man has been striving for years to overcome a particular fault, and has not succeeded. Another mourns, and almost wonders while he mourns, that so few of his relations and friends have been converted to the Faith. One grieves that he has not devotion enough; another that he has a cross to carry which is a peculiarly impossible cross to him; while a third has domestic troubles and family unhappinesses which feel almost incompatible with his salvation; and for all these things prayer appears to bring so little remedy.
“But what is the remedy that is wanted? What is the remedy indicated by God Himself? If we may rely on the disclosures of the saints, it is an immense increase of devotion to our Blessed Lady; but, remember, nothing short of an immense one. Mary is not half enough preached. Devotion to her is low and thin and poor. It is not the prominent characteristic of our religion which it ought to be. It has no Faith in itself. Hence it is that Jesus is not loved, that heretics are not converted, that the Church is not exalted; that souls which might be saints wither and dwindle; that the Sacraments are not rightly frequented, or souls enthusiastically evangelized. Thousands of souls perish because Mary is withheld from them. It is the miserable, unworthy shadow which we call our devotion to the Blessed Virgin that is the cause of all these wants and blights, these evils and omissions and declines. Yet, if we are to believe the revelations of the saints, God is pressing for a greater, a wider, a stronger, quite another devotion to His Blessed Mother. I cannot think of a higher work or a broader vocation for anyone than the simple spreading of this peculiar devotion of the Venerable Grignion De Montfort. Let a man but try it for himself, and his surprise at the graces it brings with it, and the transformations it causes in his soul [and the souls of his children], will soon convince him of its otherwise almost incredible efficacy as a means for the salvation of men, and for the coming of the kingdom of Christ. Oh, if Mary were but known, there would be no coldness to Jesus then! Oh, if Mary were but known, how much more wonderful would be our Faith, and how different would our Communions be! [and how different would our children be!]. Oh, if Mary were but known, how much happier, how much holier, how much less worldly should we [and our children] be, and how much more should we be living images of our sole Lord and Savior, her dearest and most blessed Son!” (Fr. Frederick Faber writes in his Preface to his translation of St. Louis de Montfort’s True Devotion to Mary).
Spiritual Thermodynamics & Spiritual Entropy
You have to be totally convinced of that―otherwise your life will not show it, and your children will not know it, and your children will not accept it or practice it. That is the reason why today’s children are so irreligious and so worldly―it is primarily because of their parents, who have no devotion, or have a fake or faulty devotion in the first place; and secondarily because of their teachers, who likewise have no devotion, or have a fake or faulty devotion; and thirdly, because of the priests and religious in their lives who have no devotion, or have a fake or faulty devotion. As the axiom goes: “You cannot give what you do not have!” Likewise, in the science of physics, there is an axiom called “The Second Law of Thermodynamics”, sometimes known as “The Law of Entropy” or, more simplistically, “The Law of Decay.”
The word “thermodynamics” comes from two root words: “thermo”― meaning heat, and “dynamic”― meaning power. Thus, the Laws of Thermodynamics are the Laws of “Heat Power.” Why are we talking about this obscure thing in the first place? Well, “Heat Power” brings to mind the idea of “Devotion Power” or “The Power of Devotion”―which, actually, comes down to the “The Power of Love” or “The Power of Charity”―and do we not relate the ideas of “love” and “charity” with the idea of “heat”? Yes, we do! We speak of “a burning love” and “a fiery love” ― we even pray to the Holy Ghost: “Enkindle in our hearts the fire of Thy love!”
“The Second Law of Thermodynamics” refers to the tendency for everything in nature to move towards and reach its most disorderly state. In other words, it is all about “things winding down”, or “things decaying or deteriorating”, or “things becoming increasingly disordered and less ordered.” The implications of “The Second Law of Thermodynamics” are considerable. Like a wind-up clock, the universe is winding down, as if at one point it was fully wound up and has been winding down ever since. The question is who wound up the clock? God, of course. God put total order in the universe―and man, through sin, has put disorder (that is to say, chaos) into the universe. Each sin that is committed, increases the disorder and chaos in the universe and decreases the order within the universe. Through the domino effect of disordered sin, or sinful chaos, the universe has been winding down. Even man, because of sin, was doomed to “wind-down” to eventual death.
This is where the other word used above―“entropy”― comes into play. “Entropy” is defined as unusable energy within a closed or isolated system―such as the universe for example. Put more simply, “entropy” measures disorder or chaos or decay within things or systems. As usable energy decreases and unusable energy increases, “entropy” is said to increase. To better understand that, think in terms of water temperature―as water grows more cold, it automatically becomes less hot. Or think of it in health terms―as someone becomes more sick, they become less healthy. Spiritually, when someone becomes more sinful, they become less virtuous; as they become more ignorant, they become less knowledgeable; as they become more lukewarm, then become less fervent. In simple terms, the less entropy (disorder or chaos or decay) that is present in any system, means that there is more order present within the system. On the other hand, the more entropy (disorder or chaos or decay) there is, the less order there is to be found. Entropy is a measure of disorder, chaos, decay or deterioration within any closed system.
The universe is constantly losing usable energy and never gaining. In simple terms, you see this in our human bodies deteriorating or winding-down and becoming weaker and more sick with increasing age. Cars do not get better with age, but gradually “wind-down” by having all kinds of mechanical failures and break down with time―unless there is some outside human intervention in the form of car maintenance and repair. Likewise, building do not improve with age, but “wind-down”―unless there is some outside human intervention in the form of building maintenance and repair. The same applies to the whole universe. We logically conclude the universe is not eternal. The universe had a finite beginning ― the moment at which it was at “zero entropy” (meaning that it was in most ordered possible state, with no disorder or chaos present).
Everything is winding down―and we even see that with our Faith, which will wind down to the point that Our Lord spoke of, when He said: “The Son of man, when He cometh, shall He find, think you, Faith on Earth?” (Luke 18:8). Everything will consequently and inescapably wind down―unless there is an external intervention from somewhere―which is the intervention of God, His Providence and His Grace. This will help you to better understand the famous quote―which actually implicitly embodies “The Second Law of Thermodynamics”―found in the Soul of the Apostolate, by the Trappist monk, Jean-Baptiste Chautard: “A holy priest makes a fervent people; a fervent priest a pious people; a pious priest a fairly good people; a fairly good priest, a godless people.” Which you could expand to read as follows: “A saintly priest will produce a holy parish. Whereas a holy priest will only produce a fervent parish. A fervent priest will merely produce a good parish; while a good priest will produce a lukewarm parish. However, a lukewarm priest will produce a parish of devils.” The same applies in relation to parents (priest) and their children (parish), as well as teachers and their students.
Devotional Entropy
Applying all of the above to the question and matter at hand―namely, planting, enkindling, growing and perfecting devotion to Our Lady in children―it should have struck you by now that unless there is some outside intervention upon the children, then what little (if any) devotion they have will inevitably “wind-down”, deteriorate and decay. Who hasn’t seen countless such cases where a child, who perhaps had a sincere devotion to prayer at the age of 4 or 5, grew up to almost lose that prayerfulness by the end of their teen years? Sadly, the cases are countless! What went wrong? In most cases the “outside intervention” was either totally lacking, or infrequently shown, or was of very poor quality.
Most priests, parents and teachers have accustomed themselves to “run of the fumes” of devotion, as their “gas-tank” of devotion is almost always invariably “empty”. They rarely stop by the various “gas-stations” of devotion―and whenever they do, they put in too little “gas of devotion.” Thus they never ever go very far along the spiritual road to Heaven, preferring the short distances of worldly travel. Thus they have little “gas of devotion” to spare to give to their parishioners, children or students.
Furthermore, the quality of “gas” that they have is of the “cheap” kind―which does much harm to their “spiritual engine”, the soul, clogging it up and causing continual misfiring and loss of pulling-power. They barely crawl along when they should be speeding along! Such a “vehicle” inspires little confidence in their children, who prefer the more attractive worldly models they see zooming around everywhere.
Here is Your List―A Case of Love or Lose
As already stated earlier―the list of possibilities wherewith children can be helped to grow in a devotion to Our Lady is truly limitless―for, as they say: “There are nine ways to skin a cat!” but there are nine-million ways in which to sow and grow a devotion to Our Lady. It is not so much what you choose to do, or how many things you choose to try―what really matters and what truly strikes a chord in the mind and heart of the child is seeing a sincere love in you, who are the “Sower of the Seed.” If there is no real spark of love or devotion in you towards Our Lady―then don’t even dream of your child getting one! It is not what you do, but the love and devotion that you do it with that really counts. It is for this reason that the Legion of Mary Handbook states:
“The materialistic systems profess the love and service of man. They have preached a hollow gospel of fraternity. Millions have believed that gospel. In its name, they deserted a religion which they thought to be inert, and they submitted enthusiastically to despotisms. They were convinced that their new leaders loved them best; so they followed them, and now they are trying ardently to induce all mankind to join them. They seem to be in the ascendant. And yet the position is not a hopeless one. There is a way of bringing back to Faith those determined millions, and of saving countless other millions. That hope lies in the application of a great principle which rules the world, and which the Saint of Ars, John Vianney, has stated thus: “The world belongs to him who loves it most, and who proves that love!” Those millions will never listen to the enunciation of the truths of Faith. But they cannot help seeing, and being moved by a real Faith which operates through a real heroic love for all men. Convince them that the Church loves them most, and they will turn their back on those who rule them now. They will return to Faith in spite of everything. They will even lay down their lives for that Faith. No common love can conquer men thus! Neither will it be accomplished by a mediocre Catholicism, which can hardly preserve itself. It can be done by a Catholicism which loves Christ its Lord with all its heart, and then sees Him and loves Him in all men of whatsoever description. But this supreme charity of Christ must be practiced on such a scale that they, who look on, are driven to admit that it is indeed a characteristic of the Church, and not merely the acts of some sublime members of the Church. Therefore, it must be exhibited in the lives of the general body of the laity” (Legion of Mary Handbook, §159).
For Younger Children
► READING―Reading the lives of child saints―especially those in whose lives Mary played a major role. Hence you have wonderful examples given to children by the three seers of Fatima: Lucia, Francisco and Jacinta. Their lives should not only by “dryly” read, but their lives should also be part of a regular discussion and debate in family or at school. There are MANY books available that deal with Fatima and the three children―and their age range (10 years old, 9 years old and 7 years old) is ideal for children below the age of adolescence. Other such saints include St. Bernadette of Lourdes; Melanie and Maximin at La Salette.
Sadly, there are VERY FEW books out there that simplify St. Louis de Montfort’s True Devotion to Mary in a style and simplicity that easily “digested” by children. There is a book entitled Leading Little Ones to Mary, which decent though it is, still does little by way of faithfully and simply reflecting the key concepts of St. Louis. Perhaps with time such a book will appear. However, the simplification of St. Louis de Montfort’s short booklet, The Secret of Mary, should not be too difficult for most parents and teachers. Another good book, that is very understandable for the child’s mind, is St. Louis de Montfort’s The Secret of the Rosary. There are of course many more books out there. Whichever you choose, you should aim at short daily readings, and also have a variety of books to read from―so that it is not the same book every single day until it is completed. In fact, if you keep the reading short―a few paragraphs or one long paragraph―then there is nothing to stop you from reading from different books, several times a day, for two or three minutes at a time. Especially important is reading to children LAST THING AT NIGHT before they go bed or to sleep. This helps to partially clear all other useless and vain thoughts from the mind and leaves (hopefully) a spiritual or religious thought in their mind before they fall asleep.
However, regardless of what you read and how often you read―if you yourself have little or no real devotion to Our Lady, then that will very quickly be picked up by the child, who will sooner or later see the hypocrisy in it, of which we are all guilty of in more than one way―in effect saying: “Do not do as I do, but do as I say!”―this could well repel the child from embracing a true devotion to Our Lady and being content with a false or faulty one instead.
► PRAYING―Even though spiritual reading is already a prayer―for, as St. Thomas Aquinas says: “Prayer is the raising of the mind and heart to God” in any way whatsoever―vocal prayers are of great importance, for they are, in a sense, a direct communication or conversation with God, Our Lord, Our Lady, the angels and the saints. Moreover, Our Lady came at Fatima to insist upon the vocal prayer of the Holy Rosary, saying that, not only should it be prayed every day, but adding―both at Fatima and Akita―that we should pray the Rosary a lot: “Pray, pray very much, and make sacrifices for sinners; for many souls go to Hell, because there are none to sacrifice themselves and pray for them! … Pray very much the prayers of the Rosary!” Furthermore, Our Lady does not just address herself to adults (Akita), but also to young children (Fatima)―thus the daily Rosary is a daily requirement for children too. Additionally, 9-year-old Francisco was told that one daily Rosary was insufficient for him and that he would have to pray many Rosaries―which he humbly did.
Nevertheless, it has to be admitted that the Rosary, not only can be, but will be boring to every child―unless you do something to “pep” it up, to “spice” it up, to “flavor” it―just as you do with the food that you eat. You do buy a piece of meat and just slam it on the plate of your child without first seasoning and cooking it! Well, if Jesus says: “Not in bread alone doth man live, but in every word that proceedeth from the mouth of God!” (Matthew 4:4)―then your Rosary is the “bread of the word of God” and you must prepare it before you eat it and feed it to others. In fact, what better incentive is there to begin meditating the Rosary yourself―for your food becomes the food your children―much like a mother eats and drinks herself, and then breast-feeds her babies.
A word of caution, though, has to be given. With young children, avoid falling into the two extremes of meditation―(1) avoid making the meditation TOO SHORT, which would be like a few drops or rain in a drought, and (2) avoid making the meditation TOO LONG and perhaps even avoid meditating every single mystery, which would then make the whole 5-decade Rosary too long for a young child. Either divide your 5-decade Rosary into 5 periods of the day (which can be difficult on school days, but ideal if you home-school), or pick one “juicy” mystery that is easy to meditate and give it “center-stage” and all the “spotlights” during the 5-decade family Rosary. For children, the use of pictures or imagery or even a short clip from a religious movie (with caution for it could distract instead of inspire) is highly recommended―for this is akin to spicing, seasoning and flavoring your food, except here you flavor and season the 15-course meal of the Holy Rosary.
Another way is too pick one mystery as the focal point of the whole day―asking everyone to think about it during the day, while at work or at school, and then, before the family Rosary in the evening, sit down and have “meditative discussion” about who has uncovered what points or treasures during the day. These are just “sparking suggestions” that could and should “spark” a whole bunch of “offshoot ideas” on how to best make the Rosary come alive and be made interesting, informative and life-changing for you and your child or student.
As for other prayers―as St. Augustine says, practice the liberty of the children of God. Approach prayer as you would food―eat healthily, meaning say prayers that will feed the needs of your life and avoid prayers that mean nothing to you and do not dovetail with your circumstances, hopes, needs, problems or tribulations. Also, as with food, eating a little but often throughout the day, is better than eating everything in one single meal. Thirdly, give the children something of what they like―but also give them some “greens” and things they might not like, but which will do them a lot of good. Do not feed them sugar all the time, but sparingly―for as they say, “Bitter is better” and we get to Heaven through the Cross and not through Comfort.
► THE HOLY SACRIFICE OF THE MASS AND THE HOLY EUCHARIST―Finally, a word on the Holy Sacrifice of the Mass as part of devotion to Our Lady. The Blessed Virgin Mary was stood at the foot of the Cross as her Son dies upon it. The Holy Sacrifice of the Mass is a perpetual re-presentation or re-enactment of the bloody Sacrifice of Calvary in a mystical and unbloody manner upon our altars. It is the greatest treasure that we have in the spiritual treasure chest of prayers―after which come The Divine Office (the Breviary) which is the Public Prayer of Christ and His Church, and then comes the Holy Rosary. If your children or students have little or no love for the Mass, then whose fault is that? It is to a large degree your fault as a parent or as a teacher. If you are meant to educate Christ’s little ones― “Jesus said to them: ‘Suffer the little children, and forbid them not to come to Me―for the Kingdom of Heaven is for such!’” (Matthew 19:14)―then you can bet your life on the fact that Christ wants them to know and love His greatest gift to them: the sacrifice of Himself on the Cross upon Calvary, and upon the altars of the Catholic Church. Your job is to see to it that those “little children” truly know and love that Holy Sacrifice. However, yet again, you cannot give what you have not got! You cannot “wax lyrical” with praise for the Mass if you yourself barely love it and rarely attend it. Furthermore, you have to be ready to “comply” with your child’s wishes (if they ever occur) to go and attend an extra Mass outside of the customary Sunday Mass―that will put you and your values under scrutiny! What excuse will you have in saying: “No, we can’t! Because we have to … [go somewhere else, do something else]” What is more important than the Mass? You risk having your false sense of values exposed by your child!
The “offshoot” or “product” or “consequence” of the Holy Sacrifice of the Mass is the Holy Eucharist―which comes into being during the consecration of the Mass. The Holy Eucharist remains after Mass is over by what we call the “Real Presence” of Jesus with His Body, Blood, Soul and Divinity in the Blessed Sacrament of the Altar. Just like the Holy Sacrifice of the Mass, the Holy Eucharist in the Blessed Sacrament of the Altar is the greatest thing we have this side of Heaven. We all know that in theory―or we should know that. Yet what happens in practice? Does our practice live up to the theory? If it is the greatest thing we have this side of Heaven, why is it the greatest negligence this side of Heaven? Why are the churches empty? They are empty because our minds and hearts are empty! We never read about the Mass or the Blessed Sacrament―either privately or as a family. We never talk about the Mass or Blessed Sacrament in family―but we talk about everything else that is of lesser importance. We know little or nothing about the history of the Mass or the prayers of the Mass or the Blessed Sacrament―that is why we talk so little of the Mass or the Blessed Sacrament. If you do not have a great, fervent love for the Holy Mass and the Blessed Sacrament―do you think God will wave a magic wand and magically give such a love to your children or students? As the Church teaches― “God does not do the extraordinary when the ordinary suffices”―and, ordinarily, your efforts and teaching should suffice―but they will not suffice if they are insufficient! As one venerable bishop used to say: “The whole Faith can be taught from the vantage point of the Holy Sacrifice of the Mass, or even from the vantage point of Our Lady”―but who is there that does that?
► SPIRITUAL CONVERSATIONS―Such spiritual conversations are an informal and sometimes extremely powerful way of both ‘praying’ (raising the mind and heart to God) and allow for more flexibility and ingenuity in penetrating, detoxifying and influencing the child’s naturally worldly mind. Parents and teachers grossly neglect such opportunities for furthering the growth of Faith and devotion. For Holy Scripture commands: “Whether you eat or drink, or whatsoever else you do, do all to the glory of God” (1 Corinthians 10:31). God and links to God can be found in every single thing that exists in this world―but you have to have a mind that can ssee those links―and that only comes with the practice of constantly looking for those links―but THEY ARE THERE! “But all men are vain, in whom there is not the knowledge of God: and who by these good things that are seen, could not understand Him that is, neither by attending to the works have acknowledged Who was the workman” (Wisdom 13:1). However, once again, you cannot just “turn-it-on-at-the-flick-of-a-switch”―such spiritual conversations can only sound sincere if they are coming from a mind that is striving to live in the presence of God continually―which, sad to say, is rare today, as most people live continually in the presence of their smartphone, tablet, laptop or TV screen. “They are of the world: therefore of the world they speak” (1 John 4:5).
► SPIRITUAL LISTENING―Just as one measly multi-vitamin pill, taken once a week, is unlikely to overcome a disease―likewise, one “multi-vitamin sermon” on Sunday is not going to detoxify anyone from sinfulness and worldliness. The Sunday sermon is an “off-the-peg” piece of “spiritual clothing” that vainly hopes to be a perfect “fit” for everyone in sitting and yawning in the pews. It is not going to happen! Yes―some things are “universal” in that they apply to everybody―but everybody is also different with different weaknesses and failings. “Tailor-made” is always better than “off-the-peg”―and it is parents and teachers who see the child at close quarters―they have, so to speak, a better “measurement” of the child or student.
This leads to two points―the first one is that the parent or teacher should be spending time in researching spiritual materials that are a “perfect-fit” for each child―and then, once having made a “suit of clothes” from all these pieces, they should―week-in-and-week-out―deliver what they discover to the child by personally talking to, encouraging, warning, reprimanding or praising, and guiding that child. Not to do so is to ill-equip a child or student for what will then be an extremely difficult and dangerous, if not impossible journey to Heaven. Yes―if you have brought a child into this world, then you have brought a child into this world to know, love and serve God and to finally attain God in Heaven. Who is going to do that if not you? You do this on a material and physical level―feeding, clothing, sheltering, teaching and protecting your child! Why is it not done with even greater zeal and effect on the spiritual level―which is the more important level? The same applies to teachers! Why are you a Catholic teacher? For the money? For the praise? For the fun of fit? A teacher is a “stand-in” for THE TEACHER―Jesus Christ. Why is Jesus Christ (and Our Lady and everything else that pertains to the Faith) so low and so neglected on the list of things that you have to do? It is an enormous privilege to be called into the ranks of Catholic Teachers―who could be said to be, in a loose sense, “The (Lay) Apostles of Our Lord.” And what did Our Lord command His Apostles to do? “Going therefore, teach ye all nations … Teaching them to observe ALL THINGS whatsoever I have commanded you” (Matthew 28:19-20).
“All things” is not “some things” or “the things that interest you” or “the things that you prefer” or “the things you think they will like”, etc. What part of ALL is it that you do not understand? That is why Our Lady of Fatima gave both “sugar and spice”―she told the children they would go to Heaven, yet she showed them a vision of Hell―of which Sr. Lucia of Fatima said that they would have died on the spot seeing it, had not the grace of God kept them alive! Just think about that for a minute! She showed a life-threatening vision of Hell to a 10-year-old, a 9-year-old and a 7-year-old! If she did that in America today, parents would sue Our Lady for emotional cruelty to their children! Who is there that speaks about Hell today? It is almost a taboo subject, a “hate-crime”, an act of “terrorism”. Yet Hell is part and parcel of the “ALL THINGS” that Our Lord commanded MUST be taught, not just all children, but to all nations.
All the other things that are usually mentioned as a part of devotion to Our Lady―this or that prayer; this or that novena; this or that Rosary (regular Rosary or Seven Sorrows Rosary); this or that image and statue; this or that medal; this or that book; this or that pilgrimage; this or that spiritual exercise, procession, etc. ― and the particular list would number thousands ― all depends ultimately on having the “spark” of devotion in our souls. It is like a bonfire―you can bring all the wood that you can find, you can make it the largest bonfire the world has ever seen, you can stack the wood a mile-high―but if you cannot create a spark to light it, then it is useless. The spark must come from somewhere. The odds are that the fire of your devotion is deficient, insufficient to light a bonfire of devotion in others. So before you try heal others―heal yourself: “Physician, heal thyself!” (Luke 4:23). “My son, in thy sickness neglect not thyself, but pray to the Lord, and he shall heal thee!” (Ecclesiasticus 38:9).
Providential Feasts and Examples
Providentially, at this moment in time, August 27th, we celebrate the feast of St. Joseph Calasanctius―whose life dovetails with the subject we are addressing, namely, the instruction and education of children. While he was still a child he used to call his companions together and teach them the mysteries of the Faith and prayers. He became a priest because of a vow he had taken, and he consequently led a life of great austerity, chastising his body with vigils and fasting, and spending day and night in prayer and the contemplation of heavenly things―which is exactly what has been recommended above to one degree or another. When he had received from God the commission to devote himself to the education and formation of boys―especially poor boys―in the knowledge and love of God, he founded the Order of the Poor Regular Clerks of the Pious Schools of the Mother of God, who took, as their special work, the task of teaching boys. Because of this work, he underwent innumerable labors and hardships with an invincible spirit. The Collect or Prayer for the August 27th feast of St. Joseph Calasanctius, is especially appropriate for this topic: “O God, Who wast pleased to provide a new help for thy Church by raising up Thy holy Confessor Joseph to train up the young in the spirit of understanding and godliness, we beseech thee for his sake, and by his prayers, to grant us the grace always so to work and so to teach, that we may finally attain unto Thy everlasting joy.”
You may think all this is impossible! You may think it is too late to change your children or repair the damage caused by your negligence and ignorance. Well think again! Think of St. Augustine (feast day August 28th) who was wayward form his childhood, yet who not only converted, not only became a priest, not only became a bishop, not only became a saint, but also entered the saintly ranks of the Fathers and Doctors of the Church! What is impossible with men is possible with God. Our Lady said to Archangel Gabriel: “‘How shall this be done, because I know not man?’ And the angel answering, said to her: ‘No word shall be impossible with God!’” (Luke 1:34-37). “And Jesus beholding, said to them: ‘With men this is impossible: but with God all things are possible!’” (Matthew 19:26). “And in all things whatsoever you shall ask in prayer, believing, you shall receive!” (Matthew 21:22).
Sunday August 25th
Article 14
How To Build a Soul-Saving Devotion!
Article 14
How To Build a Soul-Saving Devotion!
Without This―You’re Going Nowhere But Hell!
What is Hell? The theologians of the Church define Hell as the absence of God―while Heaven is the presence of God. What is God? Holy Scripture tells us that “God is Charity” (1 John 4:8). Therefore, the absence of God is the absence of Charity or Love―and what is the absence of Love or Charity? What is the opposite of Love? It is hatred. Hence the absence of God in Hell automatically entails the presence of hatred.
You could also argue that “Hell on Earth” is the absence of God in the soul. God lives in the soul by Sanctifying Grace (the soil for all virtue) and Charity is the God living and growing in the soul through Sanctifying Grace. When Mortal Sin drives God out of the soul―we have “Hell on Earth”, even though we might not feel the pain due to intoxication of the Mortal Sin or many Mortal Sins committed.
Devotion―whether to God, Our Lord, Our Lady or the angels and saints―requires the state of Sanctifying Grace and the presence of the supernatural virtue of Charity for devotion to exist and deserve the name of “devotion.”
Sanctifying Grace and Charity
Does the loss of Sanctifying Grace bring with it the loss of the supernatural and theological virtue of Charity? Because Charity is infused into the soul at Baptism, along with Sanctifying Grace, it is often identified with the state of grace (being in possession of Sanctifying Grace). The theological virtue of Charity is inseparably connected with Sanctifying Grace. Theological Love or Charity is substantially identical with Sanctifying Grace, or at least inseparable from it, and hence both are gained and lost together, they stand and fall together. This is an article of Faith. To lose Sanctifying Grace, therefore, is to lose theological Love or Charity. Though they are not identical, nevertheless, it is clear that both Charity and Sanctifying Grace must stand or fall together, hence the expressions “to fall from grace” and “to lose charity” are equivalent.
