Fr. Vaillencourt - Second Sunday In Lent

@Catholicismus

1593: Clement VIII issued Cum Haebraeorum militia, a Papal Bull decreeing that the Talmud should be burnt along with cabalistic works and commentaries, which gave the owners of such works 10 days to turn them over to the Universal Inquisition in Rome and subsequently two months to hand them over to local inquisitors.

Starts on March 10th.

I like the honesty, at least.

I bet his preferred title is the Vicar of Globalism

https://t.me/militiaimmaculataknight/1204

Honestly I don’t even know what to think of the Benedict still Pope position but I don’t really care because they both suck

The 'Resignationist' idea is just a massive cope. It's the Catholic version of QAnon.

Ratzinger was an outright heretic as well, he just hid it better. He's denied the literal Resurrection of Our Lord. Neither of them have been true Vicars of Christ.

From Challoner's Meditations:

MONDAY, SECOND WEEK IN LENT

ON THE NECESSITY OF PRAYER

Consider first, that all Christians are indispensably obliged to pray, because it is an homage and worship we owe to God. He is our first beginning and our last end; he is the inexhaustible source of all our good; therefore he justly expects we should daily worship him, and daily acknowledge our total dependence on him, by a diligent application to him by prayer. We are all bound by our creation and redemption frequently to present ourselves before the throne of God with acts of adoration, praise, and thanksgiving; we are all bound to honour him by frequent acts of faith, hope, and love; and it is in prayer, and by prayer, we perform these duties: they are all neglected if prayer be neglected. It was appointed in the divine law that twice every day, viz., morning and evening, an unspotted lamb should be offered in sacrifice, in the temple of God, as a daily worship he expected from his people; and shall not the children of the new law be equally obliged, twice a day at least, to offer up their homage of prayer in the temple of their hearts? Daniel chose rather to be cast into the den of the lions than not worship his God by prayer three times a-day. And shall not this convince Christians of the strict necessity of this exercise?

Consider 2ndly, the necessity of prayer, inasmuch as it is by divine appointment the channel through which the graces and blessings of God are to flow into our souls. We can do nothing towards our salvation without the grace of God; but with his grace we can do all things. Now, prayer is the great means of procuring and obtaining this all-necessary grace; 'Ask and you shall receive, seek and you shall find, knock and it shall be opened to you.' O how often is this repeated and inculcated in holy writ! How much are we there pressed to be earnest and fervent in prayer! Does our God then stand in need of us or our prayers? No, certainly. He stands not in need of us, but we continually stand in need of him; and therefore out of love to us, he is so often pressing us to pray, because he sees that without frequent and fervent prayer we must be for ever miserable. Blessed be his name for this his infinite charity.

Consider 3rdly, the necessity of prayer, from the warfare in which we are engaged the whole time of our mortal pilgrimage, with three most desperate enemies, the world, the flesh, and the devil. We are surrounded with dangers on all sides, and with dangers that threaten us with nothing less than the loss of God, and a miserable eternity. We walk in the midst of snares; our way