A person who has lost the supernatural virtue of Charity has lost the state of grace―even though he may still possess the virtues of Hope and Faith. It is also an article of faith (Council of Trent, Sess. VI, can. xxviii, cap. xv) that theological Faith may survive the commission of mortal sin, and can be extinguished only by its diametrical opposite, namely, infidelity. It may be regarded as a matter of Church teaching that the theological virtue of Hope also survives Mortal Sin, unless this Hope should be utterly killed by its extreme opposite, namely the sin of despair, though probably it is not destroyed by it second opposite, the sin of presumption.
Mortal Sin is essentially a hatred of God and God Commandments― “If you love Me, keep My commandments” (John 14:15) … “He that hath My commandments, and keepeth them; he it is that loveth Me. And he that loveth Me, shall be loved of My Father: and I will love him, and will manifest Myself to him” (John 14:21) … “If any one love Me, he will keep My word, and My Father will love him, and We will come to him, and will make Our abode with him” (John 14:23) … “He that loveth Me not, keepeth not My words” (John 14:24) ... “You are My friends, if you do the things that I command you” (John 15:14) … “If you keep My commandments, you shall abide in My love; as I also have kept My Father’s commandments, and do abide in His love” (John 15:10).
Thus, since hatred is the opposite of love or charity, Mortal Sin drives out Charity from the soul, together with its roots or soil―which is Sanctifying Grace. Thus, a person in a state of Mortal Sin still has knowledge of God; the person can still speak about God; do good things and even be helpful and naturally charitable to other people―but all this is SUPERNATURALLY useless, and will receive no heavenly reward, and, if the person dies in that state of Mortal Sin―which is an abiding enmity with God, an implicit or even explicit hatred of God―then there is no entry into Heaven (the home of love), but a banishment to Hell (the home of hatred).
Grace is increased as charity increases, and vice versa. Every increase or decrease of Sanctifying Grace must also entail a corresponding increase or decrease of the supernatural and theological virtue of Charity. Furthermore, the degree of heavenly glory enjoyed by a soul after this life, will be in proportion with the measure of Charity which the soul possessed at death. For grace and glory bear a proportional relation to each other―like a caterpillar becomes a butterfly, grace is turned into glory in Heaven.
Measured and Judged on Our Charity
Since “God is Charity” (1 John 4:8), Charity must be the greatest virtue and the Love of God must be the first and foremost focus of Charity. This is confirmed by Our Lord: “Jesus said to him: ‘Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind. This is the greatest and the first commandment!’” (Matthew 22:37-38). Holy Scripture confirms this elsewhere: “If I speak with the tongues of men, and of angels, and have not Charity―then I am become as sounding brass, or a tinkling cymbal. And if I should have prophecy and should know all mysteries, and all knowledge, and if I should have all Faith, so that I could remove mountains, and have not Charity―then I am nothing. And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not Charity―then it profiteth me nothing! … And, now, there remain Faith, Hope, and Charity, these three―but the greatest of these is Charity” (1 Corinthians 13:1-3, 13).
Thus we see that regardless of what magnificent things we may know, say, do or achieve―all of them are rendered useless, profitless, empty and shallow if they are not animated and driven by Charity―a love of God. Charity is not a human virtue, nor a natural virtue, it is not human love, but it is the supernatural virtue, infused into the soul at Baptism, by which we first and foremost love God above all things for His own sake, and then secondarily, love our neighbor as ourselves as part of our love of God and because of God, because our neighbor’s soul was made by God and made in the image and likeness of God. Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with all thy strength, and with all thy mind: and thy neighbor as thyself ... This do, and thou shalt live!” (Luke 10:27-28).
Devotion Needs Grace and Charity to Live
A person who is in a state of mortal sin, may well seem to be pious, devout, charitable, knowledgeable, zealous, etc. ― but in God’s eyes all those things are supernaturally DEAD, even though they seem alive to everyone who witnesses them. From a distance, a corpse and a sleeping person seem to be alike―but the likeness is only on the exterior, for interiorly, the soul, which is the principle and cause of life for the body, has left the corpse, but is still present in the sleeping person.
Thus it is with devotion. Exteriorly, a person may seem to be , devout, charitable, knowledgeable, zealous, etc., but this devotion, though seemingly alive naturally, is dead supernaturally and will not be counted as devotion by God. The problem today―and perhaps throughout all past ages―is that we focus more (or only) on the externals and disregard the interior. To attempt to try a build a devotion to Our Lady on externals alone, is to fail before you start. St. Louis de Montfort tells us that what gives “life” to devotion is the INTERIOR and not the EXTERIOR. Not that externals are to be ignored and neglected. For we ourselves are a mixture of BODY (externals) and SOUL (interior), but a body without a soul is merely a corpse. St. Louis de Montfort says much the same for the Holy Rosary: “The Rosary―said without the meditation on the sacred mysteries of our salvation―would almost be a body without a soul, excellent matter, but without the form, which is the meditation.”
Devotion to the Immaculate Heart (or Our Lady) Must Come From the Heart
The previous two articles have discussed the THEORY and the PRACTICE of DEVOTION TO OUR LADY. The Apostle of Devotion to Our Lady―St. Louis de Montfort―tells us that the key or the essential aspect of devotion to Our Lady is its interior aspect: “Now, as the kingdom of Jesus Christ consists principally in the heart or the interior of man—according to the words, “The kingdom of God is within you” (Luke 17:21)—in like manner the kingdom of our Blessed Lady is principally in the interior of man; that is to say, his soul. And it is principally in souls that she is more glorified with her Son than in all visible creatures, and so we can call her, as the saints do, the Queen of All Hearts … God wishes that His holy Mother should be at present more known, more loved, more honored than she has ever been. This, no doubt, will take place if the predestinate enter (by the grace and light of the Holy Ghost), into the interior and perfect practice which I will disclose to them … External devotees are persons who make all devotion to our Blessed Lady consist in outward practices. They have no taste except for the exterior side of this devotion, because they have no interior spirit of their own. They will say quantities of Rosaries with the greatest haste; they will hear many Masses distractedly; they will go, without devotion, to processions; they will enroll themselves in all her confraternities—without amending their lives, without doing any violence to their passions, or without imitating the virtues of that most holy Virgin. They have no love but for the sensible [exterior or external] part of devotion, without having any relish for its [interior] solidity ...
“We must, in a few words, give the characteristics of true devotion. It must be: (1) interior, (2) tender, meaning confident, (3) holy, (4) constant, and (5) disinterested.
(1) INTERIOR―True devotion to Our Lady is interior; that is, it comes from the mind and the heart. It flows from the esteem we have for her, the high idea we have formed of her greatness, and the love which we have for her.
(2) CONFIDENT―It is full of confidence in her, like a child’s confidence in his loving mother. This confidence makes the soul have recourse to her in all its bodily and mental necessities, with much simplicity, trust and tenderness. It implores the aid of its good Mother at all times, in all places and above all things: in its doubts, that it may be enlightened; in its wanderings, that it may be brought into the right path; in its temptations, that it may be supported; in its weaknesses, that it may be strengthened; in its falls, that it may be lifted up; in its discouragements, that it may be cheered; in its scruples, that they may be taken away; in the crosses, toils and disappointments of life, that it may be consoled under them. In a word, in all the evils of body and mind, the soul ordinarily has recourse to Mary, without fear of annoying her or displeasing Jesus Christ.
(3) HOLY―True devotion to Our Lady is holy; that is to say, it leads the soul to avoid sin and to imitate the virtues of the Blessed Virgin, particularly her profound humility, her lively Faith, her blind obedience, her continual prayer, her universal mortification, her divine purity, her ardent charity, her heroic patience, her angelic sweetness and her divine wisdom. These are the ten principal virtues of the most holy Virgin.
(4) CONSTANT―True devotion to Our Lady is constant. It confirms the soul in good, and does not let it easily abandon its spiritual exercises. It makes it courageous in opposing the world in its fashions and maxims, the flesh in its weariness and passions, and the devil in his temptations; so that a person truly devout to our Blessed Lady is neither changeable, irritable, scrupulous nor timid. It is not that such a person does not fall, or change sometimes in the sensible feeling of devotion. But when he falls, he rises again by stretching out his hand to his good Mother. When he loses the taste and relish of devotion, he does not become disturbed because of that; for the just and faithful client of Mary lives by the Faith (Hebrews 10:38) of Jesus and Mary, and not by natural sentiment.
(5) DISINTERESTED―Lastly, true devotion to Our Lady is disinterested; that is to say, it inspires the soul not to seek itself, but only God, and God in His holy Mother. A true client of Mary does not serve that august Queen from a spirit of lucre and interest, nor for his own good, whether temporal or eternal, corporal or spiritual, but exclusively because she deserves to be served, and God alone in her. He does not love Mary just because she obtains favors for him, or because he hopes she will, but solely because she is so worthy of love. It is on this account that he loves and serves her as faithfully in his disgusts and dryness as in his sweetness and sensible fervor. He loves her as much on Calvary as at the marriage of Cana. Oh, how agreeable and precious in the eyes of God and of His holy Mother is such a client of our Blessed Lady, who has no self-seeking in his service of her! But in these days how rare is such a sight!” (St. Louis de Montfort, True Devotion to Mary, §105 to §110).
Creating a Body and Soul―Or Putting Life into a Corpse
God created both the body and soul of Adam and Eve and launched them into the world. Our Lord also raised dead bodies to life by restoring to those bodies the live-giving soul that had departed. Similarly with ourselves―perhaps we never had a devotion to Our Lady to being with and so we are in need of both the body and soul of such a devotion. Or perhaps we once had a devotion to Our Lady, but which has since ‘died’ over the years and is now soulless, standing in need of a resurrection. God wants life, not death: “For I desire not the death of him that dieth, saith the Lord God, return ye and live!” (Ezechiel 18:32). “As I live, saith the Lord God, I desire not the death of the wicked, but that the wicked turn from his way, and live. Turn ye, turn ye from your evil ways: and why will you die?” (Ezechiel 33:11). Our Lord says: “I am come that they may have life, and may have it more abundantly!” (John 10:10)―but there are not many takers of the offer, which is why Our Lord adds: “And you will not come to Me that you may have life!” (John 5:40).
Your dying or dead devotion can and must be resurrected or rejuvenated. You need a living devotion like you need the air you breathe―it needs to be there constantly, every minute, every second of the day. Only such a devotion is truly worthy of the name “devotion”―all other forms of ‘devotion’ are merely corpses or inferior stages leading to a full-bloodied, mature, true devotion―much like babies, infants, children and teenagers are not adults, but are gradually growing and developing into eventual adults.
Known by the Exterior
God knows us perfectly and entirely as we really are and not what we SEEM to be like: “For the Lord searcheth all hearts, and understandeth all the thoughts of minds” (1 Paralipomenon 28:9). Other people judge us by appearances―is why we are often so superficial and focus more on appearances and worry about how others will see us, and how we appear to others: “For man seeth those things that appear, but the Lord beholdeth the heart!” (1 Kings 16:7). Our Lord says: “Judge not according to the appearance!” (John 7:24). Nevertheless, Jesus adds: “So let your light shine before men, that they may see your good works, and glorify your Father Who is in Heaven!” (Matthew 5:16). Holy Scripture, though, adds a warning: “Do I now persuade men, or God? Or do I seek to please men? If I yet pleased men, I should not be the servant of Christ!” (Galatians 1:10). We need external works, but they must be done from the right interior motives―the glory of God and not a glorification of one’s own reputation and standing. “The Son of man shall come in the glory of his Father with his angels: and then will he render to every man according to his works!” (Matthew 16:27). “I am the Lord who search the heart and tests the minds―Who give to everyone according to his way, and according to the fruit of his works” (Jeremias 17:10). It is our words and actions, our body size, body shape and body features, our tone and pitch of voice, our clothing and accessories, our works and achievements, etc. that make us known and recognizable to others. People see all our exterior manifestations and try to work out, guess, know and understand our interior thoughts and attitudes from them. Furthermore, a dead man cannot speak, walk, build, make or achieve anything―a dead man is a mere corpse without a soul. It is the soul that gives life, energy, direction and purpose.
Similarly, we can have a multitude of exterior pieces or parts of what we call “devotion”―say Rosaries, attend Masses, have lots of Scapulars and other sacramentals, read many spiritual books, have many statues and pictures of Our Lord, Our Lady and the angels and saints, have many religious books on our shelves, distribute many religious flyers, pamphlets, books and handouts―all of these are EXTERNAL manifestations of a possible presence of devotion in our lives. However, TRUE DEVOTION is the soul behind all these things and this TRUE DEVOTION, as St. Louis de Montfort says above, is an INTERIOR thing that uses all these other EXTERNAL objects and things to practice its devotion. Thus you can have a TRUE DEVOTION without necessarily having all those externals or practicing all those externals, but you CANNOT HAVE A TRUE DEVOTION WITH THE EXTERNALS ALONE, without the INTERIOR devotion in the soul animating them and using them.
It is similar to what St. Thomas Aquinas says about CONTEMPLATION (which is interior) and ACTION (which is exterior). St. Thomas says that of the two, contemplation is superior and action is inferior―much like the soul is superior and the body is inferior. Yet, what can make contemplation even more perfect is the putting into practice by actions the things that you have contemplated. Hence, Holy Scripture, in the same vein, adds: “Receive the ingrafted word, which is able to save your souls. But be ye doers of the word, and not hearers only, deceiving your own selves! … Faith also, if it have not works, is dead in itself. But some man will say: ‘Thou hast Faith, and I have works!’― show me thy Faith without works; and I will show thee, by works, my Faith. Thou believest that there is one God! Thou dost well: the devils also believe and tremble! But wilt thou know, O vain man, that Faith without works is dead? Do you see that by works a man is justified; and not by Faith only? … For even as the body without the spirit is dead; so also Faith without works is dead!” (James 1:21-22; 2:17-26).
Thus―even though theoretically we can have an INTERIOR DEVOTION to Our Lady without external words, works and actions―the interior devotion is perfected by the practice of many kinds of external manifestations of our interior devotion. As Jesus says, God expects to see fruit―and lots of it! “I am the true vine; and My Father is the husbandman. Every branch in Me, that beareth not fruit, He will take away―and every one that beareth fruit, He will purge it, that it may bring forth more fruit!” (John 15:1-3).
Stoking-Up the Fires of Devotion
Yet those external practices―without any interior devotion―would be like a body without a soul, in other words, a corpse. Therefore, at all times, the interior devotion must be given primary attention, it must be always ‘stoked-up’ and receive a continual stream of new ‘coals’ upon its fire, to prevent that interior fire of devotion going-out and being extinguished. Jesus speaks of this fire when He says: “I am come to cast fire on the Earth! And what will I, but that it be kindled?” (Luke 12:49)―which is why we pray to the Holy Ghost: “Come O Holy Ghost, fill the hearts of Thy faithful and enkindle in us the fire of Thy love!” It the fire of that love produces devotion and drives devotion along energetically and constantly―for devotion is a HIGH degree of love, it is an INTENSE love. In The Imitation of Christ we find a chapter entitled “The Wonderful Effect of Divine Love” (Book 3, Chapter 5)―which is, in effect, a perfect description and definition of devotion. As you read this passage, in your mind simply substitute the word DEVOTION for the word LOVE:
“Love is an excellent thing, a very great blessing, indeed. It makes every difficulty easy, and bears all wrongs with equanimity. For it bears a burden without being weighted and renders sweet all that is bitter. Love of Jesus {Mary] spurs to great deeds and excites longing for that which is more perfect. Love tends upward; it will not be held down by anything low. Love wishes to be free and estranged from all worldly affections, lest its inward sight be obstructed, lest it be entangled in any temporal interest and overcome by adversity. Nothing is sweeter than love, nothing stronger or higher or wider; nothing is more pleasant, nothing fuller, and nothing better in Heaven or on earth, for love is born of God and cannot rest except in God, Who is above all created things. One who is in love flies, runs, and rejoices; he is free, not bound. He gives all for all and possesses all in all, because he rests in the one sovereign Good, Who is above all things, and from Whom every good flows and proceeds. He does not look to the gift but turns himself above all gifts to the Giver. Love often knows no limits but overflows all bounds. Love feels no burden, thinks nothing of troubles, attempts more than it is able, and does not plead impossibility, because it believes that it may and can do all things. For this reason, it is able to do all, performing and effecting much where he who does not love fails and falls. Love is watchful. Sleeping, it does not slumber. Wearied, it is not tired. Pressed, it is not straitened. Alarmed, it is not confused, but like a living flame, a burning torch, it forces its way upward and passes unharmed through every obstacle. Love is swift, sincere, kind, pleasant, and delightful. Love is strong, patient and faithful, prudent, long-suffering, and manly. Love is never self-seeking, for in whatever a person seeks himself there he falls from love. If a man loves, he will know the sound of this voice.”
After that beautiful spiritual passage, it would almost seem to be banal and crude to post the definition of “devotion” as listed in various dictionaries―but to show you how well the above passage brings to life the dry definition, here, once again, is the compilation of various definitions from several dictionaries. The dictionaries define “devotion” as “strong love, deep loyalty, or great enthusiasm for a person, activity, or cause; religious fervor; the fact or state of being ardently dedicated and loyal; profound dedication; consecration; earnest attachment to a cause, person, or thing; the strong love that you show when you pay a lot of attention to someone or something; the loyalty that you show towards a person, job etc, especially by working hard for the person, or cause, or thing; ardent, often selfless affection and dedication, as to a person or principle.”
Thus a TRUE DEVOTION will not be able to keep its devotion “under-wraps” and “locked-up” in the confines of the soul. It will wish to burst forth and manifest that true devotion in a variety of ways―not for the motive of self-glorification, nor the motive of being noticed (though unavoidably it will be noticed)―but simply out of natural and supernatural exuberance of love and devotion. Let us now look at the many external/exterior ways that we can manifest our devotion to Our Lady―always remembering that IT IS NOT WHAT OR HOW MUCH WE DO THAT MATTERS, BUT THE DEGREE AND INTENSITY AND PURITY OF LOVE THAT WE DO IT WITH―which is why it is said that one single sigh of Mary’s is worth more than all the combined prayers and sacrifices of the angels and saints.
What is Hell? The theologians of the Church define Hell as the absence of God―while Heaven is the presence of God. What is God? Holy Scripture tells us that “God is Charity” (1 John 4:8). Therefore, the absence of God is the absence of Charity or Love―and what is the absence of Love or Charity? What is the opposite of Love? It is hatred. Hence the absence of God in Hell automatically entails the presence of hatred.
You could also argue that “Hell on Earth” is the absence of God in the soul. God lives in the soul by Sanctifying Grace (the soil for all virtue) and Charity is the God living and growing in the soul through Sanctifying Grace. When Mortal Sin drives God out of the soul―we have “Hell on Earth”, even though we might not feel the pain due to intoxication of the Mortal Sin or many Mortal Sins committed.
Devotion―whether to God, Our Lord, Our Lady or the angels and saints―requires the state of Sanctifying Grace and the presence of the supernatural virtue of Charity for devotion to exist and deserve the name of “devotion.”
Sanctifying Grace and Charity
Does the loss of Sanctifying Grace bring with it the loss of the supernatural and theological virtue of Charity? Because Charity is infused into the soul at Baptism, along with Sanctifying Grace, it is often identified with the state of grace (being in possession of Sanctifying Grace). The theological virtue of Charity is inseparably connected with Sanctifying Grace. Theological Love or Charity is substantially identical with Sanctifying Grace, or at least inseparable from it, and hence both are gained and lost together, they stand and fall together. This is an article of Faith. To lose Sanctifying Grace, therefore, is to lose theological Love or Charity. Though they are not identical, nevertheless, it is clear that both Charity and Sanctifying Grace must stand or fall together, hence the expressions “to fall from grace” and “to lose charity” are equivalent.
A person who has lost the supernatural virtue of Charity has lost the state of grace―even though he may still possess the virtues of Hope and Faith. It is also an article of faith (Council of Trent, Sess. VI, can. xxviii, cap. xv) that theological Faith may survive the commission of mortal sin, and can be extinguished only by its diametrical opposite, namely, infidelity. It may be regarded as a matter of Church teaching that the theological virtue of Hope also survives Mortal Sin, unless this Hope should be utterly killed by its extreme opposite, namely the sin of despair, though probably it is not destroyed by it second opposite, the sin of presumption.
Mortal Sin is essentially a hatred of God and God Commandments― “If you love Me, keep My commandments” (John 14:15) … “He that hath My commandments, and keepeth them; he it is that loveth Me. And he that loveth Me, shall be loved of My Father: and I will love him, and will manifest Myself to him” (John 14:21) … “If any one love Me, he will keep My word, and My Father will love him, and We will come to him, and will make Our abode with him” (John 14:23) … “He that loveth Me not, keepeth not My words” (John 14:24) ... “You are My friends, if you do the things that I command you” (John 15:14) … “If you keep My commandments, you shall abide in My love; as I also have kept My Father’s commandments, and do abide in His love” (John 15:10).
Thus, since hatred is the opposite of love or charity, Mortal Sin drives out Charity from the soul, together with its roots or soil―which is Sanctifying Grace. Thus, a person in a state of Mortal Sin still has knowledge of God; the person can still speak about God; do good things and even be helpful and naturally charitable to other people―but all this is SUPERNATURALLY useless, and will receive no heavenly reward, and, if the person dies in that state of Mortal Sin―which is an abiding enmity with God, an implicit or even explicit hatred of God―then there is no entry into Heaven (the home of love), but a banishment to Hell (the home of hatred).
Grace is increased as charity increases, and vice versa. Every increase or decrease of Sanctifying Grace must also entail a corresponding increase or decrease of the supernatural and theological virtue of Charity. Furthermore, the degree of heavenly glory enjoyed by a soul after this life, will be in proportion with the measure of Charity which the soul possessed at death. For grace and glory bear a proportional relation to each other―like a caterpillar becomes a butterfly, grace is turned into glory in Heaven.
Measured and Judged on Our Charity
Since “God is Charity” (1 John 4:8), Charity must be the greatest virtue and the Love of God must be the first and foremost focus of Charity. This is confirmed by Our Lord: “Jesus said to him: ‘Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind. This is the greatest and the first commandment!’” (Matthew 22:37-38). Holy Scripture confirms this elsewhere: “If I speak with the tongues of men, and of angels, and have not Charity―then I am become as sounding brass, or a tinkling cymbal. And if I should have prophecy and should know all mysteries, and all knowledge, and if I should have all Faith, so that I could remove mountains, and have not Charity―then I am nothing. And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not Charity―then it profiteth me nothing! … And, now, there remain Faith, Hope, and Charity, these three―but the greatest of these is Charity” (1 Corinthians 13:1-3, 13).
Thus we see that regardless of what magnificent things we may know, say, do or achieve―all of them are rendered useless, profitless, empty and shallow if they are not animated and driven by Charity―a love of God. Charity is not a human virtue, nor a natural virtue, it is not human love, but it is the supernatural virtue, infused into the soul at Baptism, by which we first and foremost love God above all things for His own sake, and then secondarily, love our neighbor as ourselves as part of our love of God and because of God, because our neighbor’s soul was made by God and made in the image and likeness of God. Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with all thy strength, and with all thy mind: and thy neighbor as thyself ... This do, and thou shalt live!” (Luke 10:27-28).
Devotion Needs Grace and Charity to Live
A person who is in a state of mortal sin, may well seem to be pious, devout, charitable, knowledgeable, zealous, etc. ― but in God’s eyes all those things are supernaturally DEAD, even though they seem alive to everyone who witnesses them. From a distance, a corpse and a sleeping person seem to be alike―but the likeness is only on the exterior, for interiorly, the soul, which is the principle and cause of life for the body, has left the corpse, but is still present in the sleeping person.
Thus it is with devotion. Exteriorly, a person may seem to be , devout, charitable, knowledgeable, zealous, etc., but this devotion, though seemingly alive naturally, is dead supernaturally and will not be counted as devotion by God. The problem today―and perhaps throughout all past ages―is that we focus more (or only) on the externals and disregard the interior. To attempt to try a build a devotion to Our Lady on externals alone, is to fail before you start. St. Louis de Montfort tells us that what gives “life” to devotion is the INTERIOR and not the EXTERIOR. Not that externals are to be ignored and neglected. For we ourselves are a mixture of BODY (externals) and SOUL (interior), but a body without a soul is merely a corpse. St. Louis de Montfort says much the same for the Holy Rosary: “The Rosary―said without the meditation on the sacred mysteries of our salvation―would almost be a body without a soul, excellent matter, but without the form, which is the meditation.”
Devotion to the Immaculate Heart (or Our Lady) Must Come From the Heart
The previous two articles have discussed the THEORY and the PRACTICE of DEVOTION TO OUR LADY. The Apostle of Devotion to Our Lady―St. Louis de Montfort―tells us that the key or the essential aspect of devotion to Our Lady is its interior aspect: “Now, as the kingdom of Jesus Christ consists principally in the heart or the interior of man—according to the words, “The kingdom of God is within you” (Luke 17:21)—in like manner the kingdom of our Blessed Lady is principally in the interior of man; that is to say, his soul. And it is principally in souls that she is more glorified with her Son than in all visible creatures, and so we can call her, as the saints do, the Queen of All Hearts … God wishes that His holy Mother should be at present more known, more loved, more honored than she has ever been. This, no doubt, will take place if the predestinate enter (by the grace and light of the Holy Ghost), into the interior and perfect practice which I will disclose to them … External devotees are persons who make all devotion to our Blessed Lady consist in outward practices. They have no taste except for the exterior side of this devotion, because they have no interior spirit of their own. They will say quantities of Rosaries with the greatest haste; they will hear many Masses distractedly; they will go, without devotion, to processions; they will enroll themselves in all her confraternities—without amending their lives, without doing any violence to their passions, or without imitating the virtues of that most holy Virgin. They have no love but for the sensible [exterior or external] part of devotion, without having any relish for its [interior] solidity ...
“We must, in a few words, give the characteristics of true devotion. It must be: (1) interior, (2) tender, meaning confident, (3) holy, (4) constant, and (5) disinterested.
(1) INTERIOR―True devotion to Our Lady is interior; that is, it comes from the mind and the heart. It flows from the esteem we have for her, the high idea we have formed of her greatness, and the love which we have for her.
(2) CONFIDENT―It is full of confidence in her, like a child’s confidence in his loving mother. This confidence makes the soul have recourse to her in all its bodily and mental necessities, with much simplicity, trust and tenderness. It implores the aid of its good Mother at all times, in all places and above all things: in its doubts, that it may be enlightened; in its wanderings, that it may be brought into the right path; in its temptations, that it may be supported; in its weaknesses, that it may be strengthened; in its falls, that it may be lifted up; in its discouragements, that it may be cheered; in its scruples, that they may be taken away; in the crosses, toils and disappointments of life, that it may be consoled under them. In a word, in all the evils of body and mind, the soul ordinarily has recourse to Mary, without fear of annoying her or displeasing Jesus Christ.
(3) HOLY―True devotion to Our Lady is holy; that is to say, it leads the soul to avoid sin and to imitate the virtues of the Blessed Virgin, particularly her profound humility, her lively Faith, her blind obedience, her continual prayer, her universal mortification, her divine purity, her ardent charity, her heroic patience, her angelic sweetness and her divine wisdom. These are the ten principal virtues of the most holy Virgin.
(4) CONSTANT―True devotion to Our Lady is constant. It confirms the soul in good, and does not let it easily abandon its spiritual exercises. It makes it courageous in opposing the world in its fashions and maxims, the flesh in its weariness and passions, and the devil in his temptations; so that a person truly devout to our Blessed Lady is neither changeable, irritable, scrupulous nor timid. It is not that such a person does not fall, or change sometimes in the sensible feeling of devotion. But when he falls, he rises again by stretching out his hand to his good Mother. When he loses the taste and relish of devotion, he does not become disturbed because of that; for the just and faithful client of Mary lives by the Faith (Hebrews 10:38) of Jesus and Mary, and not by natural sentiment.
(5) DISINTERESTED―Lastly, true devotion to Our Lady is disinterested; that is to say, it inspires the soul not to seek itself, but only God, and God in His holy Mother. A true client of Mary does not serve that august Queen from a spirit of lucre and interest, nor for his own good, whether temporal or eternal, corporal or spiritual, but exclusively because she deserves to be served, and God alone in her. He does not love Mary just because she obtains favors for him, or because he hopes she will, but solely because she is so worthy of love. It is on this account that he loves and serves her as faithfully in his disgusts and dryness as in his sweetness and sensible fervor. He loves her as much on Calvary as at the marriage of Cana. Oh, how agreeable and precious in the eyes of God and of His holy Mother is such a client of our Blessed Lady, who has no self-seeking in his service of her! But in these days how rare is such a sight!” (St. Louis de Montfort, True Devotion to Mary, §105 to §110).
Creating a Body and Soul―Or Putting Life into a Corpse
God created both the body and soul of Adam and Eve and launched them into the world. Our Lord also raised dead bodies to life by restoring to those bodies the live-giving soul that had departed. Similarly with ourselves―perhaps we never had a devotion to Our Lady to being with and so we are in need of both the body and soul of such a devotion. Or perhaps we once had a devotion to Our Lady, but which has since ‘died’ over the years and is now soulless, standing in need of a resurrection. God wants life, not death: “For I desire not the death of him that dieth, saith the Lord God, return ye and live!” (Ezechiel 18:32). “As I live, saith the Lord God, I desire not the death of the wicked, but that the wicked turn from his way, and live. Turn ye, turn ye from your evil ways: and why will you die?” (Ezechiel 33:11). Our Lord says: “I am come that they may have life, and may have it more abundantly!” (John 10:10)―but there are not many takers of the offer, which is why Our Lord adds: “And you will not come to Me that you may have life!” (John 5:40).
Your dying or dead devotion can and must be resurrected or rejuvenated. You need a living devotion like you need the air you breathe―it needs to be there constantly, every minute, every second of the day. Only such a devotion is truly worthy of the name “devotion”―all other forms of ‘devotion’ are merely corpses or inferior stages leading to a full-bloodied, mature, true devotion―much like babies, infants, children and teenagers are not adults, but are gradually growing and developing into eventual adults.
Known by the Exterior
God knows us perfectly and entirely as we really are and not what we SEEM to be like: “For the Lord searcheth all hearts, and understandeth all the thoughts of minds” (1 Paralipomenon 28:9). Other people judge us by appearances―is why we are often so superficial and focus more on appearances and worry about how others will see us, and how we appear to others: “For man seeth those things that appear, but the Lord beholdeth the heart!” (1 Kings 16:7). Our Lord says: “Judge not according to the appearance!” (John 7:24). Nevertheless, Jesus adds: “So let your light shine before men, that they may see your good works, and glorify your Father Who is in Heaven!” (Matthew 5:16). Holy Scripture, though, adds a warning: “Do I now persuade men, or God? Or do I seek to please men? If I yet pleased men, I should not be the servant of Christ!” (Galatians 1:10). We need external works, but they must be done from the right interior motives―the glory of God and not a glorification of one’s own reputation and standing. “The Son of man shall come in the glory of his Father with his angels: and then will he render to every man according to his works!” (Matthew 16:27). “I am the Lord who search the heart and tests the minds―Who give to everyone according to his way, and according to the fruit of his works” (Jeremias 17:10). It is our words and actions, our body size, body shape and body features, our tone and pitch of voice, our clothing and accessories, our works and achievements, etc. that make us known and recognizable to others. People see all our exterior manifestations and try to work out, guess, know and understand our interior thoughts and attitudes from them. Furthermore, a dead man cannot speak, walk, build, make or achieve anything―a dead man is a mere corpse without a soul. It is the soul that gives life, energy, direction and purpose.
Similarly, we can have a multitude of exterior pieces or parts of what we call “devotion”―say Rosaries, attend Masses, have lots of Scapulars and other sacramentals, read many spiritual books, have many statues and pictures of Our Lord, Our Lady and the angels and saints, have many religious books on our shelves, distribute many religious flyers, pamphlets, books and handouts―all of these are EXTERNAL manifestations of a possible presence of devotion in our lives. However, TRUE DEVOTION is the soul behind all these things and this TRUE DEVOTION, as St. Louis de Montfort says above, is an INTERIOR thing that uses all these other EXTERNAL objects and things to practice its devotion. Thus you can have a TRUE DEVOTION without necessarily having all those externals or practicing all those externals, but you CANNOT HAVE A TRUE DEVOTION WITH THE EXTERNALS ALONE, without the INTERIOR devotion in the soul animating them and using them.
It is similar to what St. Thomas Aquinas says about CONTEMPLATION (which is interior) and ACTION (which is exterior). St. Thomas says that of the two, contemplation is superior and action is inferior―much like the soul is superior and the body is inferior. Yet, what can make contemplation even more perfect is the putting into practice by actions the things that you have contemplated. Hence, Holy Scripture, in the same vein, adds: “Receive the ingrafted word, which is able to save your souls. But be ye doers of the word, and not hearers only, deceiving your own selves! … Faith also, if it have not works, is dead in itself. But some man will say: ‘Thou hast Faith, and I have works!’― show me thy Faith without works; and I will show thee, by works, my Faith. Thou believest that there is one God! Thou dost well: the devils also believe and tremble! But wilt thou know, O vain man, that Faith without works is dead? Do you see that by works a man is justified; and not by Faith only? … For even as the body without the spirit is dead; so also Faith without works is dead!” (James 1:21-22; 2:17-26).
Thus―even though theoretically we can have an INTERIOR DEVOTION to Our Lady without external words, works and actions―the interior devotion is perfected by the practice of many kinds of external manifestations of our interior devotion. As Jesus says, God expects to see fruit―and lots of it! “I am the true vine; and My Father is the husbandman. Every branch in Me, that beareth not fruit, He will take away―and every one that beareth fruit, He will purge it, that it may bring forth more fruit!” (John 15:1-3).
Stoking-Up the Fires of Devotion
Yet those external practices―without any interior devotion―would be like a body without a soul, in other words, a corpse. Therefore, at all times, the interior devotion must be given primary attention, it must be always ‘stoked-up’ and receive a continual stream of new ‘coals’ upon its fire, to prevent that interior fire of devotion going-out and being extinguished. Jesus speaks of this fire when He says: “I am come to cast fire on the Earth! And what will I, but that it be kindled?” (Luke 12:49)―which is why we pray to the Holy Ghost: “Come O Holy Ghost, fill the hearts of Thy faithful and enkindle in us the fire of Thy love!” It the fire of that love produces devotion and drives devotion along energetically and constantly―for devotion is a HIGH degree of love, it is an INTENSE love. In The Imitation of Christ we find a chapter entitled “The Wonderful Effect of Divine Love” (Book 3, Chapter 5)―which is, in effect, a perfect description and definition of devotion. As you read this passage, in your mind simply substitute the word DEVOTION for the word LOVE:
“Love is an excellent thing, a very great blessing, indeed. It makes every difficulty easy, and bears all wrongs with equanimity. For it bears a burden without being weighted and renders sweet all that is bitter. Love of Jesus {Mary] spurs to great deeds and excites longing for that which is more perfect. Love tends upward; it will not be held down by anything low. Love wishes to be free and estranged from all worldly affections, lest its inward sight be obstructed, lest it be entangled in any temporal interest and overcome by adversity. Nothing is sweeter than love, nothing stronger or higher or wider; nothing is more pleasant, nothing fuller, and nothing better in Heaven or on earth, for love is born of God and cannot rest except in God, Who is above all created things. One who is in love flies, runs, and rejoices; he is free, not bound. He gives all for all and possesses all in all, because he rests in the one sovereign Good, Who is above all things, and from Whom every good flows and proceeds. He does not look to the gift but turns himself above all gifts to the Giver. Love often knows no limits but overflows all bounds. Love feels no burden, thinks nothing of troubles, attempts more than it is able, and does not plead impossibility, because it believes that it may and can do all things. For this reason, it is able to do all, performing and effecting much where he who does not love fails and falls. Love is watchful. Sleeping, it does not slumber. Wearied, it is not tired. Pressed, it is not straitened. Alarmed, it is not confused, but like a living flame, a burning torch, it forces its way upward and passes unharmed through every obstacle. Love is swift, sincere, kind, pleasant, and delightful. Love is strong, patient and faithful, prudent, long-suffering, and manly. Love is never self-seeking, for in whatever a person seeks himself there he falls from love. If a man loves, he will know the sound of this voice.”
After that beautiful spiritual passage, it would almost seem to be banal and crude to post the definition of “devotion” as listed in various dictionaries―but to show you how well the above passage brings to life the dry definition, here, once again, is the compilation of various definitions from several dictionaries. The dictionaries define “devotion” as “strong love, deep loyalty, or great enthusiasm for a person, activity, or cause; religious fervor; the fact or state of being ardently dedicated and loyal; profound dedication; consecration; earnest attachment to a cause, person, or thing; the strong love that you show when you pay a lot of attention to someone or something; the loyalty that you show towards a person, job etc, especially by working hard for the person, or cause, or thing; ardent, often selfless affection and dedication, as to a person or principle.”
Thus a TRUE DEVOTION will not be able to keep its devotion “under-wraps” and “locked-up” in the confines of the soul. It will wish to burst forth and manifest that true devotion in a variety of ways―not for the motive of self-glorification, nor the motive of being noticed (though unavoidably it will be noticed)―but simply out of natural and supernatural exuberance of love and devotion. Let us now look at the many external/exterior ways that we can manifest our devotion to Our Lady―always remembering that IT IS NOT WHAT OR HOW MUCH WE DO THAT MATTERS, BUT THE DEGREE AND INTENSITY AND PURITY OF LOVE THAT WE DO IT WITH―which is why it is said that one single sigh of Mary’s is worth more than all the combined prayers and sacrifices of the angels and saints.
DOUBLE DAY ARTICLE : Friday August 23rd & Saturday August 24th
Article 13
Put Your Heart Into It!
Part 2 : The Practical Side to Devotion to Our Lady and Its Growth
Article 13
Put Your Heart Into It!
Part 2 : The Practical Side to Devotion to Our Lady and Its Growth
After Talking the Talk, You Must Walk the Walk!
Talk is easy. Talk is cheap! It’s the walk that ultimately matters. Not that there should be no talk―before action or practice, there must always be theory. We think before we speak. We plan before we act. Yet it is pointless knowing how to save your soul and get to Heaven if you do not put into practice what you know. Heaven’s “entrance exam” is not so much on theory, but on practice. If you knew how to get to Heaven, but failed to put that knowledge to good use by putting it into practice, then, as Our Lord says, “that servant who knew the will of his lord, and prepared not himself, and did not according to his will, shall be beaten with many stripes!” (Luke 12:47).
As Holy Scripture says: “Receive the ingrafted word, which is able to save your souls! But be ye DOERS OF THE WORD, and NOT HEARERS ONLY, deceiving your own selves! For if a man be a hearer of the word, and not a doer, he shall be compared to a man beholding his own countenance in a mirror. For he beheld himself, and went his way, and presently forgot what manner of man he was!” (James 1:21-24).
Concerning Our Lady’s Fatima message―about praying the Rosary and establishing a devotion to the Immaculate Heart of Mary throughout the whole world―we have mainly be HEARERS of the word, and NOT DOERS of the word. We have all heard of what she said―but we have done little or nothing about it. Sr. Lucia of Fatima said: “The Blessed Virgin is very sad, because no one heeds her message; neither the good nor the bad. The good continue on the road of goodness with their life of virtue and apostolate without paying mind to this Message―they do not unite their lives to the message of Fatima. Sinners, the bad, because of their sins, do not see God’s chastisement about to fall upon them presently, also keep following the road of evil through sin, ignoring the Message, because they do not see the terrible chastisement about to befall them. But you must believe me that God is going to punish the world and chastise it in a tremendous way!” (Sr. Lucia of Fatima to Fr. Fuentes, December 26th, 1957). This chastisement would not happen if we were all DOERS of the word and not HEARERS ONLY.
Don’t Bury Your Talent―Use It
As in the Parable of the Talents, we have all been given a certain amount of graces (talents, if you like) with which to work and produce a profit (the salvation of our souls and the souls of others)―some are given more graces (talents) because God expects more from them (a higher degree of sanctity), others are given less. Yet everyone has been given a sufficient amount for their salvation. If we―like the man who received one talent―bury in the earth (by worldliness, earthly concerns) our ‘talent’, then the same fate awaits us as is seen in this Parable:
“For even as a man going into a far country, called his servants, and delivered to them his goods. And to one he gave five talents, and to another two, and to another one, to everyone according to his proper ability: and immediately he took his journey. And he that had received the five talents, went his way, and traded with the same, and gained other five. And in like manner he that had received the two, gained other two. But he that had received the one, going his way dug into the earth, and hid his lord’s money.
“But after a long time the lord of those servants came, and reckoned with them. And he that had received the five talents coming, brought other five talents, saying: ‘Lord, thou didst deliver to me five talents, behold I have gained other five over and above!’ His lord said to him: ‘Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord!’
“And he also that had received the two talents came and said: ‘Lord, thou deliveredst two talents to me: behold I have gained other two!’ His lord said to him: ‘Well done, good and faithful servant: because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord!’
“But he that had received the one talent, came and said: ‘Lord, I know that thou art a hard man; thou reapest where thou hast not sown, and gatherest where thou hast not strewed. And being afraid I went and hid thy talent in the earth: behold here thou hast that which is thine!’ And his lord answering, said to him: ‘Wicked and slothful servant! Thou knewest that I reap where I sow not, and gather where I have not strewed! Thou oughtest therefore to have committed my money to the bankers, and at my coming I should have received my own with usury! Take ye away therefore the talent from him, and give it to him that hath ten talents! For to everyone that hath shall be given, and he shall abound: but from him that hath not, that also which he seemeth to have shall be taken away! And the unprofitable servant cast ye out into the exterior darkness! There shall be weeping and gnashing of teeth!’” (Matthew 25:14-30).
IAre we that unprofitable servant? t was at our Baptism that God placed in our souls the talents necessary for our salvation. Most have not used them as God wanted―that is why is most are damned. Devotion to Our Lady is a talent God is giving to everyone, as revealed by Our Lady of Fatima― Jesus wishes to establish the devotion to my Immaculate Heart throughout the world. I promise salvation to whoever embraces it … You have seen Hell where the souls of poor sinners go. To save them, God wishes to establish in the world devotion to my Immaculate Heart. If what I say to you is done, many souls will be saved!”
Use It―Or Lose It!
Devotion to Our Lady is a most precious ‘talent’―but we must, as they say, USE IT OR LOSE IT―meaning , use devotion to Our Lady to save your soul, or risk losing your soul. As Our Lady of Fatima said: “Jesus wishes to establish the devotion to my Immaculate Heart throughout the world. I promise salvation to whoever embraces it!” It takes an extremely brave person―or an absolute stupid idiot―to ignore, disregard and refuse to put into practice what Our Lady requests or commands. As St. Albert the Great (a Doctor of the Church and teacher of St. Thomas Aquinas), says: “They who are not thy servants, O Mary, shall perish.” Another Doctor of the Church, St. Bonaventure, adds: “They who neglect the service of Mary shall die in their sins. St. Ignatius of Antioch, a Father of the Church and a martyr of the second century, writes: “A sinner can be saved only through the Holy Virgin who, by her merciful prayers, obtains salvation for so many who, according to strict justice, would be lost.”
This is echoed by Our Lady’s words to St. Bridget of Sweden: “Do not forget me! For I am forgotten and ignored by many! I am the Queen of Heaven and the Mother of Mercy; I am the joy of the just, and the gate of entrance for sinners to God; neither is there living on Earth a sinner who is so accursed that he is deprived of my compassion. No one, therefore, who is not entirely accursed (by which is meant the damned in Hell), is so entirely cast off by God that he may not return and enjoy His mercy if he invokes my aid. Therefore he shall be miserable, and forever miserable in another life, who in this life, being able, does not have recourse to me, who am so compassionate to all, and so earnestly desire to aid sinners.” (quoted by St. Alphonsus Liguori, The Glories of Mary).
St. Alphonsus then writes: “St. Bernard says: ‘O Lady, thou dost abhor no sinner, however abandoned and vile he may be, when he has recourse to thee; if he asks thy help, thou wilt extend thy kind hand to draw him from the depths of despair.’ [St. Alphonsus then adds] O ever blessed and thanked be our God, O most amiable Mary, who made thee so merciful and kind towards the most miserable sinners. Oh, wretched are those who do not love thee, and who, having it in their power to seek help of thee, do not trust in thee! He who does not implore the aid of Mary is lost―but who has ever been lost that had recourse to her?” (St. Alphonsus Liguori, Glories of Mary).
Down to the “Nitty-Gritty”
Let us now get down to the “nitty-gritty” or the “nuts-and-bolts” of what a devotion to Our Lady must look like and what has to be done. This, of course, cannot be dealt with extensively and fully in a single article―it would require several books to be written, each book dealing with one of the several degrees of devotion that St. Louis de Montfort speaks about: “As the essential of this devotion consists in the interior which it ought to form, it will not be equally understood by everybody. Some will stop at what is exterior in it, and will go no further, and these will be the greatest number. Some, in small number, will enter into its inward spirit; but they will only mount one step. Who will mount to the second step? Who will get as far as the third? Lastly, who will so advance as to make this devotion his habitual state?” (St. Louis de Montfort, True Devotion to Mary, §119). To cover all the “steps” or degrees of devotion to Mary is such a great and complicated task, that it brings to mind the closing words of the Gospel of St. John the Apostle and Evangelist in speaking about Our Lord’s life: “There are also many other things which Jesus did; which, if they were written every one, the world itself, I think, would not be able to contain the books that should be written” (John 21:25). Perhaps, at some future date, God-willing, a series of pages on this website could be consecrated to dealing with and guiding souls through the various degrees of increasing intensity in a devotion to Our Lady. Nevertheless―in the meantime―let us at least give a summary, or a kind of table of contents, or “big-picture” view of what those stages look like, without actually descending into the details that are so essential for practicing a “True” Devotion to Mary.
Before Beginning―Look at the End!
St. Thomas Aquinas tells us that the end comes before the beginning! Huh? Yes, by that St. Thomas means that before you start anything, you need to know where you are going, your need to know the target, the destination, the goal, the end has to be in sight. Before you start building a house, you must have the end in sight―which means the end product must have already been designed and already put into place by means of architectural drawings or “blueprints”. Before you start coaching a sports team, you need to have the end in your mind on the style of play and the tactics that will be used―then you work on reaching that goal or end by various coaching methods. An artist will first make sketches of his proposed painting or sculpture before starting work on it. The requirements for becoming a doctor in the U.S. may vary by specialty―but, in general, doctors need to complete a 4-year undergraduate degree program, spend 4 years in medical school, and then complete 3-7 years of residency training before they are eligible for medical licensing―budding doctors need to know what kind of training they are expected to undergo and pass. Holy Scripture also refers to the end coming first, when it says: “For which of you, having a mind to build a tower, doth not first sit down, and reckon the charges that are necessary, whether he have wherewithal to finish it―lest, after he hath laid the foundation, and is not able to finish it, all that see it begin to mock him, saying: ‘This man began to build, and was not able to finish!’” (Luke 14:28-30).
Take Devotion Seriously―Or End Up in Serious Trouble
THE VERY FIRST THING WE MUST CHANGE IN PRACTICE IS THE WAY WE THINK! Whether you are aware of it or not; whether you have forgotten it or not; whether you like it or not―you are SOLDIER OF CHRIST by virtue of the Sacrament of Confirmation that you have received. “The life of man upon Earth is a warfare!” (Job 7:1) and you must either fight or be killed. Most do not want to fight this spiritual warfare―hence most are killed in warfare and consequently damned. “Fight the good fight of faith! Lay hold on eternal life, whereunto thou art called!” (1 Timothy 6:12). “The Kingdom of Heaven suffereth violence, and the violent bear it away!” (Matthew 11:12).
By opting to follow Our Lady, by devotion to Mary, you, the Soldier of Christ, are choosing to fight for Christ in the regiment of Our Lady. Her soldiers are elite soldiers―they are the equivalent of the United States Army Special Forces (Green Berets); or the United States Navy Sea, Air, and Land Teams (commonly known as Navy SEALs)― the U.S. Navy SEALs are an elite unit, more exclusive and harder to be admitted to than the U.S. Marines. In the UK, you have the elite British Army’s Special Air Service (SAS); the British Commandos which evolved into the SAS after the Second World War. Our Lady is the greatest and best person God ever created―so it is only fitting that her soldiers have the desire to be the greatest and best soldiers within the Catholic Church. The demands are great, but the rewards are even greater. Do not insult Our Lady by enlisting with the intention of doing little or nothing for her on the field of battle! That is the overriding and underlying thought that should govern all of us in our devotion to Our Lady. It is not a joke―it is a serious business―the business of saving our souls and saving many other souls in this field of battle.
There is No Middle Path―No Neutrality
Perhaps it is oversimplifying things, but essentially there are only two kinds of persons―WINNERS and LOSERS. The winners go to Heaven―the losers go to Hell. There is NO IN-BETWEEN, there are NO SPECTATORS―everyone finds themselves on the battlefield and we either side and fight with Christ, or we decide not to fight and side with Satan (either implicitly or explicitly). Our Lord Himself says: “Do not think that I came to send peace upon Earth! I came not to send peace, but the sword! Every one therefore that shall confess Me before men, I will also confess him before My Father Who is in Heaven! But he that shall deny Me before men, I will also deny him before My Father Who is in Heaven!” (Matthew 10:32-34). “He that is not with Me, is against Me―and he that gathereth not with Me, scattereth!” (Matthew 12:30).
The problem with most people is that they do not see themselves as being in middle of a battle; they do not see the world as their enemy; their end or goal or target is not primarily to save their souls and get to Heaven, but to have a pleasant life here on Earth. They fight more for money and possessions than they fight for salvation and souls. Is it really surprising that most souls are lost? Unless you change your attitude from the very beginning, you will inevitably be a casualty on the battlefield―either seriously wounded (Purgatory) or even killed (Hell). Most are killed. The fight for salvation is violent―“The Kingdom of Heaven suffereth violence, and the violent bear it away!” (Matthew 11:12)―and that is why Our Lord speaks, not of entertainment, nor comforts, nor pleasures, nor fun and games, but He speaks only of the Cross: “And Jesus said to ALL: ‘If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me!” (Luke 9:23). “And he that taketh not up his cross, and followeth Me, is not worthy of Me!” (Matthew 10:38). How many priests REGUALRLY drill home that message to their parishioners? How many parents drill home those truths to their children on a REGULAR basis? How many teachers REGUALRLY teach those truths to the students? Is it really surprising that most souls are lost?
Our Lady’s Ways and Thoughts Are Not Our Ways and Thoughts
Our Lady, in speaking to the Venerable Mary of Agreda, essentially reiterates the same message: “To be allowed to suffer for one’s sins, is not only a mercy, but is demanded by justice. Behold, however, the great insanity of the children of Adam nowadays, in desiring and seeking after advantages, benefits, and favors agreeable to their senses, and in sleeplessly striving to turn away from themselves all that which is painful, or includes any hardship or trouble. It would be to their greatest benefit to seek tribulations diligently, even when unmerited, yet they strive by all means to avoid them, even when merited, and even though they cannot be happy and blessed without having undergone such sufferings. If gold is untouched by the heat of the furnace, or the iron is not grated by the file, or the grain is not crushed by the grinding stone or flail, or the grapes are not crushed by the winepress, then they are all useless and will not attain the end for which they are created. Why, then, will mortals continue to deceive themselves, by expecting, in spite of their sins, to become pure and worthy of enjoying God, without the furnace or the file of sorrows? If they were incapable and unworthy of attaining to the crown and reward of the infinite and eternal Good when innocent, how can they attain it, when they are in darkness or error and in disgrace through sin before the Almighty? In addition to this, the sons of perdition are exerting all their powers to remain unworthy and hostile to God and in evading crosses and afflictions―which are the paths left open for returning to God! … The signs of His friendship, are no other than the tribulations and trials of suffering …
“By such standards, my daughter, must thou measure the value of suffering, which the worldly will not understand. Since they are unworthy of heavenly knowledge, they despise it in proportion to their ignorance … My most holy Son and myself are trying to find among those who have arrived at the way of the cross, some soul, whom We can instruct systematically in this divine science and whom We can withdraw from the worldly and diabolical wisdom, in which the sons of Adam, with blind stubbornness, are rejecting the salutary discipline of sufferings. If thou wishest to be our disciple enter into this school, in which alone is taught the doctrine of the cross and the manner of reaching true peace and veritable delights. With this wisdom, the earthly love of sensible pleasures and riches is not compatible; nor the vain ostentation and pomp, which fascinates the bleary-eyed worldlings, who are so covetous of passing honors, and so full of ignorant admiration for costly grandeur … The greatest wisdom for souls consists in the knowledge of the cross, in the love of sufferings, and in putting this knowledge into practice by bearing afflictions with patience. If the condition of mortals were not so low, they would covet sufferings!”
It is Our Lady who speaks those words! If we profess (or pretend) to be devoted to Our Lady, then we should also accept, believe, hold on to and love all that she says―don’t you think? The bottom line to all this is that our ideas of devotion to Our Lady are not her ideas of what devotion is all about―much like God says in Holy Scripture: “For My thoughts are not your thoughts: nor your ways My ways, saith the Lord. For as the Heavens are exalted above the Earth, so are My ways exalted above your ways, and My thoughts above your thoughts!” (Isaias 55:8-9). “And you have said: ‘The way of the Lord is not right!’ Hear ye, therefore: Is it My way that is not right, and are not rather your ways perverse? … And you say: ‘The way of the Lord is not right!’ I will judge every one of you according to his ways!” (Ezechiel 18:25, 29; 33:20).
An Overview of the Steps or Degrees of Devotion to Our Lady
St. Louis de Montfort―the Apostle of True Devotion to Our Lady―gives us that brief overview of devotion to Our Lady with its varying degrees--without, unfortunately, elaborating on them: “Some will stop at what is exterior in it, and will go no further, and these will be the greatest number. Some, in small number, will enter into its inward spirit; but they will only mount one step. Who will mount to the second step? Who will get as far as the third? Lastly, who will so advance as to make this devotion his habitual state?”
We see here FOUR steps or degrees mentioned―with the initial state, where souls “stop at what is exterior in it, and will go no further” not even being counted as an “official” or “bona-fide” step or degree. Shockingly and sadly, St. Louis affirms that the greater number of souls, who think they are “devoted” to Our Lady, are not really devoted at all! These, in his book True Devotion to Mary, he classifies among the “False Devotees” who practice a “False Devotion” to Our Lady (cf. True Devotion to Mary, §90 to §104). That most souls “devotees” are not really devotees at all, is not surprising, since Fr. Faber is of the opinion that most souls are lukewarm, and Fr. Garrigou-Lagrange is of the opinion that most souls are not even beginners in the spiritual life! While those who are beginners, mistakenly and proudly imagine themselves to be at a much higher level than they actually are! O how we deceive ourselves! All of this stresses the grave and indispensable need for us to change the way we are accustomed to thinking and seeing things―and to see things, not our way, but Heaven’s way. This is very clearly seen in the way that the U.S. Marine Corps treats its new recruits―they have to change the way the recruits think and see things, otherwise they will never achieve the levels required to qualify and graduate as a Marine.
Jon Davis―a Marine sergeant, Iraq veteran, and weapons instructor―explains: “The most important single thing to know about boot camp is that it is 100% designed to reprogram children and civilians into warriors … Some of the ways that this is done is through a series of extremely well-planned and timed events that, by themselves, are meaningless, but when strategically combined together will change a person … The newly arrived recruits find themselves being yelled at before they ever set foot off the bus. Within 5 minutes of arrival, 200+ individuals with no group training at all, have been trained by drill instructions on how to: listen and learn while at boot camp, respond to instruction, stand in formation, and move as a unit … This is just the first five minutes. There are three more months of this … Individuality is repressed―as they will spend the next three months dressed the same, act the same, and look the same ... Now we move on to something else very important and why I say that it is “psychological” retraining. You go through the next few days running from place to place, doing this, that, this, that and you won’t even realize ... you haven’t slept in three days. Yeah, you will go about three days without sleep upon arrival. The whole time you are completely exhausted while running on adrenaline and hearing over and over, that you are inferior. Inferior to real Marines, which you aren’t yet. You aren’t thinking about it, but it is sinking in. You are completely tired and these things build up. Without realizing it, you start to believe that that which is being told to you is true, that there is a weakness in you and that you are less than perfect. In your current state, you believe them and that you must change to be good enough. There are many habits that kids and civilians possess, that have to be unlearned … Boot camp, and particularly that of the Marines, is made to psychologically change a child into someone capable of performing under combat situations. In most cases, it is intended to take from them the aspects of their civilian lives―that only make life harder for them in the military and sometimes get them killed―to be no longer part of the calculation. The yelling, the sleep deprivation, and being cut-off from friends and family, are all part of the process of becoming a warrior. Normal people can’t do the things warriors are asked to do. They can’t imagine it and shouldn’t be forced to. But there are those that do. For these people though, there must be a transition from “civilian” to “warrior.” Boot camp is the means of that evolution, and every part of it is necessary.”
The U.S. Marines website comments: “On these proving grounds, we reveal who has the fight in them to continue when others quit. To dig even deeper when there’s nothing left to give. To prove the fighting spirit running through them will outlast the physical, mental and moral battles in front of them. For 13 weeks, these are the battles that must be won. Face your fears. Or live in fear. Marines confront theirs head on, enduring what scares them—until it doesn’t. Recruits who board our bus step into the unknown where they are given a quick introduction to fear at one of two Marine Corps Recruit Depots at Parris Island, SC, or San Diego, CA. Fear of the unfamiliar is the first of many fears they must battle. Throughout recruit training, the sense of doubt that exists inside every recruit is quickly replaced with a sense of urgency. There’s no time to hesitate, and there’s no time for second-guessing. Recruits must win in the midst of doubt, as this Nation cannot afford to place its trust in those who doubt themselves. What you’re really made of can only be revealed at the brink of exhaustion. Marine Recruit Training will take you there. Only those who possess the never-quit spirit required of every Marine will find the strength they never knew they had, the will power they never knew they needed, and the commitment to find that second wind even when it hurts to breathe to overcome the Marine boot camp requirements. Recruit training is filled with intense stress born from profound friction. Alongside this stress will be the pressure of proving to your Drill Instructors that you are fit to continue. Those who prevail over every physical and mental battle will have developed an instinctual response—to meet heightened stress with the focus to win. The road to becoming a Marine is filled with obstacles. Recruits will not only battle external forces, they will battle forces within themselves to test their mental and physical limits. Only those with the fighting spirit rise above the chaos and overcome fear, doubt, exhaustion, will earn the honor of defending this nation as a United States Marine.”
Devotion is Demanding
The requirements of Christ and Our Lady are no less stringent and demanding than the requirements for entry into the Marines or any other elite fighting unit in this world. You need to remember Our Lord’s complaint against His followers when He said: “The children of this world are wiser in their generation than the children of light!” (Luke 16:8)―meaning that we have much to learn from the worldly folk in the way that they dedicate, commit, pursue and attain their worldly goals and ambitions―if only the “children of light” would show as much zeal for the spiritual things as the worldly show for material things. Our Lord’s words, concerning His zealous enemies, the Scribes and Pharisees― “I tell you, that unless your justice abound more than that of the Scribes and Pharisees, you shall not enter into the Kingdom of Heaven!” (Matthew 5:20)―could fittingly be changed to: “Unless you zeal and efforts exceed those of the Marines (or Navy Seals, or Green Berets, or SAS, etc.), you shall not enter into the Kingdom of Heaven!” Once again―it has to be stressed that “The life of man upon Earth is a warfare!” (Job 7:1) and you must “Fight the good fight of faith! Lay hold on eternal life, whereunto thou art called!” (1 Timothy 6:12), for “the Kingdom of Heaven suffereth violence, and the violent bear it away!” (Matthew 11:12). We cannot be minimalists in our devotion. We cannot procrastinate. We cannot calculate. We cannot negotiate. We cannot exaggerate. We cannot manipulate.
That is why the Church on Earth is called “THE CHURCH MILITANT”―militant is an adjective that is defined by dictionaries as “engaged in warfare or combat; aggressively active; combative and aggressive in support of a religious, political or social cause, and typically favoring extreme, violent, or confrontational methods.” We have ceased to think in this way―that is why, before we any further practical steps, we must change the way we think and start to think the way the God and the Church of old would have us think! That is of utmost importance―for even if we exert much effort, enterprise and zeal, it will be useless if we are going in the wrong direction, following erroneous principles. Devotion needs direction―a correct direction―otherwise it becomes a dangerous destructive and diabolically disorientated devotion.
Devotion to Our Lady is automatically and inescapably a devotion to the battle. She herself said at La Salette: “I call on the true disciples of the living God who reigns in Heaven! I call on the true followers of Christ! I call on my children, the true faithful, those who have given themselves to me! Finally, I call on the Apostles of the Last Days, the faithful disciples of Jesus Christ, who have lived in scorn for the world and for themselves, in poverty and in humility, in scorn and in silence, in prayer and in mortification, in chastity and in union with God, in suffering and unknown to the world! It is time they came out and filled the world with light! Go and reveal yourselves to be my cherished children! I am at your side and within you, provided that your Faith is the light which shines upon you in these unhappy days! May your zeal make you famished for the glory and the honor of Jesus Christ! Fight, children of light, you, the few who can see! For now is the time of all times, the end of all ends!”
Thus we need to always remember that by being members of the Church Militant, we are engaged in a perpetual warfare―sometimes visible, sometimes invisible; sometimes with the devil, at other times with the world; and always with ourselves and within ourselves. “Love not the world, nor the things which are in the world. If any man love the world, the charity of the Father is not in him. For all that is in the world, is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life, which is not of the Father, but is of the world” (1 John 2:15-16). “Wonder not, brethren, if the world hate you” (1 John 3:13). “If the world hate you, know ye, that it hath hated me before you” (John 15:18) … “It hateth Me because I give testimony of it that the works thereof are evil” (John 7:7). “Our wrestling is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places!” (Ephesians 6:12).
The Weapons for the Fight
Since, according to St. Louis de Montfort, there are four degrees in devotion to Mary, this means that there has to be a progressive growth in devotion with passing time. These different degrees of devotion must also obviously entail a variety of weapons for the combat which change as we advance from one degree to another. This change is not only limited to the type of weapon used, but also to the level of skill and efficiency with which we use those weapons. The basic weapons were already outlined by Our Lord when He said of the devil: “This kind can go out by nothing, but by prayer and fasting!” (Mark 9:28). “Unless you shall do penance, you shall all likewise perish” (Luke 13:3). “Pray without ceasing!” (1 Thessalonians 5:17). “We ought always to pray, and not to faint” (Luke 18:1). “Watch ye, therefore, praying at all times” (Luke 21:36). That is basic military weaponry issued by Heaven―prayer and fasting, or, if you want, “prayer and sacrifice” or “prayer and mortification”. Our Lady of Fatima still required the use of these basic weapons almost 2,000 years later at Fatima in 1917, when she said: “Are you willing to offer yourselves to God and bear all the sufferings He wills to send you? … Sacrifice yourselves for sinners! … Pray the Rosary every day! … Continue to pray the Rosary every day! … Pray, pray very much, and make sacrifices for sinners! … etc.”
Yet the weapon of penance (or sacrifice, or mortification) includes a wide variety of types of weapon. It also includes a wide variety of different skill levels in using those weapons. Some will use them well, others will use them clumsily. The same has to be said of prayer―some will pray well, others badly. So even though the weapon might be powerful in itself―ultimately, it is only as good as the person using it. Children will have a different level of prayer to that of adults. The lukewarm will pray less effectively than the fervent. Those who have read about and studied the spiritual life will, most likely, be better in employing spiritual weapons than the ignorant. Priests and religious should fare better than the laity―though that is not always the case, sadly. There are an infinite number of other circumstances that will have a bearing on how well we use those basic weapons. Thus in one and the same family, there will be multiple levels of spirituality. You must be careful to maintain and increase your own and each other’s levels without falling into the grave error of catering to “the lowest common denominator” and reducing all levels to cater for the lowest level. You are only as good or strong as your weakest link―therefore the weakest link should be raised in its levels, rather than reducing the higher levels down to the level of the weakest link. For example, just because the “weakest link” cannot endure a Rosary being lengthened in time by the inclusion of meditations on the mysteries, this is no reason for abandoning the meditation of them just to please the “weakest link”. If necessary, divide the 5 decades of the Rosary into 2 or 3 or 4 or even 5 separate sessions―and include the meditation in that way. The same goes for all other spiritual exercises.
The Degrees of Devotion Linked to the Three Stages of the Spiritual Life
God cannot contradict Himself. Truth can only be one. The stages or steps or degrees of devotion to Our Lady cannot be opposed to or differ from the general steps or stages by which we progress through the spiritual life. For centuries, the saints and masters of the spiritual life have basically―with slight modifications on the part of one person or another―that there are THREE chief stages to the spiritual life, each of which is further subdivided. The American school system of 12 Grades (plus kindergarten) divided amongst the THREE more general divisions of LOWER SCHOOL, MIDDLE SCHOOL and HIGH SCHOOL, is a perfect analogical fit to the THREE WAYS or STAGES of the spiritual life―which are called: (1) The Way of Beginners; (2) The Way of the Proficient, and (3) The Way of the Perfect.
Other authors prefer to call “The Way of Beginners” by another name―“The Purgative Way”―which indicates that Beginners must be primarily concerned with purging themselves of attachment to sin and purging their soul of the debt for past sins by the practice of penance. They then call “The Way of the Proficient” by the name “The Illuminative Way”―which indicates the illuminative or enlightening effect of God starting to work upon the purged soul, revealing to the soul lights of which it was previously unworthy of, due to its attachment to sin. They then call “The Way of the Perfect” by the name “The Unitive Way”―signifying that the soul finally arrives are true and sincere union with God, having totally detached itself from the wiles of the devil, the addiction to sin, the pull of temptations, the attachment to the world, the flesh and one’s own pride and self-will.
This is a mere “thumb-nail” sketch of the Three Ways of the Spiritual Life―which you can find more fully and beautifully explained in Fr. Garrigou-Lagrange’s two-volumed work, entitled The Three Ages of the Spiritual Life (which can also be found online as a PDF document) and also Fr. Adolphe Tanquerey’s book The Spiritual Life. There are other works too that give a full and comprehensive overview of the “Three Ways”―which are obligatory and inescapable stages that every single soul must pass through if they wish to get to Heaven. Few people desire to read and familiarize themselves with the path to Heaven―it is surprising then that most souls are lost?
Here is another brief overview of “The Three Ways” by the famous Benedictine monk, Dom Chautard, from his book The Soul of the Apostolate―which, incidentally, was one of Pope St. Pius X’s favorite bedside books that he would read daily.
The Stages of the Spiritual Life That Lead From Sin to Sanctity
1. HARDENED IN SIN (NOT EVEN A BEGINNER IN THE SPIRITUAL LIFE).
► MORTAL SIN: Stubborn persistence in sin, either out of ignorance or because of a maliciously warped conscience.
► VENIAL SIN: Many. Complete acceptance of this sin. Not even thought of as a sin.
► PRAYER: Deliberate refusal to have any recourse to God.
2. SURFACE CHRISTIANITY (NOT EVEN A BEGINNER IN THE SPIRITUAL LIFE).
► MORTAL SIN: Considered as a trifling evil, easily forgiven. The soul easily gives way and commits mortal sin at almost every possible occasion or temptation. Confession almost without contrition.
► VENIAL SIN: Many. Complete acceptance of this sin. Not even thought of as a sin.
► PRAYER: Mechanical; either inattention, or always dictated by temporal interest―such souls enter into themselves rarely and superficially.
3. MEDIOCRE PIETY (NOT EVEN A BEGINNER IN THE SPIRITUAL LIFE).
► MORTAL SIN: Weak resistance. Hardly ever avoids occasions but seriously regrets having sinned and makes good confessions.
► VENIAL SIN: Complete acceptance of this sin, which is considered as insignificant. Hence tepidity of the will. Does nothing whatever to prevent venial sin, or to root it out, or to find it out, when it is concealed.
► PRAYER: From time to time, prays well. Momentary fits of fervor.
4. INTERMITTENT PIETY (THE FIRST WAY―THE WAY OF BEGINNERS―THE PURGATIVE WAY).
► MORTAL SIN: Loyal resistance. Habitually avoids occasions. Deep regrets if there is a fall into mortal sin. Does penance to make reparation.
► VENIAL SIN: Sometimes deliberate. Puts up weak fight. Sorrow only superficial. Makes particular examination of conscience, but without any method or coherence.
► PRAYER: Not firmly resolved to remain faithful to meditation. Gives it up as soon as dryness is felt or as soon as there is business to attend to.
5. SUSTAINED PIETY (THE FIRST WAY―THE WAY OF BEGINNERS―THE PURGATIVE WAY).
► MORTAL SIN: Never. At most, very rare, when taken suddenly and violently by surprise. And then, often it is to be doubted if the sin is mortal. It is followed by ardent compunction and penance.
► VENIAL SIN: Vigilant in avoiding and fighting it. Rarely deliberate. Keen sorrow, but does little by way of reparation. Consistent “particular examen”―which is an examination of conscience that focuses on one’s most frequent sins and particular faults―but as yet aiming only at avoidance of deliberate venial sin.
► IMPERFECTIONS: The soul either avoids uncovering them so as not to have to fight them, or else easily excuses them. Approves the thought of renouncing them, and would like to do so, but makes little effort in that direction.
► PRAYER: Always faithful to prayer, no matter what happens. Often affective. Alternating consolations and dryness, the latter endured with considerable hardship.
6. FERVOR (THE SECOND WAY―THE WAY OF PROFICIENTS―THE ILLUMINATIVE WAY).
► MORTAL SIN: Never.
► VENIAL SIN: Never deliberate. By surprise, sometimes, or with imperfect advertence. Keenly regretted, and serious reparation made.
► IMPERFECTIONS: Wants nothing to do with them. Watches over them, fights them with courage, in order to be more pleasing to God. Sometimes accepted, however, but regretted at once. Frequent acts of renunciation. Particular examen (see #5 above for explanation) aims at perfection in a particular virtue.
► PRAYER: Mental prayer gladly prolonged. Prayer on the affective side, or even prayer of simplicity. Alternation between powerful consolations and fierce trials.
7. RELATIVE PERFECTION (THE SECOND WAY―THE WAY OF PROFICIENTS―THE ILLUMINATIVE WAY)
► MORTAL SIN: Never.
► VENIAL SIN: Never.
► IMPERFECTIONS: Guards against them energetically and with much love of God. They only happen with half‑advertence.
► PRAYER: Habitual life of prayer even when occupied in external works. Thirst for self‑renunciation, annihilation, detachment, and divine love. Hunger for the Eucharist, and for heaven. Graces of infused prayer, of different degrees. Often, passive purification.
8. HEROIC PERFECTION (THE THIRD WAY―THE WAY OF THE PERFECT―THE UNITIVE WAY).
► MORTAL SIN: Never.
► VENIAL SIN: Never.
► IMPERFECTIONS: Nothing but the first impulse.
► PRAYER: Supernatural graces of contemplation, sometimes accompanied by extraordinary phenomena. Pronounced passive purifications. Contempt of self to the point of complete self-forgetfulness. Prefers suffering to joys.
9. COMPLETE PERFECTION OR COMPLETE SANCTITY (THE THIRD WAY―THE WAY OF THE PERFECT―THE UNITIVE WAY).
► MORTAL SIN: Never.
► VENIAL SIN: Never.
► IMPERFECTIONS: Hardly apparent.
► PRAYER: Usually, transforming union. Spiritual marriage. Purifications by love. Ardent thirst for sufferings and humiliations. (Few and far between are the souls that belong to the last two, even to the last three categories).
Deciphering St. Louis de Montfort’s Four Steps or Stages in Devotion to Our Lady
Since St. Louis de Montfort has not formally, clearly and explicitly elaborated on what he actually and precisely means by the four steps of devotion in the following phrase and only paragraph that deals with those steps in all of his writings―we are left with the task of deciphering and deducting what each of those steps might contain. Since God, His revelation and teachings, and the teachings of the Faith cannot contradict each other―this means that the answer to the question of what each step of devotion contains, must be found in what already has been revealed and accepted in other areas of Church teaching. Hence the allusion and brief description of the “Three Ways” or “Three Stages” or “Three Ages” of the interior or spiritual life―for devotion is part and parcel of the spiritual life.
To be indifferent to these things; to neglect to study these things; to “blow-off” the importance of such things; to refuse to consider these things is both an insult to God and His Church―who places them at our disposal as a road map to Heaven―and it also runs the risk of incurring eternal damnation as both a punishment and a consequence for having refused to consider, study, learn and remember the map to Heaven that God in His kindness has given us. As Jesus says: “Not everyone that saith to Me: ‘Lord! Lord!’ shall enter into the Kingdom of Heaven: but he that doth the will of My Father Who is in Heaven, he shall enter into the Kingdom of Heaven. Many will say to Me in that day: ‘Lord! Lord! Have not we prophesied in Thy Name, and cast out devils in Thy Name, and done many miracles in Thy Name?’ And then will I profess unto them: ‘I never knew you! Depart from Me!’” (Matthew 7:21-23). “And why call you Me, ‘Lord! Lord!’ and do not the things which I say?” (Luke 6:46).
There can be no excuse for ignoring or refusing this Road Map to Heaven under the pretext of it being too difficult to understand (it is not at all difficult), or by thinking that it is only meant for mystics (it is meant for everyone―saint and sinner alike), or by saying that it is unobtainable or cannot be found (“Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you” For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened!” ― Luke 11:9-10). We study, learn, remember and put into practice far more complicated concepts and information in our earthly, material, worldly lives―computers, car mechanics, DIY projects, cooking, first aid, etc. If our minds can embrace earthly complexities, then they can also embrace heavenly ones. “For what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul? Or what exchange shall a man give for his soul?” (Matthew 16:26). “The children of this world are wiser in their generation than the children of light” (Luke 16:8)―meaning that the worldly put in far more thought and effort into their worldliness than the children of God put into their spiritual life and the seeking and obtaining of salvation.
Linking “Three Ways” to “The Four Steps”
Now we come to the interesting―yet difficult―part of linking the “Three Ways of the Spiritual Life” (as sketched-out above) to the mysterious “Four Steps of Devotion to Mary” mentioned by St. Louis de Montfort. As was said earlier, there can be no contradiction in the things of God. Since devotion to Mary is an element or part of the spiritual life, therefore there has to be some kind of “dove-tailing” or compatible connection between “The Three Ways” and the “The Four Steps”. The passage in question, where St. Louis speaks of “The Four Steps”, reads as follows: “As the essential of this devotion consists in the interior which it ought to form, it will not be equally understood by everybody. Some will stop at what is exterior in it, and will go no further, and these will be the greatest number. Some, in small number, will enter into its inward spirit; but they will only mount one step. Who will mount to the second step? Who will get as far as the third? Lastly, who will so advance as to make this devotion his habitual state?” (St. Louis de Montfort, True Devotion to Mary, §119).
Before even mentioning the Four Steps, St. Louis gives a general indication as to the level of spirituality present in those souls who are not even on the First Step of devotion. He writes: “Some will stop at what is exterior in it, and will go no further, and these will be the greatest number. Some, in small number, will enter into its inward spirit; but they will only mount one step.” The words―“Some will stop at what is exterior in it, and will go no further”―are easily linked to those who are not even beginners in the spiritual, that is to say those who have not yet entered “The Way of Beginners” (also known as “The Purgative Way” or “The First Way”)―and St. Louis says that these ‘devotees’ of Our Lady “will be the greatest number”, that is to say the vast majority of those who claim to have a devotion to Our Lady. These souls are OUTSIDE THE WAY OF BEGINEERS because, as St. Louis says, they “will stop at what is exterior” but the spiritual life is primarily all about the interior―thus it is also called “The Interior Life”―as St. Louis also states: “the essential of this devotion consists in the interior which it ought to form.”
These “exterior devotees” or “superficial devotees” of Our Lady correspond to Dom Chautard’s Levels #2 & #3 ― that is to say #2 SURFACE CHRISTIANITY and #3 MEDIOCRE PIETY (as shown in the chart above). Those who are merely living a “SURFACE CHRISTIANITY” consider Mortal Sin as an easily forgivable trifle which they regularly confess almost without contrition; whose prayers are routine, mechanical, full of distractions and inattention, on “auto-pilot” so to speak, and who rarely enter into themselves to focus, learn, study and practice a true interior spiritual life. Thus, whatever prayers they say, end up being “wide of mark” or “missing the target” and are therefore very limited in what obtain. Those “second-rate” prayers are usually motivated by seeking temporal things, cures from illnesses, help in troubles, and protection in danger―hence they are mainly self-centered prayers and minimally God-centered prayers or Our Lady-centered prayers―they seek to obtain things from God (or Our Lady). rather than give glory to God (or Our Lady). Whereas those in the next group, “MEDIOCRE PIETY”, show a weak resistance to Mortal Sin, hardly ever avoiding its occasions, but who, nevertheless, seriously regret having sinned and make good confessions. Yet they are deeply immersed in Venial Sin, thinking little of it, hence their tepidity of the will. As for prayer, from time to time, they pray well, but they are like a misfiring engine, with momentary fits of fervor.
St. Louis then speaks of The Four Steps of Devotion to Our Lady―but, unfortunately and sadly, he gives no description of the first three steps and only mentions them by name― Some, in small number, will enter into its inward spirit; but they will only mount one step. Who will mount to the second step? Who will get as far as the third? Lastly, who will so advance [to the fourth step and final step] as to make this devotion his habitual state?” Since St. Louis gives us the short phrase “Lastly, who will advance so as to make this devotion his habitual state”―which, by the use of the word “lastly” meaning “finally”, seems to indicate an arrival at some kind of destination―as in “we finally arrived”―and it seems to suggest some kind of “perfection” or “peak” or “pinnacle”. In comparing it to “The Three Ways of the Spiritual Life”―the point of arrival, the “perfection” or “peak” or “pinnacle” of the spiritual life is found in “The Third Way”, which is “The Way of Perfection”, also called “The Unitive Way.” So, taking St. Louis’ phrase― “Lastly, who will so advance [to the fourth step and final step] as to make this devotion his habitual state?” ― we have to take this and compare it to the various descriptions listed by Dom Chautard above. The key word here is “habitual” and that seems to point to Dom Chautard’s Levels #7, #8 and #9, , which are described as follows and both include the idea of having "finally" arrived or "at last" having arrived at some kind of PERFECTION:
#7. RELATIVE PERFECTION (THE SECOND WAY―THE WAY OF PROFICIENTS―THE ILLUMINATIVE WAY)
► MORTAL SIN: Never.
► VENIAL SIN: Never.
► IMPERFECTIONS: Guards against them energetically and with much love of God. They only happen with half‑advertence.
► PRAYER: Habitual life of prayer even when occupied in external works. Thirst for self‑renunciation, annihilation, detachment, and divine love. Hunger for the Eucharist, and for heaven. Graces of infused prayer, of different degrees. Often, passive purification.
#8. HEROIC PERFECTION (THE THIRD WAY―THE WAY OF THE PERFECT―THE UNITIVE WAY).
► MORTAL SIN: Never.
► VENIAL SIN: Never.
► IMPERFECTIONS: Nothing but the first impulse.
► PRAYER: Supernatural graces of contemplation, sometimes accompanied by extraordinary phenomena. Pronounced passive purifications. Contempt of self to the point of complete self-forgetfulness. Prefers suffering to joys.
9. COMPLETE PERFECTION or COMPLETE SANCTITY (THE THIRD WAY―THE WAY OF THE PERFECT―THE UNITIVE WAY).
► MORTAL SIN: Never.
► VENIAL SIN: Never.
► IMPERFECTIONS: Hardly apparent.
► PRAYER: Usually, transforming union. Spiritual marriage. Purifications by love. Ardent thirst for sufferings and humiliations. (Few and far between are the souls that belong to the last two, even to the last three categories).
Thus, we have now accounted for or eliminated THE FIRST THREE STAGES, Levels #1, #2 and #3, of Dom Chautard’s above list of 9 levels, ranging from sin to sanctity, as being insufficient and lacking in quality to be equated with St. Louis de Montfort’s FIRST STEP in devotion to Our Lady.
Furthermore, we have accounted for and associated THE LAST THREE STAGES, Levels #7, #8 and #9, of Dom Chautard’s list of 9 levels, ranging from sin to sanctity, as being of a sufficiently high level as to be equated with St. Louis de Montfort’s LAST STEP or FOURTH STEP in devotion to Our Lady.
By the process of elimination, that leaves THE REMAINING THREE STAGES, Levels #4, #5 and #6, of Dom Chautard’s list of 9 levels, ranging from sin to sanctity, to fill the FIRST THREE STEPS of St. Louis de Montfort’s levels in devotion to Our Lady. Hence Dom Chautard’s Level #4 would be the equivalent of St. Louis’ FIRST STEP. Dom Chautard’s Level #5 would be the equivalent of St. Louis’ SECOND STEP. Dom Chautard’s Level #6 would be the equivalent of St. Louis’ THIRD STEP. All of this is appropriate and fitting for the first three steps of devotion to Our Lady, for Dom Chautard’s Level #4 is called “INTERMITTENT PIETY” which is understandable for the FIRST STEPS in devotion. Dom Chautard’s Level #4 is called “SUSTAINED PIETY” which indicates a growth in devotion. Dom Chautard’s Level #5 is called “FERVOR” which is appropriate to describe St. Louis’ THIRD STEP which has not yet quite reached the perfection of the FOURTH and FINAL STEP.
Thus, St. Louis de Montfort's phrase―“As the essential of this devotion consists in the interior which it ought to form, it will not be equally understood by everybody. Some will stop at what is exterior in it, and will go no further, and these will be the greatest number. Some, in small number, will enter into its inward spirit; but they will only mount one step. Who will mount to the second step? Who will get as far as the third? Lastly, who will so advance as to make this devotion his habitual state?” (St. Louis de Montfort, True Devotion to Mary, §119)―can be arguably and debatably clarified in the following way:
FIRST STEP OF DEVOTION TO OUR LADY (Dom Chautard’s Level #4)
► MORTAL SIN: Loyal resistance. Habitually avoids occasions. Deep regrets if there is a fall into mortal sin. Does penance to make reparation.
► VENIAL SIN: Sometimes deliberate. Puts up weak fight. Sorrow only superficial. Makes particular examination of conscience, but without any method or coherence.
► PRAYER: Not firmly resolved to remain faithful to meditation. Gives it up as soon as dryness is felt or as soon as there is business to attend to.
SECOND STEP OF DEVOTION TO OUR LADY (Dom Chautard’s Level #5)
► MORTAL SIN: Never. At most, very rare, when taken suddenly and violently by surprise. And then, often it is to be doubted if the sin is mortal. It is followed by ardent compunction and penance.
► VENIAL SIN: Vigilant in avoiding and fighting it. Rarely deliberate. Keen sorrow, but does little by way of reparation. Consistent “particular examen”―which is an examination of conscience that focuses on one’s most frequent sins and particular faults―but as yet aiming only at avoidance of deliberate venial sin.
► IMPERFECTIONS: The soul either avoids uncovering them so as not to have to fight them, or else easily excuses them. Approves the thought of renouncing them, and would like to do so, but makes little effort in that direction.
► PRAYER: Always faithful to prayer, no matter what happens. Often affective. Alternating consolations and dryness, the latter endured with considerable hardship.
THIRD STEP OF DEVOTION TO OUR LADY (Dom Chautard’s Level #6)
► MORTAL SIN: Never.
► VENIAL SIN: Never deliberate. By surprise, sometimes, or with imperfect advertence. Keenly regretted, and serious reparation made.
► IMPERFECTIONS: Wants nothing to do with them. Watches over them, fights them with courage, in order to be more pleasing to God. Sometimes accepted, however, but regretted at once. Frequent acts of renunciation. Particular examen (see #5 above for explanation) aims at perfection in a particular virtue.
► PRAYER: Mental prayer gladly prolonged. Prayer on the affective side, or even prayer of simplicity. Alternation between powerful consolations and fierce trials.
FOURTH STEP OF DEVOTION TO OUR LADY (Dom Chautard’s Levels #7, #8, #9)
► MORTAL SIN: Never.
► VENIAL SIN: Never.
► IMPERFECTIONS: Guards against them energetically and with much love of God. They only happen with half‑advertence and are gradually eliminated totally.
► PRAYER: Habitual life of prayer even when occupied in external works. Thirst for self‑renunciation, annihilation, detachment, and divine love. Hunger for the Eucharist, and for heaven. Graces of infused prayer, of different degrees. Often, passive purifications that keep increasing in intensity. Contempt of self to the point of complete self-forgetfulness. Prefers suffering to joys, eventually leading to an ardent thirst for sufferings and humiliations.
In the next article, we shall look at how we grow from the lowest level of devotion to the highest, linking a whole variety of external or exterior practices that can serve as an aid to increasing the crucial interior devotion which is what really classifies any devotion as a “true” devotion and removes it from the category of a “false” devotion or “half-baked” devotion.
Talk is easy. Talk is cheap! It’s the walk that ultimately matters. Not that there should be no talk―before action or practice, there must always be theory. We think before we speak. We plan before we act. Yet it is pointless knowing how to save your soul and get to Heaven if you do not put into practice what you know. Heaven’s “entrance exam” is not so much on theory, but on practice. If you knew how to get to Heaven, but failed to put that knowledge to good use by putting it into practice, then, as Our Lord says, “that servant who knew the will of his lord, and prepared not himself, and did not according to his will, shall be beaten with many stripes!” (Luke 12:47).
As Holy Scripture says: “Receive the ingrafted word, which is able to save your souls! But be ye DOERS OF THE WORD, and NOT HEARERS ONLY, deceiving your own selves! For if a man be a hearer of the word, and not a doer, he shall be compared to a man beholding his own countenance in a mirror. For he beheld himself, and went his way, and presently forgot what manner of man he was!” (James 1:21-24).
Concerning Our Lady’s Fatima message―about praying the Rosary and establishing a devotion to the Immaculate Heart of Mary throughout the whole world―we have mainly be HEARERS of the word, and NOT DOERS of the word. We have all heard of what she said―but we have done little or nothing about it. Sr. Lucia of Fatima said: “The Blessed Virgin is very sad, because no one heeds her message; neither the good nor the bad. The good continue on the road of goodness with their life of virtue and apostolate without paying mind to this Message―they do not unite their lives to the message of Fatima. Sinners, the bad, because of their sins, do not see God’s chastisement about to fall upon them presently, also keep following the road of evil through sin, ignoring the Message, because they do not see the terrible chastisement about to befall them. But you must believe me that God is going to punish the world and chastise it in a tremendous way!” (Sr. Lucia of Fatima to Fr. Fuentes, December 26th, 1957). This chastisement would not happen if we were all DOERS of the word and not HEARERS ONLY.
Don’t Bury Your Talent―Use It
As in the Parable of the Talents, we have all been given a certain amount of graces (talents, if you like) with which to work and produce a profit (the salvation of our souls and the souls of others)―some are given more graces (talents) because God expects more from them (a higher degree of sanctity), others are given less. Yet everyone has been given a sufficient amount for their salvation. If we―like the man who received one talent―bury in the earth (by worldliness, earthly concerns) our ‘talent’, then the same fate awaits us as is seen in this Parable:
“For even as a man going into a far country, called his servants, and delivered to them his goods. And to one he gave five talents, and to another two, and to another one, to everyone according to his proper ability: and immediately he took his journey. And he that had received the five talents, went his way, and traded with the same, and gained other five. And in like manner he that had received the two, gained other two. But he that had received the one, going his way dug into the earth, and hid his lord’s money.
“But after a long time the lord of those servants came, and reckoned with them. And he that had received the five talents coming, brought other five talents, saying: ‘Lord, thou didst deliver to me five talents, behold I have gained other five over and above!’ His lord said to him: ‘Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord!’
“And he also that had received the two talents came and said: ‘Lord, thou deliveredst two talents to me: behold I have gained other two!’ His lord said to him: ‘Well done, good and faithful servant: because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord!’
“But he that had received the one talent, came and said: ‘Lord, I know that thou art a hard man; thou reapest where thou hast not sown, and gatherest where thou hast not strewed. And being afraid I went and hid thy talent in the earth: behold here thou hast that which is thine!’ And his lord answering, said to him: ‘Wicked and slothful servant! Thou knewest that I reap where I sow not, and gather where I have not strewed! Thou oughtest therefore to have committed my money to the bankers, and at my coming I should have received my own with usury! Take ye away therefore the talent from him, and give it to him that hath ten talents! For to everyone that hath shall be given, and he shall abound: but from him that hath not, that also which he seemeth to have shall be taken away! And the unprofitable servant cast ye out into the exterior darkness! There shall be weeping and gnashing of teeth!’” (Matthew 25:14-30).
IAre we that unprofitable servant? t was at our Baptism that God placed in our souls the talents necessary for our salvation. Most have not used them as God wanted―that is why is most are damned. Devotion to Our Lady is a talent God is giving to everyone, as revealed by Our Lady of Fatima― Jesus wishes to establish the devotion to my Immaculate Heart throughout the world. I promise salvation to whoever embraces it … You have seen Hell where the souls of poor sinners go. To save them, God wishes to establish in the world devotion to my Immaculate Heart. If what I say to you is done, many souls will be saved!”
Use It―Or Lose It!
Devotion to Our Lady is a most precious ‘talent’―but we must, as they say, USE IT OR LOSE IT―meaning , use devotion to Our Lady to save your soul, or risk losing your soul. As Our Lady of Fatima said: “Jesus wishes to establish the devotion to my Immaculate Heart throughout the world. I promise salvation to whoever embraces it!” It takes an extremely brave person―or an absolute stupid idiot―to ignore, disregard and refuse to put into practice what Our Lady requests or commands. As St. Albert the Great (a Doctor of the Church and teacher of St. Thomas Aquinas), says: “They who are not thy servants, O Mary, shall perish.” Another Doctor of the Church, St. Bonaventure, adds: “They who neglect the service of Mary shall die in their sins. St. Ignatius of Antioch, a Father of the Church and a martyr of the second century, writes: “A sinner can be saved only through the Holy Virgin who, by her merciful prayers, obtains salvation for so many who, according to strict justice, would be lost.”
This is echoed by Our Lady’s words to St. Bridget of Sweden: “Do not forget me! For I am forgotten and ignored by many! I am the Queen of Heaven and the Mother of Mercy; I am the joy of the just, and the gate of entrance for sinners to God; neither is there living on Earth a sinner who is so accursed that he is deprived of my compassion. No one, therefore, who is not entirely accursed (by which is meant the damned in Hell), is so entirely cast off by God that he may not return and enjoy His mercy if he invokes my aid. Therefore he shall be miserable, and forever miserable in another life, who in this life, being able, does not have recourse to me, who am so compassionate to all, and so earnestly desire to aid sinners.” (quoted by St. Alphonsus Liguori, The Glories of Mary).
St. Alphonsus then writes: “St. Bernard says: ‘O Lady, thou dost abhor no sinner, however abandoned and vile he may be, when he has recourse to thee; if he asks thy help, thou wilt extend thy kind hand to draw him from the depths of despair.’ [St. Alphonsus then adds] O ever blessed and thanked be our God, O most amiable Mary, who made thee so merciful and kind towards the most miserable sinners. Oh, wretched are those who do not love thee, and who, having it in their power to seek help of thee, do not trust in thee! He who does not implore the aid of Mary is lost―but who has ever been lost that had recourse to her?” (St. Alphonsus Liguori, Glories of Mary).
Down to the “Nitty-Gritty”
Let us now get down to the “nitty-gritty” or the “nuts-and-bolts” of what a devotion to Our Lady must look like and what has to be done. This, of course, cannot be dealt with extensively and fully in a single article―it would require several books to be written, each book dealing with one of the several degrees of devotion that St. Louis de Montfort speaks about: “As the essential of this devotion consists in the interior which it ought to form, it will not be equally understood by everybody. Some will stop at what is exterior in it, and will go no further, and these will be the greatest number. Some, in small number, will enter into its inward spirit; but they will only mount one step. Who will mount to the second step? Who will get as far as the third? Lastly, who will so advance as to make this devotion his habitual state?” (St. Louis de Montfort, True Devotion to Mary, §119). To cover all the “steps” or degrees of devotion to Mary is such a great and complicated task, that it brings to mind the closing words of the Gospel of St. John the Apostle and Evangelist in speaking about Our Lord’s life: “There are also many other things which Jesus did; which, if they were written every one, the world itself, I think, would not be able to contain the books that should be written” (John 21:25). Perhaps, at some future date, God-willing, a series of pages on this website could be consecrated to dealing with and guiding souls through the various degrees of increasing intensity in a devotion to Our Lady. Nevertheless―in the meantime―let us at least give a summary, or a kind of table of contents, or “big-picture” view of what those stages look like, without actually descending into the details that are so essential for practicing a “True” Devotion to Mary.
Before Beginning―Look at the End!
St. Thomas Aquinas tells us that the end comes before the beginning! Huh? Yes, by that St. Thomas means that before you start anything, you need to know where you are going, your need to know the target, the destination, the goal, the end has to be in sight. Before you start building a house, you must have the end in sight―which means the end product must have already been designed and already put into place by means of architectural drawings or “blueprints”. Before you start coaching a sports team, you need to have the end in your mind on the style of play and the tactics that will be used―then you work on reaching that goal or end by various coaching methods. An artist will first make sketches of his proposed painting or sculpture before starting work on it. The requirements for becoming a doctor in the U.S. may vary by specialty―but, in general, doctors need to complete a 4-year undergraduate degree program, spend 4 years in medical school, and then complete 3-7 years of residency training before they are eligible for medical licensing―budding doctors need to know what kind of training they are expected to undergo and pass. Holy Scripture also refers to the end coming first, when it says: “For which of you, having a mind to build a tower, doth not first sit down, and reckon the charges that are necessary, whether he have wherewithal to finish it―lest, after he hath laid the foundation, and is not able to finish it, all that see it begin to mock him, saying: ‘This man began to build, and was not able to finish!’” (Luke 14:28-30).
Take Devotion Seriously―Or End Up in Serious Trouble
THE VERY FIRST THING WE MUST CHANGE IN PRACTICE IS THE WAY WE THINK! Whether you are aware of it or not; whether you have forgotten it or not; whether you like it or not―you are SOLDIER OF CHRIST by virtue of the Sacrament of Confirmation that you have received. “The life of man upon Earth is a warfare!” (Job 7:1) and you must either fight or be killed. Most do not want to fight this spiritual warfare―hence most are killed in warfare and consequently damned. “Fight the good fight of faith! Lay hold on eternal life, whereunto thou art called!” (1 Timothy 6:12). “The Kingdom of Heaven suffereth violence, and the violent bear it away!” (Matthew 11:12).
By opting to follow Our Lady, by devotion to Mary, you, the Soldier of Christ, are choosing to fight for Christ in the regiment of Our Lady. Her soldiers are elite soldiers―they are the equivalent of the United States Army Special Forces (Green Berets); or the United States Navy Sea, Air, and Land Teams (commonly known as Navy SEALs)― the U.S. Navy SEALs are an elite unit, more exclusive and harder to be admitted to than the U.S. Marines. In the UK, you have the elite British Army’s Special Air Service (SAS); the British Commandos which evolved into the SAS after the Second World War. Our Lady is the greatest and best person God ever created―so it is only fitting that her soldiers have the desire to be the greatest and best soldiers within the Catholic Church. The demands are great, but the rewards are even greater. Do not insult Our Lady by enlisting with the intention of doing little or nothing for her on the field of battle! That is the overriding and underlying thought that should govern all of us in our devotion to Our Lady. It is not a joke―it is a serious business―the business of saving our souls and saving many other souls in this field of battle.
There is No Middle Path―No Neutrality
Perhaps it is oversimplifying things, but essentially there are only two kinds of persons―WINNERS and LOSERS. The winners go to Heaven―the losers go to Hell. There is NO IN-BETWEEN, there are NO SPECTATORS―everyone finds themselves on the battlefield and we either side and fight with Christ, or we decide not to fight and side with Satan (either implicitly or explicitly). Our Lord Himself says: “Do not think that I came to send peace upon Earth! I came not to send peace, but the sword! Every one therefore that shall confess Me before men, I will also confess him before My Father Who is in Heaven! But he that shall deny Me before men, I will also deny him before My Father Who is in Heaven!” (Matthew 10:32-34). “He that is not with Me, is against Me―and he that gathereth not with Me, scattereth!” (Matthew 12:30).
The problem with most people is that they do not see themselves as being in middle of a battle; they do not see the world as their enemy; their end or goal or target is not primarily to save their souls and get to Heaven, but to have a pleasant life here on Earth. They fight more for money and possessions than they fight for salvation and souls. Is it really surprising that most souls are lost? Unless you change your attitude from the very beginning, you will inevitably be a casualty on the battlefield―either seriously wounded (Purgatory) or even killed (Hell). Most are killed. The fight for salvation is violent―“The Kingdom of Heaven suffereth violence, and the violent bear it away!” (Matthew 11:12)―and that is why Our Lord speaks, not of entertainment, nor comforts, nor pleasures, nor fun and games, but He speaks only of the Cross: “And Jesus said to ALL: ‘If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me!” (Luke 9:23). “And he that taketh not up his cross, and followeth Me, is not worthy of Me!” (Matthew 10:38). How many priests REGUALRLY drill home that message to their parishioners? How many parents drill home those truths to their children on a REGULAR basis? How many teachers REGUALRLY teach those truths to the students? Is it really surprising that most souls are lost?
Our Lady’s Ways and Thoughts Are Not Our Ways and Thoughts
Our Lady, in speaking to the Venerable Mary of Agreda, essentially reiterates the same message: “To be allowed to suffer for one’s sins, is not only a mercy, but is demanded by justice. Behold, however, the great insanity of the children of Adam nowadays, in desiring and seeking after advantages, benefits, and favors agreeable to their senses, and in sleeplessly striving to turn away from themselves all that which is painful, or includes any hardship or trouble. It would be to their greatest benefit to seek tribulations diligently, even when unmerited, yet they strive by all means to avoid them, even when merited, and even though they cannot be happy and blessed without having undergone such sufferings. If gold is untouched by the heat of the furnace, or the iron is not grated by the file, or the grain is not crushed by the grinding stone or flail, or the grapes are not crushed by the winepress, then they are all useless and will not attain the end for which they are created. Why, then, will mortals continue to deceive themselves, by expecting, in spite of their sins, to become pure and worthy of enjoying God, without the furnace or the file of sorrows? If they were incapable and unworthy of attaining to the crown and reward of the infinite and eternal Good when innocent, how can they attain it, when they are in darkness or error and in disgrace through sin before the Almighty? In addition to this, the sons of perdition are exerting all their powers to remain unworthy and hostile to God and in evading crosses and afflictions―which are the paths left open for returning to God! … The signs of His friendship, are no other than the tribulations and trials of suffering …
“By such standards, my daughter, must thou measure the value of suffering, which the worldly will not understand. Since they are unworthy of heavenly knowledge, they despise it in proportion to their ignorance … My most holy Son and myself are trying to find among those who have arrived at the way of the cross, some soul, whom We can instruct systematically in this divine science and whom We can withdraw from the worldly and diabolical wisdom, in which the sons of Adam, with blind stubbornness, are rejecting the salutary discipline of sufferings. If thou wishest to be our disciple enter into this school, in which alone is taught the doctrine of the cross and the manner of reaching true peace and veritable delights. With this wisdom, the earthly love of sensible pleasures and riches is not compatible; nor the vain ostentation and pomp, which fascinates the bleary-eyed worldlings, who are so covetous of passing honors, and so full of ignorant admiration for costly grandeur … The greatest wisdom for souls consists in the knowledge of the cross, in the love of sufferings, and in putting this knowledge into practice by bearing afflictions with patience. If the condition of mortals were not so low, they would covet sufferings!”
It is Our Lady who speaks those words! If we profess (or pretend) to be devoted to Our Lady, then we should also accept, believe, hold on to and love all that she says―don’t you think? The bottom line to all this is that our ideas of devotion to Our Lady are not her ideas of what devotion is all about―much like God says in Holy Scripture: “For My thoughts are not your thoughts: nor your ways My ways, saith the Lord. For as the Heavens are exalted above the Earth, so are My ways exalted above your ways, and My thoughts above your thoughts!” (Isaias 55:8-9). “And you have said: ‘The way of the Lord is not right!’ Hear ye, therefore: Is it My way that is not right, and are not rather your ways perverse? … And you say: ‘The way of the Lord is not right!’ I will judge every one of you according to his ways!” (Ezechiel 18:25, 29; 33:20).
An Overview of the Steps or Degrees of Devotion to Our Lady
St. Louis de Montfort―the Apostle of True Devotion to Our Lady―gives us that brief overview of devotion to Our Lady with its varying degrees--without, unfortunately, elaborating on them: “Some will stop at what is exterior in it, and will go no further, and these will be the greatest number. Some, in small number, will enter into its inward spirit; but they will only mount one step. Who will mount to the second step? Who will get as far as the third? Lastly, who will so advance as to make this devotion his habitual state?”
We see here FOUR steps or degrees mentioned―with the initial state, where souls “stop at what is exterior in it, and will go no further” not even being counted as an “official” or “bona-fide” step or degree. Shockingly and sadly, St. Louis affirms that the greater number of souls, who think they are “devoted” to Our Lady, are not really devoted at all! These, in his book True Devotion to Mary, he classifies among the “False Devotees” who practice a “False Devotion” to Our Lady (cf. True Devotion to Mary, §90 to §104). That most souls “devotees” are not really devotees at all, is not surprising, since Fr. Faber is of the opinion that most souls are lukewarm, and Fr. Garrigou-Lagrange is of the opinion that most souls are not even beginners in the spiritual life! While those who are beginners, mistakenly and proudly imagine themselves to be at a much higher level than they actually are! O how we deceive ourselves! All of this stresses the grave and indispensable need for us to change the way we are accustomed to thinking and seeing things―and to see things, not our way, but Heaven’s way. This is very clearly seen in the way that the U.S. Marine Corps treats its new recruits―they have to change the way the recruits think and see things, otherwise they will never achieve the levels required to qualify and graduate as a Marine.
Jon Davis―a Marine sergeant, Iraq veteran, and weapons instructor―explains: “The most important single thing to know about boot camp is that it is 100% designed to reprogram children and civilians into warriors … Some of the ways that this is done is through a series of extremely well-planned and timed events that, by themselves, are meaningless, but when strategically combined together will change a person … The newly arrived recruits find themselves being yelled at before they ever set foot off the bus. Within 5 minutes of arrival, 200+ individuals with no group training at all, have been trained by drill instructions on how to: listen and learn while at boot camp, respond to instruction, stand in formation, and move as a unit … This is just the first five minutes. There are three more months of this … Individuality is repressed―as they will spend the next three months dressed the same, act the same, and look the same ... Now we move on to something else very important and why I say that it is “psychological” retraining. You go through the next few days running from place to place, doing this, that, this, that and you won’t even realize ... you haven’t slept in three days. Yeah, you will go about three days without sleep upon arrival. The whole time you are completely exhausted while running on adrenaline and hearing over and over, that you are inferior. Inferior to real Marines, which you aren’t yet. You aren’t thinking about it, but it is sinking in. You are completely tired and these things build up. Without realizing it, you start to believe that that which is being told to you is true, that there is a weakness in you and that you are less than perfect. In your current state, you believe them and that you must change to be good enough. There are many habits that kids and civilians possess, that have to be unlearned … Boot camp, and particularly that of the Marines, is made to psychologically change a child into someone capable of performing under combat situations. In most cases, it is intended to take from them the aspects of their civilian lives―that only make life harder for them in the military and sometimes get them killed―to be no longer part of the calculation. The yelling, the sleep deprivation, and being cut-off from friends and family, are all part of the process of becoming a warrior. Normal people can’t do the things warriors are asked to do. They can’t imagine it and shouldn’t be forced to. But there are those that do. For these people though, there must be a transition from “civilian” to “warrior.” Boot camp is the means of that evolution, and every part of it is necessary.”
The U.S. Marines website comments: “On these proving grounds, we reveal who has the fight in them to continue when others quit. To dig even deeper when there’s nothing left to give. To prove the fighting spirit running through them will outlast the physical, mental and moral battles in front of them. For 13 weeks, these are the battles that must be won. Face your fears. Or live in fear. Marines confront theirs head on, enduring what scares them—until it doesn’t. Recruits who board our bus step into the unknown where they are given a quick introduction to fear at one of two Marine Corps Recruit Depots at Parris Island, SC, or San Diego, CA. Fear of the unfamiliar is the first of many fears they must battle. Throughout recruit training, the sense of doubt that exists inside every recruit is quickly replaced with a sense of urgency. There’s no time to hesitate, and there’s no time for second-guessing. Recruits must win in the midst of doubt, as this Nation cannot afford to place its trust in those who doubt themselves. What you’re really made of can only be revealed at the brink of exhaustion. Marine Recruit Training will take you there. Only those who possess the never-quit spirit required of every Marine will find the strength they never knew they had, the will power they never knew they needed, and the commitment to find that second wind even when it hurts to breathe to overcome the Marine boot camp requirements. Recruit training is filled with intense stress born from profound friction. Alongside this stress will be the pressure of proving to your Drill Instructors that you are fit to continue. Those who prevail over every physical and mental battle will have developed an instinctual response—to meet heightened stress with the focus to win. The road to becoming a Marine is filled with obstacles. Recruits will not only battle external forces, they will battle forces within themselves to test their mental and physical limits. Only those with the fighting spirit rise above the chaos and overcome fear, doubt, exhaustion, will earn the honor of defending this nation as a United States Marine.”
Devotion is Demanding
The requirements of Christ and Our Lady are no less stringent and demanding than the requirements for entry into the Marines or any other elite fighting unit in this world. You need to remember Our Lord’s complaint against His followers when He said: “The children of this world are wiser in their generation than the children of light!” (Luke 16:8)―meaning that we have much to learn from the worldly folk in the way that they dedicate, commit, pursue and attain their worldly goals and ambitions―if only the “children of light” would show as much zeal for the spiritual things as the worldly show for material things. Our Lord’s words, concerning His zealous enemies, the Scribes and Pharisees― “I tell you, that unless your justice abound more than that of the Scribes and Pharisees, you shall not enter into the Kingdom of Heaven!” (Matthew 5:20)―could fittingly be changed to: “Unless you zeal and efforts exceed those of the Marines (or Navy Seals, or Green Berets, or SAS, etc.), you shall not enter into the Kingdom of Heaven!” Once again―it has to be stressed that “The life of man upon Earth is a warfare!” (Job 7:1) and you must “Fight the good fight of faith! Lay hold on eternal life, whereunto thou art called!” (1 Timothy 6:12), for “the Kingdom of Heaven suffereth violence, and the violent bear it away!” (Matthew 11:12). We cannot be minimalists in our devotion. We cannot procrastinate. We cannot calculate. We cannot negotiate. We cannot exaggerate. We cannot manipulate.
That is why the Church on Earth is called “THE CHURCH MILITANT”―militant is an adjective that is defined by dictionaries as “engaged in warfare or combat; aggressively active; combative and aggressive in support of a religious, political or social cause, and typically favoring extreme, violent, or confrontational methods.” We have ceased to think in this way―that is why, before we any further practical steps, we must change the way we think and start to think the way the God and the Church of old would have us think! That is of utmost importance―for even if we exert much effort, enterprise and zeal, it will be useless if we are going in the wrong direction, following erroneous principles. Devotion needs direction―a correct direction―otherwise it becomes a dangerous destructive and diabolically disorientated devotion.
Devotion to Our Lady is automatically and inescapably a devotion to the battle. She herself said at La Salette: “I call on the true disciples of the living God who reigns in Heaven! I call on the true followers of Christ! I call on my children, the true faithful, those who have given themselves to me! Finally, I call on the Apostles of the Last Days, the faithful disciples of Jesus Christ, who have lived in scorn for the world and for themselves, in poverty and in humility, in scorn and in silence, in prayer and in mortification, in chastity and in union with God, in suffering and unknown to the world! It is time they came out and filled the world with light! Go and reveal yourselves to be my cherished children! I am at your side and within you, provided that your Faith is the light which shines upon you in these unhappy days! May your zeal make you famished for the glory and the honor of Jesus Christ! Fight, children of light, you, the few who can see! For now is the time of all times, the end of all ends!”
Thus we need to always remember that by being members of the Church Militant, we are engaged in a perpetual warfare―sometimes visible, sometimes invisible; sometimes with the devil, at other times with the world; and always with ourselves and within ourselves. “Love not the world, nor the things which are in the world. If any man love the world, the charity of the Father is not in him. For all that is in the world, is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life, which is not of the Father, but is of the world” (1 John 2:15-16). “Wonder not, brethren, if the world hate you” (1 John 3:13). “If the world hate you, know ye, that it hath hated me before you” (John 15:18) … “It hateth Me because I give testimony of it that the works thereof are evil” (John 7:7). “Our wrestling is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places!” (Ephesians 6:12).
The Weapons for the Fight
Since, according to St. Louis de Montfort, there are four degrees in devotion to Mary, this means that there has to be a progressive growth in devotion with passing time. These different degrees of devotion must also obviously entail a variety of weapons for the combat which change as we advance from one degree to another. This change is not only limited to the type of weapon used, but also to the level of skill and efficiency with which we use those weapons. The basic weapons were already outlined by Our Lord when He said of the devil: “This kind can go out by nothing, but by prayer and fasting!” (Mark 9:28). “Unless you shall do penance, you shall all likewise perish” (Luke 13:3). “Pray without ceasing!” (1 Thessalonians 5:17). “We ought always to pray, and not to faint” (Luke 18:1). “Watch ye, therefore, praying at all times” (Luke 21:36). That is basic military weaponry issued by Heaven―prayer and fasting, or, if you want, “prayer and sacrifice” or “prayer and mortification”. Our Lady of Fatima still required the use of these basic weapons almost 2,000 years later at Fatima in 1917, when she said: “Are you willing to offer yourselves to God and bear all the sufferings He wills to send you? … Sacrifice yourselves for sinners! … Pray the Rosary every day! … Continue to pray the Rosary every day! … Pray, pray very much, and make sacrifices for sinners! … etc.”
Yet the weapon of penance (or sacrifice, or mortification) includes a wide variety of types of weapon. It also includes a wide variety of different skill levels in using those weapons. Some will use them well, others will use them clumsily. The same has to be said of prayer―some will pray well, others badly. So even though the weapon might be powerful in itself―ultimately, it is only as good as the person using it. Children will have a different level of prayer to that of adults. The lukewarm will pray less effectively than the fervent. Those who have read about and studied the spiritual life will, most likely, be better in employing spiritual weapons than the ignorant. Priests and religious should fare better than the laity―though that is not always the case, sadly. There are an infinite number of other circumstances that will have a bearing on how well we use those basic weapons. Thus in one and the same family, there will be multiple levels of spirituality. You must be careful to maintain and increase your own and each other’s levels without falling into the grave error of catering to “the lowest common denominator” and reducing all levels to cater for the lowest level. You are only as good or strong as your weakest link―therefore the weakest link should be raised in its levels, rather than reducing the higher levels down to the level of the weakest link. For example, just because the “weakest link” cannot endure a Rosary being lengthened in time by the inclusion of meditations on the mysteries, this is no reason for abandoning the meditation of them just to please the “weakest link”. If necessary, divide the 5 decades of the Rosary into 2 or 3 or 4 or even 5 separate sessions―and include the meditation in that way. The same goes for all other spiritual exercises.
The Degrees of Devotion Linked to the Three Stages of the Spiritual Life
God cannot contradict Himself. Truth can only be one. The stages or steps or degrees of devotion to Our Lady cannot be opposed to or differ from the general steps or stages by which we progress through the spiritual life. For centuries, the saints and masters of the spiritual life have basically―with slight modifications on the part of one person or another―that there are THREE chief stages to the spiritual life, each of which is further subdivided. The American school system of 12 Grades (plus kindergarten) divided amongst the THREE more general divisions of LOWER SCHOOL, MIDDLE SCHOOL and HIGH SCHOOL, is a perfect analogical fit to the THREE WAYS or STAGES of the spiritual life―which are called: (1) The Way of Beginners; (2) The Way of the Proficient, and (3) The Way of the Perfect.
Other authors prefer to call “The Way of Beginners” by another name―“The Purgative Way”―which indicates that Beginners must be primarily concerned with purging themselves of attachment to sin and purging their soul of the debt for past sins by the practice of penance. They then call “The Way of the Proficient” by the name “The Illuminative Way”―which indicates the illuminative or enlightening effect of God starting to work upon the purged soul, revealing to the soul lights of which it was previously unworthy of, due to its attachment to sin. They then call “The Way of the Perfect” by the name “The Unitive Way”―signifying that the soul finally arrives are true and sincere union with God, having totally detached itself from the wiles of the devil, the addiction to sin, the pull of temptations, the attachment to the world, the flesh and one’s own pride and self-will.
This is a mere “thumb-nail” sketch of the Three Ways of the Spiritual Life―which you can find more fully and beautifully explained in Fr. Garrigou-Lagrange’s two-volumed work, entitled The Three Ages of the Spiritual Life (which can also be found online as a PDF document) and also Fr. Adolphe Tanquerey’s book The Spiritual Life. There are other works too that give a full and comprehensive overview of the “Three Ways”―which are obligatory and inescapable stages that every single soul must pass through if they wish to get to Heaven. Few people desire to read and familiarize themselves with the path to Heaven―it is surprising then that most souls are lost?
Here is another brief overview of “The Three Ways” by the famous Benedictine monk, Dom Chautard, from his book The Soul of the Apostolate―which, incidentally, was one of Pope St. Pius X’s favorite bedside books that he would read daily.
The Stages of the Spiritual Life That Lead From Sin to Sanctity
1. HARDENED IN SIN (NOT EVEN A BEGINNER IN THE SPIRITUAL LIFE).
► MORTAL SIN: Stubborn persistence in sin, either out of ignorance or because of a maliciously warped conscience.
► VENIAL SIN: Many. Complete acceptance of this sin. Not even thought of as a sin.
► PRAYER: Deliberate refusal to have any recourse to God.
2. SURFACE CHRISTIANITY (NOT EVEN A BEGINNER IN THE SPIRITUAL LIFE).
► MORTAL SIN: Considered as a trifling evil, easily forgiven. The soul easily gives way and commits mortal sin at almost every possible occasion or temptation. Confession almost without contrition.
► VENIAL SIN: Many. Complete acceptance of this sin. Not even thought of as a sin.
► PRAYER: Mechanical; either inattention, or always dictated by temporal interest―such souls enter into themselves rarely and superficially.
3. MEDIOCRE PIETY (NOT EVEN A BEGINNER IN THE SPIRITUAL LIFE).
► MORTAL SIN: Weak resistance. Hardly ever avoids occasions but seriously regrets having sinned and makes good confessions.
► VENIAL SIN: Complete acceptance of this sin, which is considered as insignificant. Hence tepidity of the will. Does nothing whatever to prevent venial sin, or to root it out, or to find it out, when it is concealed.
► PRAYER: From time to time, prays well. Momentary fits of fervor.
4. INTERMITTENT PIETY (THE FIRST WAY―THE WAY OF BEGINNERS―THE PURGATIVE WAY).
► MORTAL SIN: Loyal resistance. Habitually avoids occasions. Deep regrets if there is a fall into mortal sin. Does penance to make reparation.
► VENIAL SIN: Sometimes deliberate. Puts up weak fight. Sorrow only superficial. Makes particular examination of conscience, but without any method or coherence.
► PRAYER: Not firmly resolved to remain faithful to meditation. Gives it up as soon as dryness is felt or as soon as there is business to attend to.
5. SUSTAINED PIETY (THE FIRST WAY―THE WAY OF BEGINNERS―THE PURGATIVE WAY).
► MORTAL SIN: Never. At most, very rare, when taken suddenly and violently by surprise. And then, often it is to be doubted if the sin is mortal. It is followed by ardent compunction and penance.
► VENIAL SIN: Vigilant in avoiding and fighting it. Rarely deliberate. Keen sorrow, but does little by way of reparation. Consistent “particular examen”―which is an examination of conscience that focuses on one’s most frequent sins and particular faults―but as yet aiming only at avoidance of deliberate venial sin.
► IMPERFECTIONS: The soul either avoids uncovering them so as not to have to fight them, or else easily excuses them. Approves the thought of renouncing them, and would like to do so, but makes little effort in that direction.
► PRAYER: Always faithful to prayer, no matter what happens. Often affective. Alternating consolations and dryness, the latter endured with considerable hardship.
6. FERVOR (THE SECOND WAY―THE WAY OF PROFICIENTS―THE ILLUMINATIVE WAY).
► MORTAL SIN: Never.
► VENIAL SIN: Never deliberate. By surprise, sometimes, or with imperfect advertence. Keenly regretted, and serious reparation made.
► IMPERFECTIONS: Wants nothing to do with them. Watches over them, fights them with courage, in order to be more pleasing to God. Sometimes accepted, however, but regretted at once. Frequent acts of renunciation. Particular examen (see #5 above for explanation) aims at perfection in a particular virtue.
► PRAYER: Mental prayer gladly prolonged. Prayer on the affective side, or even prayer of simplicity. Alternation between powerful consolations and fierce trials.
7. RELATIVE PERFECTION (THE SECOND WAY―THE WAY OF PROFICIENTS―THE ILLUMINATIVE WAY)
► MORTAL SIN: Never.
► VENIAL SIN: Never.
► IMPERFECTIONS: Guards against them energetically and with much love of God. They only happen with half‑advertence.
► PRAYER: Habitual life of prayer even when occupied in external works. Thirst for self‑renunciation, annihilation, detachment, and divine love. Hunger for the Eucharist, and for heaven. Graces of infused prayer, of different degrees. Often, passive purification.
8. HEROIC PERFECTION (THE THIRD WAY―THE WAY OF THE PERFECT―THE UNITIVE WAY).
► MORTAL SIN: Never.
► VENIAL SIN: Never.
► IMPERFECTIONS: Nothing but the first impulse.
► PRAYER: Supernatural graces of contemplation, sometimes accompanied by extraordinary phenomena. Pronounced passive purifications. Contempt of self to the point of complete self-forgetfulness. Prefers suffering to joys.
9. COMPLETE PERFECTION OR COMPLETE SANCTITY (THE THIRD WAY―THE WAY OF THE PERFECT―THE UNITIVE WAY).
► MORTAL SIN: Never.
► VENIAL SIN: Never.
► IMPERFECTIONS: Hardly apparent.
► PRAYER: Usually, transforming union. Spiritual marriage. Purifications by love. Ardent thirst for sufferings and humiliations. (Few and far between are the souls that belong to the last two, even to the last three categories).
Deciphering St. Louis de Montfort’s Four Steps or Stages in Devotion to Our Lady
Since St. Louis de Montfort has not formally, clearly and explicitly elaborated on what he actually and precisely means by the four steps of devotion in the following phrase and only paragraph that deals with those steps in all of his writings―we are left with the task of deciphering and deducting what each of those steps might contain. Since God, His revelation and teachings, and the teachings of the Faith cannot contradict each other―this means that the answer to the question of what each step of devotion contains, must be found in what already has been revealed and accepted in other areas of Church teaching. Hence the allusion and brief description of the “Three Ways” or “Three Stages” or “Three Ages” of the interior or spiritual life―for devotion is part and parcel of the spiritual life.
To be indifferent to these things; to neglect to study these things; to “blow-off” the importance of such things; to refuse to consider these things is both an insult to God and His Church―who places them at our disposal as a road map to Heaven―and it also runs the risk of incurring eternal damnation as both a punishment and a consequence for having refused to consider, study, learn and remember the map to Heaven that God in His kindness has given us. As Jesus says: “Not everyone that saith to Me: ‘Lord! Lord!’ shall enter into the Kingdom of Heaven: but he that doth the will of My Father Who is in Heaven, he shall enter into the Kingdom of Heaven. Many will say to Me in that day: ‘Lord! Lord! Have not we prophesied in Thy Name, and cast out devils in Thy Name, and done many miracles in Thy Name?’ And then will I profess unto them: ‘I never knew you! Depart from Me!’” (Matthew 7:21-23). “And why call you Me, ‘Lord! Lord!’ and do not the things which I say?” (Luke 6:46).
There can be no excuse for ignoring or refusing this Road Map to Heaven under the pretext of it being too difficult to understand (it is not at all difficult), or by thinking that it is only meant for mystics (it is meant for everyone―saint and sinner alike), or by saying that it is unobtainable or cannot be found (“Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you” For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened!” ― Luke 11:9-10). We study, learn, remember and put into practice far more complicated concepts and information in our earthly, material, worldly lives―computers, car mechanics, DIY projects, cooking, first aid, etc. If our minds can embrace earthly complexities, then they can also embrace heavenly ones. “For what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul? Or what exchange shall a man give for his soul?” (Matthew 16:26). “The children of this world are wiser in their generation than the children of light” (Luke 16:8)―meaning that the worldly put in far more thought and effort into their worldliness than the children of God put into their spiritual life and the seeking and obtaining of salvation.
Linking “Three Ways” to “The Four Steps”
Now we come to the interesting―yet difficult―part of linking the “Three Ways of the Spiritual Life” (as sketched-out above) to the mysterious “Four Steps of Devotion to Mary” mentioned by St. Louis de Montfort. As was said earlier, there can be no contradiction in the things of God. Since devotion to Mary is an element or part of the spiritual life, therefore there has to be some kind of “dove-tailing” or compatible connection between “The Three Ways” and the “The Four Steps”. The passage in question, where St. Louis speaks of “The Four Steps”, reads as follows: “As the essential of this devotion consists in the interior which it ought to form, it will not be equally understood by everybody. Some will stop at what is exterior in it, and will go no further, and these will be the greatest number. Some, in small number, will enter into its inward spirit; but they will only mount one step. Who will mount to the second step? Who will get as far as the third? Lastly, who will so advance as to make this devotion his habitual state?” (St. Louis de Montfort, True Devotion to Mary, §119).
Before even mentioning the Four Steps, St. Louis gives a general indication as to the level of spirituality present in those souls who are not even on the First Step of devotion. He writes: “Some will stop at what is exterior in it, and will go no further, and these will be the greatest number. Some, in small number, will enter into its inward spirit; but they will only mount one step.” The words―“Some will stop at what is exterior in it, and will go no further”―are easily linked to those who are not even beginners in the spiritual, that is to say those who have not yet entered “The Way of Beginners” (also known as “The Purgative Way” or “The First Way”)―and St. Louis says that these ‘devotees’ of Our Lady “will be the greatest number”, that is to say the vast majority of those who claim to have a devotion to Our Lady. These souls are OUTSIDE THE WAY OF BEGINEERS because, as St. Louis says, they “will stop at what is exterior” but the spiritual life is primarily all about the interior―thus it is also called “The Interior Life”―as St. Louis also states: “the essential of this devotion consists in the interior which it ought to form.”
These “exterior devotees” or “superficial devotees” of Our Lady correspond to Dom Chautard’s Levels #2 & #3 ― that is to say #2 SURFACE CHRISTIANITY and #3 MEDIOCRE PIETY (as shown in the chart above). Those who are merely living a “SURFACE CHRISTIANITY” consider Mortal Sin as an easily forgivable trifle which they regularly confess almost without contrition; whose prayers are routine, mechanical, full of distractions and inattention, on “auto-pilot” so to speak, and who rarely enter into themselves to focus, learn, study and practice a true interior spiritual life. Thus, whatever prayers they say, end up being “wide of mark” or “missing the target” and are therefore very limited in what obtain. Those “second-rate” prayers are usually motivated by seeking temporal things, cures from illnesses, help in troubles, and protection in danger―hence they are mainly self-centered prayers and minimally God-centered prayers or Our Lady-centered prayers―they seek to obtain things from God (or Our Lady). rather than give glory to God (or Our Lady). Whereas those in the next group, “MEDIOCRE PIETY”, show a weak resistance to Mortal Sin, hardly ever avoiding its occasions, but who, nevertheless, seriously regret having sinned and make good confessions. Yet they are deeply immersed in Venial Sin, thinking little of it, hence their tepidity of the will. As for prayer, from time to time, they pray well, but they are like a misfiring engine, with momentary fits of fervor.
St. Louis then speaks of The Four Steps of Devotion to Our Lady―but, unfortunately and sadly, he gives no description of the first three steps and only mentions them by name― Some, in small number, will enter into its inward spirit; but they will only mount one step. Who will mount to the second step? Who will get as far as the third? Lastly, who will so advance [to the fourth step and final step] as to make this devotion his habitual state?” Since St. Louis gives us the short phrase “Lastly, who will advance so as to make this devotion his habitual state”―which, by the use of the word “lastly” meaning “finally”, seems to indicate an arrival at some kind of destination―as in “we finally arrived”―and it seems to suggest some kind of “perfection” or “peak” or “pinnacle”. In comparing it to “The Three Ways of the Spiritual Life”―the point of arrival, the “perfection” or “peak” or “pinnacle” of the spiritual life is found in “The Third Way”, which is “The Way of Perfection”, also called “The Unitive Way.” So, taking St. Louis’ phrase― “Lastly, who will so advance [to the fourth step and final step] as to make this devotion his habitual state?” ― we have to take this and compare it to the various descriptions listed by Dom Chautard above. The key word here is “habitual” and that seems to point to Dom Chautard’s Levels #7, #8 and #9, , which are described as follows and both include the idea of having "finally" arrived or "at last" having arrived at some kind of PERFECTION:
#7. RELATIVE PERFECTION (THE SECOND WAY―THE WAY OF PROFICIENTS―THE ILLUMINATIVE WAY)
► MORTAL SIN: Never.
► VENIAL SIN: Never.
► IMPERFECTIONS: Guards against them energetically and with much love of God. They only happen with half‑advertence.
► PRAYER: Habitual life of prayer even when occupied in external works. Thirst for self‑renunciation, annihilation, detachment, and divine love. Hunger for the Eucharist, and for heaven. Graces of infused prayer, of different degrees. Often, passive purification.
#8. HEROIC PERFECTION (THE THIRD WAY―THE WAY OF THE PERFECT―THE UNITIVE WAY).
► MORTAL SIN: Never.
► VENIAL SIN: Never.
► IMPERFECTIONS: Nothing but the first impulse.
► PRAYER: Supernatural graces of contemplation, sometimes accompanied by extraordinary phenomena. Pronounced passive purifications. Contempt of self to the point of complete self-forgetfulness. Prefers suffering to joys.
9. COMPLETE PERFECTION or COMPLETE SANCTITY (THE THIRD WAY―THE WAY OF THE PERFECT―THE UNITIVE WAY).
► MORTAL SIN: Never.
► VENIAL SIN: Never.
► IMPERFECTIONS: Hardly apparent.
► PRAYER: Usually, transforming union. Spiritual marriage. Purifications by love. Ardent thirst for sufferings and humiliations. (Few and far between are the souls that belong to the last two, even to the last three categories).
Thus, we have now accounted for or eliminated THE FIRST THREE STAGES, Levels #1, #2 and #3, of Dom Chautard’s above list of 9 levels, ranging from sin to sanctity, as being insufficient and lacking in quality to be equated with St. Louis de Montfort’s FIRST STEP in devotion to Our Lady.
Furthermore, we have accounted for and associated THE LAST THREE STAGES, Levels #7, #8 and #9, of Dom Chautard’s list of 9 levels, ranging from sin to sanctity, as being of a sufficiently high level as to be equated with St. Louis de Montfort’s LAST STEP or FOURTH STEP in devotion to Our Lady.
By the process of elimination, that leaves THE REMAINING THREE STAGES, Levels #4, #5 and #6, of Dom Chautard’s list of 9 levels, ranging from sin to sanctity, to fill the FIRST THREE STEPS of St. Louis de Montfort’s levels in devotion to Our Lady. Hence Dom Chautard’s Level #4 would be the equivalent of St. Louis’ FIRST STEP. Dom Chautard’s Level #5 would be the equivalent of St. Louis’ SECOND STEP. Dom Chautard’s Level #6 would be the equivalent of St. Louis’ THIRD STEP. All of this is appropriate and fitting for the first three steps of devotion to Our Lady, for Dom Chautard’s Level #4 is called “INTERMITTENT PIETY” which is understandable for the FIRST STEPS in devotion. Dom Chautard’s Level #4 is called “SUSTAINED PIETY” which indicates a growth in devotion. Dom Chautard’s Level #5 is called “FERVOR” which is appropriate to describe St. Louis’ THIRD STEP which has not yet quite reached the perfection of the FOURTH and FINAL STEP.
Thus, St. Louis de Montfort's phrase―“As the essential of this devotion consists in the interior which it ought to form, it will not be equally understood by everybody. Some will stop at what is exterior in it, and will go no further, and these will be the greatest number. Some, in small number, will enter into its inward spirit; but they will only mount one step. Who will mount to the second step? Who will get as far as the third? Lastly, who will so advance as to make this devotion his habitual state?” (St. Louis de Montfort, True Devotion to Mary, §119)―can be arguably and debatably clarified in the following way:
FIRST STEP OF DEVOTION TO OUR LADY (Dom Chautard’s Level #4)
► MORTAL SIN: Loyal resistance. Habitually avoids occasions. Deep regrets if there is a fall into mortal sin. Does penance to make reparation.
► VENIAL SIN: Sometimes deliberate. Puts up weak fight. Sorrow only superficial. Makes particular examination of conscience, but without any method or coherence.
► PRAYER: Not firmly resolved to remain faithful to meditation. Gives it up as soon as dryness is felt or as soon as there is business to attend to.
SECOND STEP OF DEVOTION TO OUR LADY (Dom Chautard’s Level #5)
► MORTAL SIN: Never. At most, very rare, when taken suddenly and violently by surprise. And then, often it is to be doubted if the sin is mortal. It is followed by ardent compunction and penance.
► VENIAL SIN: Vigilant in avoiding and fighting it. Rarely deliberate. Keen sorrow, but does little by way of reparation. Consistent “particular examen”―which is an examination of conscience that focuses on one’s most frequent sins and particular faults―but as yet aiming only at avoidance of deliberate venial sin.
► IMPERFECTIONS: The soul either avoids uncovering them so as not to have to fight them, or else easily excuses them. Approves the thought of renouncing them, and would like to do so, but makes little effort in that direction.
► PRAYER: Always faithful to prayer, no matter what happens. Often affective. Alternating consolations and dryness, the latter endured with considerable hardship.
THIRD STEP OF DEVOTION TO OUR LADY (Dom Chautard’s Level #6)
► MORTAL SIN: Never.
► VENIAL SIN: Never deliberate. By surprise, sometimes, or with imperfect advertence. Keenly regretted, and serious reparation made.
► IMPERFECTIONS: Wants nothing to do with them. Watches over them, fights them with courage, in order to be more pleasing to God. Sometimes accepted, however, but regretted at once. Frequent acts of renunciation. Particular examen (see #5 above for explanation) aims at perfection in a particular virtue.
► PRAYER: Mental prayer gladly prolonged. Prayer on the affective side, or even prayer of simplicity. Alternation between powerful consolations and fierce trials.
FOURTH STEP OF DEVOTION TO OUR LADY (Dom Chautard’s Levels #7, #8, #9)
► MORTAL SIN: Never.
► VENIAL SIN: Never.
► IMPERFECTIONS: Guards against them energetically and with much love of God. They only happen with half‑advertence and are gradually eliminated totally.
► PRAYER: Habitual life of prayer even when occupied in external works. Thirst for self‑renunciation, annihilation, detachment, and divine love. Hunger for the Eucharist, and for heaven. Graces of infused prayer, of different degrees. Often, passive purifications that keep increasing in intensity. Contempt of self to the point of complete self-forgetfulness. Prefers suffering to joys, eventually leading to an ardent thirst for sufferings and humiliations.
In the next article, we shall look at how we grow from the lowest level of devotion to the highest, linking a whole variety of external or exterior practices that can serve as an aid to increasing the crucial interior devotion which is what really classifies any devotion as a “true” devotion and removes it from the category of a “false” devotion or “half-baked” devotion.
Thursday August 22nd
Feast of the Immaculate Heart of Mary
Article 12
Put Your Heart Into It!
Part 1 : The Theory Behind Devotion to Our Lady
The next article will be deal with the practical side
Feast of the Immaculate Heart of Mary
Article 12
Put Your Heart Into It!
Part 1 : The Theory Behind Devotion to Our Lady
The next article will be deal with the practical side
Come On! Enough’s Enough! Time to Get Going!
Come on! Let’s be honest! What we call our “devotion” to Our Lady is really a half-hearted effort at best! Are you really going to insist that your “devotion” to Mary is the best you can offer? Are you saying that it cannot be improved? Are you insisting that it is firing on all cylinders and is “maxed-out” at 100%? Fr. Faber’s words, in his Preface to his translation of St. Louis de Montfort’s True Devotion to Mary, pretty much hit the nail on the head, and nail us to the floor without any excuse. We face so many problems, setbacks, sufferings and failures in our lives―yet the medicine or remedy stares us in the face and we ignore it, or take too little of it. As Faber says: “What is the remedy that is wanted? What is the remedy indicated by God Himself? If we may rely on the disclosures of the saints, it is an immense increase of devotion to our Blessed Lady; but, remember, nothing short of an immense one! Mary is not half enough preached! Devotion to her is low and thin and poor! It is always invoking human respect [afraid of what other will think or say] … wishing to make Mary so little of a Mary so that even Protestants may feel at ease about her! Its ignorance of theology makes it unsubstantial and unworthy! It is not the prominent characteristic of our religion which it ought to be! It has no faith in itself! Hence it is that Jesus is not loved, that heretics are not converted, that the Church is not exalted; that souls, which might be saints, wither and dwindle; that the Sacraments are not rightly frequented, or souls enthusiastically evangelized! Jesus is obscured because Mary is kept in the background! Thousands of souls perish because Mary is withheld from them! It is the miserable, unworthy shadow which we call our devotion to the Blessed Virgin that is the cause of all these wants and blights, these evils and omissions and declines!”
We should read that passage EVERY SINGLE DAY before or after we make our Morning Offering. For the uninitiated―the Morning Offering is not the early morning cup of coffee, or even breakfast―the Morning Offering is the prayer which we recite daily upon rising, offering all that we think, say or do, to God through the Sorrowful and Immaculate of Mary. Reading the above passage of Fr. Faber’s can be much like a “pep-talk”, an encouragement, a reminder or even a slap in face (now that will wake you up!) that sets a goal before us and points us in the direction in which we ought to go. You can, of course, choose any other passage or reading―but the main thing is that each day we arise ready for combat; ready to fight for a greater, better, more consistent, more fervent, more sincere, more powerful, more noble devotion to the wonderful Mother of God.
Our Lady Deserves It!
Have no doubts about it―Our Lady is interceding, praying, working for your salvation (and everyone’s salvation) in such an intense, fervent and consistent manner that we could not possibly imagine. She deserves some kind of recompense or payment for her unremitting efforts, don’t you think? At La Salette, Our Lady said: “If my people do not wish to submit themselves, I am forced to let go of the hand of my Son! It is so heavy and weighs me down so much, that I can no longer keep hold of it! I have suffered all of the time for all of you! If I do not wish my Son to abandon you, I must take it upon myself to pray for this CONTINUALLY! And all of you think little of this! In vain you will pray! In vain you will act! You will never be able to make up for the trouble I have taken over for all of you!”
Neglect of Devotion Leads to Damnation
To the Venerable Mary of Agreda, Our Lady said: “I am the most pure Mother and that I receive with maternal affection all those who, FERVENTLY AND DEVOUTLY, desire to be my children and servants in the Lord. By the love which He has given me, I shall embrace them with open arms and shall be their Intercessor and Advocate … God, in His kindness, wishes to offer this opportune remedy to men, in order that all of them may seek help and eternal salvation through my intercession … . In the beatific vision, I pray without ceasing for the salvation of my clients … It should teach them to seek my most kind and powerful intercession and to fear the judgments of the Most High; for in this lies an efficacious means of salvation … One of the reasons why men should call me Mother of Mercy, is the knowledge of my loving desire, that all be filled with the flood of grace and taste the sweetness of the Lord, as I myself. I call and invite all to come with me to the fountain of the Divinity. Let the most poor and afflicted approach, for, if they respond and follow me, I will offer them my protection and help, and I will intercede for them with my Son … If they obey me in this I offer them my protection, and I will constitute myself their Mother, to be their help and defense. And I will also promise them my continual and efficacious intercession with my most holy Son―if they do not displease me.
“For this purpose you should exhort them to a CONTINUAL LOVE AND DEVOTION TOWARD ME, engrafting it in their hearts! … Let therefore mortals beware, lest I, in the Day of Judgment, most justly refuse my intercession to those, who have foolishly despised and forgotten so many and so great favors and blessings, the results of the divine love of my Son and my own! What answer, what excuse or evasion shall those then bring forward, who have been so well informed, so much admonished and enlightened by the truth? How can these ungrateful and pertinacious mortals expect mercy of the most just and righteous God, when He has given them sufficient and opportune time, invited them so often, called them, waited and worked for them, and conferred upon them immense blessings, while they abused and wasted all of them in the pursuit of vanity? Fear this, the greatest of all blindnesses.
“What then are the thoughts of the angels and saints, and what are my thoughts in beholding this world and all the faithful in such a dangerous and dreadful state of carelessness, when they have the Passion and Death of my divine Son before their eyes, and when they have me, for their Mother and Intercessor and His most pure life and mine for an example? I tell thee truly, only my intercession and the merits of His Son, which I offer to the eternal Father, can delay the punishment and placate His wrath, can retard the destruction of the world and the severe chastisement of the children of the Church, who know His will and fail to fulfill it. But I am much incensed to find so few who condole with me and try to console my Son in His sorrows. This hardness of heart will cause great confusion to them on the Day of Judgment; since they will then see, with irreparable sorrow, not only that they were ungrateful, but also inhuman and cruel toward my divine Son, toward me and toward themselves.
“All these blessings I procure for Christians from Heaven in our times; and if not all experience them, it is not because I do not solicit them, but because there are very few of the faithful who call to me WITH ALL THEIR HEART and who dispose themselves toward meriting and reaping the fruit of my maternal love. I would defend them all from the dragon, if all would call upon me and if all would fear the pernicious deceits of the devil, by which they are ensnared and entrapped to eternal damnation. In order that all may wake up to this frightful danger, I now give them this new reminder. I assure thee, that all those, who damn themselves―after the death of my Son and in spite of the benefits and favors procured by my intercession―will suffer greater torments in Hell than those who were lost before His coming and before I was in the world. Thus, those who from now on understand these mysteries and despise them to their loss, shall be subject to new and greater punishments … All those DEVOTED to me, who should call upon me at the hour of death, constituting me as their Advocate in memory of my desiring to imitate my Son in death and my happy Assumption into Heaven, shall be under my special protection in that hour, shall have me as a defense against the demons, as a help and protection, and shall be presented by me before the tribunal of His mercy and there experience my intercession ... The Most High still wishes to give generously of His infinite treasures and resolves to favor those who know how to gain my intercession before God. This is the secure way and the powerful means of advancing the Church, of improving the Catholic reigns, of spreading the Faith, of furthering the welfare of families and of states, of bringing the souls to grace and to the friendship of God.
“How much my intercession and the power I have in Heaven is worth has never been hidden in the Church, for I have demonstrated my ability to save all by so many thousands of miracles, prodigies and favors operated on behalf of those DEVOTED to me. With those who have called upon me in their needs I have always shown myself generous, and the Lord has shown Himself generous to them on my account. Yet, though many are the souls whom I have helped, they are few in comparison with those, whom I could and am willing to help.”
Need More References?
Just in case you need to see some more references before making up your mind to enter into Our Lady’s FULL-TIME EMPLOYMENT, instead of remaining a mere PART-TIME EMPLOYEE, here are the testimonies of some great saints―some of them are even Fathers and Doctors of the Church. Our Blessed Mother holds such a place in the economy of our redemption that some do not hesitate to state that devotion to her is a necessary condition of salvation.
● ST. ALBERT THE GREAT (a Doctor of the Church), says: “They who are not thy servants, O Mary, shall perish.”
● ST. BONAVENTURE (a Doctor of the Church) repeats the same thought when he says: “They who neglect the service of Mary shall die in their sins.” And again: “For them, from whom Mary turns away her face, there is not even a hope of salvation.”
● ST. IGNATIUS OF ANTIOCH (a Father of the Church), a martyr of the second century, writes: “A sinner can be saved only through the Holy Virgin who, by her merciful prayers, obtains salvation for so many who, according to strict justice, would be lost.”
If a lack of devotion to her is a mark of eternal reprobation a constant love for her must be a sign of eternal salvation. Many spiritual writers state that devotion to Mary is a sign of predestination.
● ST. ALPHONSUS LIGUORI (a Doctor of the Church) says: “It is impossible that a servant of Mary be damned, provided he serves her faithfully and commends himself to her maternal protection.”
● ST. ANSELM (a Doctor of the Church) writes: “He who turns to thee and is regarded by thee cannot be lost.”
● ST. ANTONINE is of the same opinion. He says: “As it is impossible for them from whom Mary turns away her eyes of mercy to be saved, so it is necessary that they to whom she turns her eyes of mercy and for whom she intercedes to be saved and glorified.”
Troubleshooting, Repairing, Improving Our Devotion
You may want to take some notes or copy and paste what is about to written. Without being overly dramatic about it, it may make a massive difference to your chances of salvation and avoidance of damnation. Not having come across anything as detailed and comprehensive elsewhere―either in books or online―it is a safe bet to say that you will not find something like this anywhere else―or only after many hours of fruitless searching―and that is very, very sad. For, in a certain sense, Heaven has placed salvation on a plate for us, but we stubbornly refuse to eat from that plate. We want cookies, cakes, chocolates and ice-cream, but not the healthy (eternal) life-giving fare that Heaven has served-up.
PART ONE ― THE THEORY
Firstly, Be Honest About Your Devotion―Or Lack Of It
When you are sick―and our devotion is most certainly sick, or, at least, not very fit and healthy―you go to a doctor. You diagnosis (what’s wrong with you) and prognosis (prediction of the probable outcome of a disease or disorder) largely depends upon your honesty with regard to your symptoms―meaning, that you should tell the truth, the whole truth and nothing but the truth. The clearer the picture that can be obtained of your disease, the more favorable will be the probable outcome of the treatment. If you PRETEND or LIE about aspects of your disease, then you severely risk and jeopardize the hopes of a cure. We live in a cosmetic world, a “make-believe” world, a superficial world that is paranoid about façades and appearances and not too concerned about what lies behind that façade. We show one face in public―at work, at school, in the parish, socially―and there is another face that is kept out of sight in the secrecy of the home. Being brutally honest with yourself may be painful now―but it could well avoid far greater pains in Purgatory, or, God forbid, in Hell. When buying a building, the state of the foundations is of equal or even greater importance than how nice and beautiful the house appears to be. Our Lord hints at that when He says:
“Everyone therefore that heareth these My words, and doth them, shall be likened to a wise man that built his house upon a rock, and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell not, for it was founded on a rock. And every one that heareth these My words, and doth them not, shall be like a foolish man that built his house upon the sand, and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell, and great was the fall thereof!” (Matthew 7:24-27).
With that said―let us now refresh our minds over that nebulous (vague, hazy, unclear) word called “devotion.” There is little point in talking about “devotion” if we do not know what it really means, or only have vague nebulous idea of its meaning! The dictionaries define “devotion” as “strong love, deep loyalty, or great enthusiasm for a person, activity, or cause; religious fervor; the fact or state of being ardently dedicated and loyal; profound dedication; consecration; earnest attachment to a cause, person, or thing; the strong love that you show when you pay a lot of attention to someone or something; the loyalty that you show towards a person, job etc, especially by working hard for the person, or cause, or thing; ardent, often selfless affection and dedication, as to a person or principle.”
These are just some of the many varied definitions given by dictionaries. Does that sound like you? Is that how your relationship to God, or Our Lord, or Our Lady could be described? Of course not! There are many other things in your life that receive more devotion (more time, more thought and more effort) than Our Lady! You might, of course, be better than some people, but there will be many people who are better than you―which means there is not only room for improvement, but also a need for improvement. The further away you can move from the cliff-edge that falls into Hell, the better will be your chances of avoiding damnation and obtaining salvation. A brutal and honest appraisal of your current position is crucial to that. We all have a tendency to make mountains out of molehills when it comes to the deficiencies and failings of others―but we make molehills out of mountains when it comes to our own deficiencies and failures. It is not for nothing that St. Ignatius of Loyola insists, in his Spiritual Exercises, that we must know ourselves―saying, as many before and after him have said: “Know thyself!”
Growing Your Devotion, Growing in Devotion
If you think your “devotion” to Our Lady is sufficient and not deficient―then you should be encouraged to go and take another look! Take off those rose-tinted glasses, remove the smoke-and-mirrors, and look more closely! The following words of Our Lord shed a little light on the matter: “When you shall have done all these things that are commanded you, say: ‘We are unprofitable servants; we have done that which we ought to do!’” Luke 17:10). Also, His words at the Last Supper: “I am the true vine; and my Father is the husbandman. Every branch in Me, that beareth not fruit, He will take away: and every one that beareth fruit, He will purge it, that it may bring forth more fruit” (John 15:1-2). God is never satisfied―He is always seeking more fruit, seeking more improvement, seeking more growth.
In this life, we never stop growing (or decreasing) in devotion, grace and sanctity―until the day we die. In our growth in devotion, grace and holiness, there is no “finishing-line” after a certain number of laps, or miles, or years―like the age of retirement is the “finishing-line” for a person’s working-life. Likewise, there is nobody who can say that they have reached peak―like climbing Mount Everest―for everyone is capable of growth while they live, even Our Lady, though “full of grace” at the Annunciation, never ceased to grow in devotion, grace and holiness throughout her whole life. At each stage of her life she “full of grace”―but since as she grew, her devotion, grace and holiness grew along with her―being a “greater fullness” with each passing day, week, month and year. It is even said of Our Lord: “And the Child grew and waxed strong, full of wisdom; and the grace of God was in Him … And Jesus advanced in wisdom, and age, and grace with God and men” (Luke 2:40, 52). To “advance” in age, wisdom and grace, means to “grow” in age, wisdom and grace―our devotion should advance and grown with age.
Understanding the Growing Process
Nothing is mechanical about devotion. It all has to be willed, deliberately undertaken, and developed. The grace to be devoted is most certainly available and ever present, but its development depends on how generously you respond to it — on how much you want to respond to it. Yet, having said that, the process by which you sow or plant your devotion and then nurture and grow it, is not a haphazard, fly-by-the-seat-of-your-pants process, but a logical process that follows certain supernatural and spiritual rules. Anyone can plant a seed―but the successful outcome of it growing into a plant or a tree is greatly enhanced by some basic knowledge of gardening or horticulture.
Where does devotion come from? Well, if devotion is―as defined above―“strong love; deep loyalty; earnest attachment to a cause, person, or thing; great enthusiasm for a person, activity, or cause; religious fervor; profound dedication; selfless affection”―then how does all that arise? It is no rocket-science, but common sense that tells us that we cannot love what we do not know; and that we cannot be attached to a person, thing or cause if we nothing about that person, thing or cause; and that there can be no profound dedication to an unknown person, thing or cause. Therefore, KNOWLEDGE MUST COME FIRST.
This is common sense, for when we speak of a person who is dedicated to gardening, or cooking, or DIY projects, or in following a sports team, or a sport, or a musical band, or a TV show, or fashion, or whatever it may be―it invariably and automatically means that they KNOW A LOT about the topic. You cannot love what you do not know! This is why St. Thérèse of Lisieux (of the Infant Jesus, a.k.a. The Little Flower) used to say that Jesus is so little loved because He is so little known. Fire needs a fuel for it to burn―devotion needs knowledge for its fuel. If your car has no gasoline―no matter how good a car it is, it is going nowhere until you supply it with gasoline. Likewise, your devotion is going nowhere without supplying it with the fuel of knowledge about the thing you are supposed to be devoted to! Hence, what St. Thérèse of Lisieux says of Jesus, can also be said of our devotion to Our Lady―Mary is so little loved, because she is so little known. We read so little about her, we talk so little about her, we think so little about her―it is hardly surprising that our devotion’s gas tank is empty!
Planting the Seeds of Devotion
Our Lord would often use agricultural and horticultural analogies to make a point. He speaks of good trees and bad trees; fig trees; vines and vineyards; various kinds of seeds―wheat, cockle, mustard seeds; fruits and harvests, etc. For the purpose of our devotion, let us begin with sowing of the seed. Our Lord speaks of the Word of God as being a seed. The Word of God gives knowledge of God, without which there can be no hope in God, nor love of God. The same is true of devotion to Mary―without words about Mary there can no knowledge of Mary, and, consequently, there can be no hope in Mary, nor love and devotion towards Mary.
This is why St. Louis de Montfort―in speaking of True Devotion to Mary―calls this devotion a “Tree of Life”, adding that “Jesus is everywhere and always the Fruit and the Son of Mary; and Mary is everywhere the veritable tree who bears the Fruit of life, and the true Mother who produces it.” He goes on to say: “the Holy Ghost compares us to (1) trees planted along the waters of grace, in the field of the Church, who ought to bring forth their fruit in their seasons; (2) to the branches of a vine of which Jesus Christ is the stock, and which must yield good grapes; (3) to a good land of which God is the Husbandman, in which the seed multiplies itself and brings forth thirtyfold, sixtyfold and a hundredfold … One reason why so few souls come to the fullness of the age of Jesus Christ is that Mary is not sufficiently formed in their hearts. He who wishes to have the fruit well-ripened and well-formed must have the tree that produces it―he who wishes to have the fruit of life, Jesus Christ, must have the tree of life, which is Mary … If Mary, who is the tree of life, is well cultivated in our soul by fidelity to the practices of this devotion, she will bear her fruit in her own time, and her fruit is none other than Jesus Christ.”
St. Louis de Montfort continues: “How many devout souls do I see who seek Jesus Christ, some by one way or by one practice, and others by other ways and other practices; and oftentimes, after they have toiled much throughout the night, they say, ‘We have toiled all night, and have taken nothing!’ (Luke 5:5). We may say to them: ‘You have labored much and gained little’―Jesus is yet feeble in you! But by that immaculate way of Mary and that divine practice which I am teaching, we toil during the day, we toil in a holy place, we toil but little.”
Planting is Pointless Without Weeding
If you want to plant, you must first dig and prepare the soil by clearing the soil of large rocks and roots; remove the remnants of vegetable and other roots and vines; dig out any large perennial weeds. The same is true for planting the seeds of a devotion to Mary―you must remove such things that are incompatible with a devotion, which in simple terms means removing the worldly elements from your life and rocks of mortal sin and stones of venial sin, the weeds of various vices and bad habits you may have contracted over the years; and the perennial weeds of worldly television, worldly internet, worldly social media, worldly music, worldly fashions, worldly occupations, etc. Tough? Yes! But not as tough as having to spend time in the fires of Purgatory or, God forbid, Hell.
This weeding-out the world from the garden of our soul has been sufficiently well commanded in Holy Scripture: “He that received the seed [the words of God] among thorns, is he that heareth the word [of God], and the cares of this world and the deceitfulness of riches choketh up the word [of God], and he becometh fruitless!” (Matthew 13:22). “Love not the world, nor the things which are in the world. If any man love the world, the charity of the Father is not in him. For all that is in the world, is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life, which is not of the Father, but is of the world” (1 John 2:15-16). “Know you not that the friendship of this world is the enemy of God? Whosoever therefore will be a friend of this world, becometh an enemy of God” (James 4:4). To the worldlings He says: “You are from beneath, I am from above. You are of this world, I am not of this world!” (John 8:23). To His followers He says: “If you had been of the world, the world would love its own: but because you are not of the world, but I have chosen you out of the world, therefore the world hateth you!” (John 15:19). “If the world hate you, know ye, that it hath hated Me before you!” (John 15:18). “The world hateth Me because I give testimony of it, that the works thereof are evil!” (John 7:7).
Many try to plant the seeds of a devotion to Mary, without sufficiently weeding-out the world from their soul―thus, what Our Lord says above, inevitably happens: “He that received the seed [of devotion to Mary] among thorns, is he that heareth the word, and the cares of this world and the deceitfulness of riches choketh up the word [of God], and he becometh fruitless!” (Matthew 13:22). St. Louis de Montfort also alludes to this when he writes: “As the essential of this devotion consists in the interior which it ought to form, it will not be equally understood by everybody. Some will stop at what is exterior in it, and will go no further, and these will be the greatest number. Some, in small number, will enter into its inward spirit; but they will only mount one step. Who will mount to the second step? Who will get as far as the third? Lastly, who will so advance as to make this devotion his habitual state?” (St. Louis de Montfort, True Devotion to Mary, §119). You could look at that passage as being varying degrees of weeding-out the world―from partial weeding all the way through varying degrees to a total weeding-out. Unless your heart is totally in Heaven, you risk not getting there―as Jesus says: “For where thy treasure is, there is thy heart also … No man can serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon!” (Matthew 6:21-24).
Don’t Presume Anything!
The above quote of St. Louis de Montfort― “Some will stop at what is exterior in it, and will go no further, and these will be the greatest number. Some, in small number, will enter into its inward spirit; but they will only mount one step. Who will mount to the second step? Who will get as far as the third? Lastly, who will so advance as to make this devotion his habitual state?”―is eerily akin to the quotes from Holy Scripture, which say: “Many are called, but few chosen” (Matthew 20:16) and “Not everyone that saith to Me: ‘Lord! Lord!’ shall enter into the Kingdom of Heaven: but he that doth the will of My Father Who is in Heaven, he shall enter into the Kingdom of Heaven. Many will say to Me in that day: ‘Lord! Lord! Have not we prophesied in Thy Name, and cast out devils in Thy Name, and done many miracles in Thy Name?’ And then will I profess unto them: ‘I never knew you! Depart from Me!’” (Matthew 7:21-23) ― “And a certain man said to Him: ‘Lord! Are they few that are saved?’ But He said to them: ‘Strive to enter by the narrow gate; for many, I say to you, shall seek to enter, and shall not be able. But when the master of the house shall be gone in, and shall shut the door, you shall begin to stand without, and knock at the door, saying: ‘Lord! Open to us!’ And He, answering, shall say to you: ‘I know you not, whence you are!’ Then you shall begin to say: ‘We have eaten and drunk in Thy presence, and Thou hast taught in our streets!” And He shall say to you: ‘I know you not, whence you are! Depart from Me, all ye workers of iniquity!’ There shall be weeping and gnashing of teeth, when you shall see Abraham and Isaac and Jacob, and all the prophets, in the Kingdom of God, and you yourselves thrust out!’” (Luke 13:23-28).
Thus we see that merely having the made the True Devotion Consecration to Mary is no guarantee of salvation, unless we not only plant the seed of the True Devotion―which St. Louis says is the point at which most people stop―but then we tend to, nurture, grow and render fruitful that tree of devotion―which, St. Louis indicates, is something that very few people actually do. That is the great danger―to start and not to finish. To think that planting is enough, without making the efforts to grow to maturity and perfection what we have planted. That is like a soul that thinks it enough to be merely baptized and goes no further. Or like the soul that merely learns a little of the Faith in religion classes while still at school, but neglects to continue studying the Faith once they have graduated. “Many are called, but few chosen” (Matthew 20:16) or many are called―like the Israelites in Egypt who were called to the Promised Land during the Exodus under Moses―but few make it―for only two families out of the original millions who had left Egypt, actually entered the Promised Land, the rest of the Israelites who entered were born on the way during the 40 years of wandering in desert which was imposed as a punishment by God for their refusal to enter the Promised Land at the first time of asking. Don’t forget that they were God’s very own CHOSEN PEOPLE―yet, as St. Paul writes: “For I would not have you ignorant, brethren, that our fathers were all under the cloud, and all passed through the sea. And all in Moses were baptized, in the cloud, and in the sea: And did all eat the same spiritual food, and all drank the same spiritual drink; and they drank of the spiritual rock that followed them, and the rock was Christ. BUT WITH MOST OF THEM GOD WAS NOT WELL PLEASED―for they were overthrown in the desert!” (1 Corinthians 10:1-5). “With fear and trembling work out your salvation” (Philippians 2:12).
Summary of the Theoretical Section
We have, in the above paragraphs, seen the need for a brutal honesty as regards the level of our devotion to Our Lady-stating that it is, most probably, a long way from being what Heaven expects it to be. We have also seen the inescapable and necessary link between Our Lady and salvation. It is not that she is the only path to salvation―for there is no salvation without Jesus Christ, Who is our Savior―but Mary is the path to Jesus Christ, the best, the most influential and most efficacious means of securing Christ’s favor and mercy. We have also looked at the meaning of the word “devotion” and seen that it a “cut-above-the-average”, a very high level of dedication, commitment, loyalty, enthusiasm, energy and love―meaning that it is not easily acquired. We also saw that devotion first requires knowledge―for we cannot love what we do not know, and we will not be devoted to what we do not love. Thus, devotion is a growth process, that begins with the planting of the seeds of knowledge, which should sprout into shoots of love and grow into a solid tree of devotion. We also saw, according to St. Louis de Montfort, that there are degrees of devotion―he lists four, without really describing them in any detail―but he does say that most people will not pass beyond the first degree, which is that of making the True Devotion Consecration to Mary―which they shelve with an attitude of “been there, seen it, done it.” This is largely insufficient, but he says very few enter the other three levels of devotion. We must see the devotion as a progressive growth―if or once we stop growing, then we compromise, risk and endanger our salvation.
In Part Two of this article, we shall deal with the practical aspects of devotion to Our Lady and trace a course from the planting of the initial seed of devotion to its higher levels―the stages that St. Louis says hardly anyone enters or attains.
Come on! Let’s be honest! What we call our “devotion” to Our Lady is really a half-hearted effort at best! Are you really going to insist that your “devotion” to Mary is the best you can offer? Are you saying that it cannot be improved? Are you insisting that it is firing on all cylinders and is “maxed-out” at 100%? Fr. Faber’s words, in his Preface to his translation of St. Louis de Montfort’s True Devotion to Mary, pretty much hit the nail on the head, and nail us to the floor without any excuse. We face so many problems, setbacks, sufferings and failures in our lives―yet the medicine or remedy stares us in the face and we ignore it, or take too little of it. As Faber says: “What is the remedy that is wanted? What is the remedy indicated by God Himself? If we may rely on the disclosures of the saints, it is an immense increase of devotion to our Blessed Lady; but, remember, nothing short of an immense one! Mary is not half enough preached! Devotion to her is low and thin and poor! It is always invoking human respect [afraid of what other will think or say] … wishing to make Mary so little of a Mary so that even Protestants may feel at ease about her! Its ignorance of theology makes it unsubstantial and unworthy! It is not the prominent characteristic of our religion which it ought to be! It has no faith in itself! Hence it is that Jesus is not loved, that heretics are not converted, that the Church is not exalted; that souls, which might be saints, wither and dwindle; that the Sacraments are not rightly frequented, or souls enthusiastically evangelized! Jesus is obscured because Mary is kept in the background! Thousands of souls perish because Mary is withheld from them! It is the miserable, unworthy shadow which we call our devotion to the Blessed Virgin that is the cause of all these wants and blights, these evils and omissions and declines!”
We should read that passage EVERY SINGLE DAY before or after we make our Morning Offering. For the uninitiated―the Morning Offering is not the early morning cup of coffee, or even breakfast―the Morning Offering is the prayer which we recite daily upon rising, offering all that we think, say or do, to God through the Sorrowful and Immaculate of Mary. Reading the above passage of Fr. Faber’s can be much like a “pep-talk”, an encouragement, a reminder or even a slap in face (now that will wake you up!) that sets a goal before us and points us in the direction in which we ought to go. You can, of course, choose any other passage or reading―but the main thing is that each day we arise ready for combat; ready to fight for a greater, better, more consistent, more fervent, more sincere, more powerful, more noble devotion to the wonderful Mother of God.
Our Lady Deserves It!
Have no doubts about it―Our Lady is interceding, praying, working for your salvation (and everyone’s salvation) in such an intense, fervent and consistent manner that we could not possibly imagine. She deserves some kind of recompense or payment for her unremitting efforts, don’t you think? At La Salette, Our Lady said: “If my people do not wish to submit themselves, I am forced to let go of the hand of my Son! It is so heavy and weighs me down so much, that I can no longer keep hold of it! I have suffered all of the time for all of you! If I do not wish my Son to abandon you, I must take it upon myself to pray for this CONTINUALLY! And all of you think little of this! In vain you will pray! In vain you will act! You will never be able to make up for the trouble I have taken over for all of you!”
Neglect of Devotion Leads to Damnation
To the Venerable Mary of Agreda, Our Lady said: “I am the most pure Mother and that I receive with maternal affection all those who, FERVENTLY AND DEVOUTLY, desire to be my children and servants in the Lord. By the love which He has given me, I shall embrace them with open arms and shall be their Intercessor and Advocate … God, in His kindness, wishes to offer this opportune remedy to men, in order that all of them may seek help and eternal salvation through my intercession … . In the beatific vision, I pray without ceasing for the salvation of my clients … It should teach them to seek my most kind and powerful intercession and to fear the judgments of the Most High; for in this lies an efficacious means of salvation … One of the reasons why men should call me Mother of Mercy, is the knowledge of my loving desire, that all be filled with the flood of grace and taste the sweetness of the Lord, as I myself. I call and invite all to come with me to the fountain of the Divinity. Let the most poor and afflicted approach, for, if they respond and follow me, I will offer them my protection and help, and I will intercede for them with my Son … If they obey me in this I offer them my protection, and I will constitute myself their Mother, to be their help and defense. And I will also promise them my continual and efficacious intercession with my most holy Son―if they do not displease me.
“For this purpose you should exhort them to a CONTINUAL LOVE AND DEVOTION TOWARD ME, engrafting it in their hearts! … Let therefore mortals beware, lest I, in the Day of Judgment, most justly refuse my intercession to those, who have foolishly despised and forgotten so many and so great favors and blessings, the results of the divine love of my Son and my own! What answer, what excuse or evasion shall those then bring forward, who have been so well informed, so much admonished and enlightened by the truth? How can these ungrateful and pertinacious mortals expect mercy of the most just and righteous God, when He has given them sufficient and opportune time, invited them so often, called them, waited and worked for them, and conferred upon them immense blessings, while they abused and wasted all of them in the pursuit of vanity? Fear this, the greatest of all blindnesses.
“What then are the thoughts of the angels and saints, and what are my thoughts in beholding this world and all the faithful in such a dangerous and dreadful state of carelessness, when they have the Passion and Death of my divine Son before their eyes, and when they have me, for their Mother and Intercessor and His most pure life and mine for an example? I tell thee truly, only my intercession and the merits of His Son, which I offer to the eternal Father, can delay the punishment and placate His wrath, can retard the destruction of the world and the severe chastisement of the children of the Church, who know His will and fail to fulfill it. But I am much incensed to find so few who condole with me and try to console my Son in His sorrows. This hardness of heart will cause great confusion to them on the Day of Judgment; since they will then see, with irreparable sorrow, not only that they were ungrateful, but also inhuman and cruel toward my divine Son, toward me and toward themselves.
“All these blessings I procure for Christians from Heaven in our times; and if not all experience them, it is not because I do not solicit them, but because there are very few of the faithful who call to me WITH ALL THEIR HEART and who dispose themselves toward meriting and reaping the fruit of my maternal love. I would defend them all from the dragon, if all would call upon me and if all would fear the pernicious deceits of the devil, by which they are ensnared and entrapped to eternal damnation. In order that all may wake up to this frightful danger, I now give them this new reminder. I assure thee, that all those, who damn themselves―after the death of my Son and in spite of the benefits and favors procured by my intercession―will suffer greater torments in Hell than those who were lost before His coming and before I was in the world. Thus, those who from now on understand these mysteries and despise them to their loss, shall be subject to new and greater punishments … All those DEVOTED to me, who should call upon me at the hour of death, constituting me as their Advocate in memory of my desiring to imitate my Son in death and my happy Assumption into Heaven, shall be under my special protection in that hour, shall have me as a defense against the demons, as a help and protection, and shall be presented by me before the tribunal of His mercy and there experience my intercession ... The Most High still wishes to give generously of His infinite treasures and resolves to favor those who know how to gain my intercession before God. This is the secure way and the powerful means of advancing the Church, of improving the Catholic reigns, of spreading the Faith, of furthering the welfare of families and of states, of bringing the souls to grace and to the friendship of God.
“How much my intercession and the power I have in Heaven is worth has never been hidden in the Church, for I have demonstrated my ability to save all by so many thousands of miracles, prodigies and favors operated on behalf of those DEVOTED to me. With those who have called upon me in their needs I have always shown myself generous, and the Lord has shown Himself generous to them on my account. Yet, though many are the souls whom I have helped, they are few in comparison with those, whom I could and am willing to help.”
Need More References?
Just in case you need to see some more references before making up your mind to enter into Our Lady’s FULL-TIME EMPLOYMENT, instead of remaining a mere PART-TIME EMPLOYEE, here are the testimonies of some great saints―some of them are even Fathers and Doctors of the Church. Our Blessed Mother holds such a place in the economy of our redemption that some do not hesitate to state that devotion to her is a necessary condition of salvation.
● ST. ALBERT THE GREAT (a Doctor of the Church), says: “They who are not thy servants, O Mary, shall perish.”
● ST. BONAVENTURE (a Doctor of the Church) repeats the same thought when he says: “They who neglect the service of Mary shall die in their sins.” And again: “For them, from whom Mary turns away her face, there is not even a hope of salvation.”
● ST. IGNATIUS OF ANTIOCH (a Father of the Church), a martyr of the second century, writes: “A sinner can be saved only through the Holy Virgin who, by her merciful prayers, obtains salvation for so many who, according to strict justice, would be lost.”
If a lack of devotion to her is a mark of eternal reprobation a constant love for her must be a sign of eternal salvation. Many spiritual writers state that devotion to Mary is a sign of predestination.
● ST. ALPHONSUS LIGUORI (a Doctor of the Church) says: “It is impossible that a servant of Mary be damned, provided he serves her faithfully and commends himself to her maternal protection.”
● ST. ANSELM (a Doctor of the Church) writes: “He who turns to thee and is regarded by thee cannot be lost.”
● ST. ANTONINE is of the same opinion. He says: “As it is impossible for them from whom Mary turns away her eyes of mercy to be saved, so it is necessary that they to whom she turns her eyes of mercy and for whom she intercedes to be saved and glorified.”
Troubleshooting, Repairing, Improving Our Devotion
You may want to take some notes or copy and paste what is about to written. Without being overly dramatic about it, it may make a massive difference to your chances of salvation and avoidance of damnation. Not having come across anything as detailed and comprehensive elsewhere―either in books or online―it is a safe bet to say that you will not find something like this anywhere else―or only after many hours of fruitless searching―and that is very, very sad. For, in a certain sense, Heaven has placed salvation on a plate for us, but we stubbornly refuse to eat from that plate. We want cookies, cakes, chocolates and ice-cream, but not the healthy (eternal) life-giving fare that Heaven has served-up.
PART ONE ― THE THEORY
Firstly, Be Honest About Your Devotion―Or Lack Of It
When you are sick―and our devotion is most certainly sick, or, at least, not very fit and healthy―you go to a doctor. You diagnosis (what’s wrong with you) and prognosis (prediction of the probable outcome of a disease or disorder) largely depends upon your honesty with regard to your symptoms―meaning, that you should tell the truth, the whole truth and nothing but the truth. The clearer the picture that can be obtained of your disease, the more favorable will be the probable outcome of the treatment. If you PRETEND or LIE about aspects of your disease, then you severely risk and jeopardize the hopes of a cure. We live in a cosmetic world, a “make-believe” world, a superficial world that is paranoid about façades and appearances and not too concerned about what lies behind that façade. We show one face in public―at work, at school, in the parish, socially―and there is another face that is kept out of sight in the secrecy of the home. Being brutally honest with yourself may be painful now―but it could well avoid far greater pains in Purgatory, or, God forbid, in Hell. When buying a building, the state of the foundations is of equal or even greater importance than how nice and beautiful the house appears to be. Our Lord hints at that when He says:
“Everyone therefore that heareth these My words, and doth them, shall be likened to a wise man that built his house upon a rock, and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell not, for it was founded on a rock. And every one that heareth these My words, and doth them not, shall be like a foolish man that built his house upon the sand, and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell, and great was the fall thereof!” (Matthew 7:24-27).
With that said―let us now refresh our minds over that nebulous (vague, hazy, unclear) word called “devotion.” There is little point in talking about “devotion” if we do not know what it really means, or only have vague nebulous idea of its meaning! The dictionaries define “devotion” as “strong love, deep loyalty, or great enthusiasm for a person, activity, or cause; religious fervor; the fact or state of being ardently dedicated and loyal; profound dedication; consecration; earnest attachment to a cause, person, or thing; the strong love that you show when you pay a lot of attention to someone or something; the loyalty that you show towards a person, job etc, especially by working hard for the person, or cause, or thing; ardent, often selfless affection and dedication, as to a person or principle.”
These are just some of the many varied definitions given by dictionaries. Does that sound like you? Is that how your relationship to God, or Our Lord, or Our Lady could be described? Of course not! There are many other things in your life that receive more devotion (more time, more thought and more effort) than Our Lady! You might, of course, be better than some people, but there will be many people who are better than you―which means there is not only room for improvement, but also a need for improvement. The further away you can move from the cliff-edge that falls into Hell, the better will be your chances of avoiding damnation and obtaining salvation. A brutal and honest appraisal of your current position is crucial to that. We all have a tendency to make mountains out of molehills when it comes to the deficiencies and failings of others―but we make molehills out of mountains when it comes to our own deficiencies and failures. It is not for nothing that St. Ignatius of Loyola insists, in his Spiritual Exercises, that we must know ourselves―saying, as many before and after him have said: “Know thyself!”
Growing Your Devotion, Growing in Devotion
If you think your “devotion” to Our Lady is sufficient and not deficient―then you should be encouraged to go and take another look! Take off those rose-tinted glasses, remove the smoke-and-mirrors, and look more closely! The following words of Our Lord shed a little light on the matter: “When you shall have done all these things that are commanded you, say: ‘We are unprofitable servants; we have done that which we ought to do!’” Luke 17:10). Also, His words at the Last Supper: “I am the true vine; and my Father is the husbandman. Every branch in Me, that beareth not fruit, He will take away: and every one that beareth fruit, He will purge it, that it may bring forth more fruit” (John 15:1-2). God is never satisfied―He is always seeking more fruit, seeking more improvement, seeking more growth.
In this life, we never stop growing (or decreasing) in devotion, grace and sanctity―until the day we die. In our growth in devotion, grace and holiness, there is no “finishing-line” after a certain number of laps, or miles, or years―like the age of retirement is the “finishing-line” for a person’s working-life. Likewise, there is nobody who can say that they have reached peak―like climbing Mount Everest―for everyone is capable of growth while they live, even Our Lady, though “full of grace” at the Annunciation, never ceased to grow in devotion, grace and holiness throughout her whole life. At each stage of her life she “full of grace”―but since as she grew, her devotion, grace and holiness grew along with her―being a “greater fullness” with each passing day, week, month and year. It is even said of Our Lord: “And the Child grew and waxed strong, full of wisdom; and the grace of God was in Him … And Jesus advanced in wisdom, and age, and grace with God and men” (Luke 2:40, 52). To “advance” in age, wisdom and grace, means to “grow” in age, wisdom and grace―our devotion should advance and grown with age.
Understanding the Growing Process
Nothing is mechanical about devotion. It all has to be willed, deliberately undertaken, and developed. The grace to be devoted is most certainly available and ever present, but its development depends on how generously you respond to it — on how much you want to respond to it. Yet, having said that, the process by which you sow or plant your devotion and then nurture and grow it, is not a haphazard, fly-by-the-seat-of-your-pants process, but a logical process that follows certain supernatural and spiritual rules. Anyone can plant a seed―but the successful outcome of it growing into a plant or a tree is greatly enhanced by some basic knowledge of gardening or horticulture.
Where does devotion come from? Well, if devotion is―as defined above―“strong love; deep loyalty; earnest attachment to a cause, person, or thing; great enthusiasm for a person, activity, or cause; religious fervor; profound dedication; selfless affection”―then how does all that arise? It is no rocket-science, but common sense that tells us that we cannot love what we do not know; and that we cannot be attached to a person, thing or cause if we nothing about that person, thing or cause; and that there can be no profound dedication to an unknown person, thing or cause. Therefore, KNOWLEDGE MUST COME FIRST.
This is common sense, for when we speak of a person who is dedicated to gardening, or cooking, or DIY projects, or in following a sports team, or a sport, or a musical band, or a TV show, or fashion, or whatever it may be―it invariably and automatically means that they KNOW A LOT about the topic. You cannot love what you do not know! This is why St. Thérèse of Lisieux (of the Infant Jesus, a.k.a. The Little Flower) used to say that Jesus is so little loved because He is so little known. Fire needs a fuel for it to burn―devotion needs knowledge for its fuel. If your car has no gasoline―no matter how good a car it is, it is going nowhere until you supply it with gasoline. Likewise, your devotion is going nowhere without supplying it with the fuel of knowledge about the thing you are supposed to be devoted to! Hence, what St. Thérèse of Lisieux says of Jesus, can also be said of our devotion to Our Lady―Mary is so little loved, because she is so little known. We read so little about her, we talk so little about her, we think so little about her―it is hardly surprising that our devotion’s gas tank is empty!
Planting the Seeds of Devotion
Our Lord would often use agricultural and horticultural analogies to make a point. He speaks of good trees and bad trees; fig trees; vines and vineyards; various kinds of seeds―wheat, cockle, mustard seeds; fruits and harvests, etc. For the purpose of our devotion, let us begin with sowing of the seed. Our Lord speaks of the Word of God as being a seed. The Word of God gives knowledge of God, without which there can be no hope in God, nor love of God. The same is true of devotion to Mary―without words about Mary there can no knowledge of Mary, and, consequently, there can be no hope in Mary, nor love and devotion towards Mary.
This is why St. Louis de Montfort―in speaking of True Devotion to Mary―calls this devotion a “Tree of Life”, adding that “Jesus is everywhere and always the Fruit and the Son of Mary; and Mary is everywhere the veritable tree who bears the Fruit of life, and the true Mother who produces it.” He goes on to say: “the Holy Ghost compares us to (1) trees planted along the waters of grace, in the field of the Church, who ought to bring forth their fruit in their seasons; (2) to the branches of a vine of which Jesus Christ is the stock, and which must yield good grapes; (3) to a good land of which God is the Husbandman, in which the seed multiplies itself and brings forth thirtyfold, sixtyfold and a hundredfold … One reason why so few souls come to the fullness of the age of Jesus Christ is that Mary is not sufficiently formed in their hearts. He who wishes to have the fruit well-ripened and well-formed must have the tree that produces it―he who wishes to have the fruit of life, Jesus Christ, must have the tree of life, which is Mary … If Mary, who is the tree of life, is well cultivated in our soul by fidelity to the practices of this devotion, she will bear her fruit in her own time, and her fruit is none other than Jesus Christ.”
St. Louis de Montfort continues: “How many devout souls do I see who seek Jesus Christ, some by one way or by one practice, and others by other ways and other practices; and oftentimes, after they have toiled much throughout the night, they say, ‘We have toiled all night, and have taken nothing!’ (Luke 5:5). We may say to them: ‘You have labored much and gained little’―Jesus is yet feeble in you! But by that immaculate way of Mary and that divine practice which I am teaching, we toil during the day, we toil in a holy place, we toil but little.”
Planting is Pointless Without Weeding
If you want to plant, you must first dig and prepare the soil by clearing the soil of large rocks and roots; remove the remnants of vegetable and other roots and vines; dig out any large perennial weeds. The same is true for planting the seeds of a devotion to Mary―you must remove such things that are incompatible with a devotion, which in simple terms means removing the worldly elements from your life and rocks of mortal sin and stones of venial sin, the weeds of various vices and bad habits you may have contracted over the years; and the perennial weeds of worldly television, worldly internet, worldly social media, worldly music, worldly fashions, worldly occupations, etc. Tough? Yes! But not as tough as having to spend time in the fires of Purgatory or, God forbid, Hell.
This weeding-out the world from the garden of our soul has been sufficiently well commanded in Holy Scripture: “He that received the seed [the words of God] among thorns, is he that heareth the word [of God], and the cares of this world and the deceitfulness of riches choketh up the word [of God], and he becometh fruitless!” (Matthew 13:22). “Love not the world, nor the things which are in the world. If any man love the world, the charity of the Father is not in him. For all that is in the world, is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life, which is not of the Father, but is of the world” (1 John 2:15-16). “Know you not that the friendship of this world is the enemy of God? Whosoever therefore will be a friend of this world, becometh an enemy of God” (James 4:4). To the worldlings He says: “You are from beneath, I am from above. You are of this world, I am not of this world!” (John 8:23). To His followers He says: “If you had been of the world, the world would love its own: but because you are not of the world, but I have chosen you out of the world, therefore the world hateth you!” (John 15:19). “If the world hate you, know ye, that it hath hated Me before you!” (John 15:18). “The world hateth Me because I give testimony of it, that the works thereof are evil!” (John 7:7).
Many try to plant the seeds of a devotion to Mary, without sufficiently weeding-out the world from their soul―thus, what Our Lord says above, inevitably happens: “He that received the seed [of devotion to Mary] among thorns, is he that heareth the word, and the cares of this world and the deceitfulness of riches choketh up the word [of God], and he becometh fruitless!” (Matthew 13:22). St. Louis de Montfort also alludes to this when he writes: “As the essential of this devotion consists in the interior which it ought to form, it will not be equally understood by everybody. Some will stop at what is exterior in it, and will go no further, and these will be the greatest number. Some, in small number, will enter into its inward spirit; but they will only mount one step. Who will mount to the second step? Who will get as far as the third? Lastly, who will so advance as to make this devotion his habitual state?” (St. Louis de Montfort, True Devotion to Mary, §119). You could look at that passage as being varying degrees of weeding-out the world―from partial weeding all the way through varying degrees to a total weeding-out. Unless your heart is totally in Heaven, you risk not getting there―as Jesus says: “For where thy treasure is, there is thy heart also … No man can serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon!” (Matthew 6:21-24).
Don’t Presume Anything!
The above quote of St. Louis de Montfort― “Some will stop at what is exterior in it, and will go no further, and these will be the greatest number. Some, in small number, will enter into its inward spirit; but they will only mount one step. Who will mount to the second step? Who will get as far as the third? Lastly, who will so advance as to make this devotion his habitual state?”―is eerily akin to the quotes from Holy Scripture, which say: “Many are called, but few chosen” (Matthew 20:16) and “Not everyone that saith to Me: ‘Lord! Lord!’ shall enter into the Kingdom of Heaven: but he that doth the will of My Father Who is in Heaven, he shall enter into the Kingdom of Heaven. Many will say to Me in that day: ‘Lord! Lord! Have not we prophesied in Thy Name, and cast out devils in Thy Name, and done many miracles in Thy Name?’ And then will I profess unto them: ‘I never knew you! Depart from Me!’” (Matthew 7:21-23) ― “And a certain man said to Him: ‘Lord! Are they few that are saved?’ But He said to them: ‘Strive to enter by the narrow gate; for many, I say to you, shall seek to enter, and shall not be able. But when the master of the house shall be gone in, and shall shut the door, you shall begin to stand without, and knock at the door, saying: ‘Lord! Open to us!’ And He, answering, shall say to you: ‘I know you not, whence you are!’ Then you shall begin to say: ‘We have eaten and drunk in Thy presence, and Thou hast taught in our streets!” And He shall say to you: ‘I know you not, whence you are! Depart from Me, all ye workers of iniquity!’ There shall be weeping and gnashing of teeth, when you shall see Abraham and Isaac and Jacob, and all the prophets, in the Kingdom of God, and you yourselves thrust out!’” (Luke 13:23-28).
Thus we see that merely having the made the True Devotion Consecration to Mary is no guarantee of salvation, unless we not only plant the seed of the True Devotion―which St. Louis says is the point at which most people stop―but then we tend to, nurture, grow and render fruitful that tree of devotion―which, St. Louis indicates, is something that very few people actually do. That is the great danger―to start and not to finish. To think that planting is enough, without making the efforts to grow to maturity and perfection what we have planted. That is like a soul that thinks it enough to be merely baptized and goes no further. Or like the soul that merely learns a little of the Faith in religion classes while still at school, but neglects to continue studying the Faith once they have graduated. “Many are called, but few chosen” (Matthew 20:16) or many are called―like the Israelites in Egypt who were called to the Promised Land during the Exodus under Moses―but few make it―for only two families out of the original millions who had left Egypt, actually entered the Promised Land, the rest of the Israelites who entered were born on the way during the 40 years of wandering in desert which was imposed as a punishment by God for their refusal to enter the Promised Land at the first time of asking. Don’t forget that they were God’s very own CHOSEN PEOPLE―yet, as St. Paul writes: “For I would not have you ignorant, brethren, that our fathers were all under the cloud, and all passed through the sea. And all in Moses were baptized, in the cloud, and in the sea: And did all eat the same spiritual food, and all drank the same spiritual drink; and they drank of the spiritual rock that followed them, and the rock was Christ. BUT WITH MOST OF THEM GOD WAS NOT WELL PLEASED―for they were overthrown in the desert!” (1 Corinthians 10:1-5). “With fear and trembling work out your salvation” (Philippians 2:12).
Summary of the Theoretical Section
We have, in the above paragraphs, seen the need for a brutal honesty as regards the level of our devotion to Our Lady-stating that it is, most probably, a long way from being what Heaven expects it to be. We have also seen the inescapable and necessary link between Our Lady and salvation. It is not that she is the only path to salvation―for there is no salvation without Jesus Christ, Who is our Savior―but Mary is the path to Jesus Christ, the best, the most influential and most efficacious means of securing Christ’s favor and mercy. We have also looked at the meaning of the word “devotion” and seen that it a “cut-above-the-average”, a very high level of dedication, commitment, loyalty, enthusiasm, energy and love―meaning that it is not easily acquired. We also saw that devotion first requires knowledge―for we cannot love what we do not know, and we will not be devoted to what we do not love. Thus, devotion is a growth process, that begins with the planting of the seeds of knowledge, which should sprout into shoots of love and grow into a solid tree of devotion. We also saw, according to St. Louis de Montfort, that there are degrees of devotion―he lists four, without really describing them in any detail―but he does say that most people will not pass beyond the first degree, which is that of making the True Devotion Consecration to Mary―which they shelve with an attitude of “been there, seen it, done it.” This is largely insufficient, but he says very few enter the other three levels of devotion. We must see the devotion as a progressive growth―if or once we stop growing, then we compromise, risk and endanger our salvation.
In Part Two of this article, we shall deal with the practical aspects of devotion to Our Lady and trace a course from the planting of the initial seed of devotion to its higher levels―the stages that St. Louis says hardly anyone enters or attains.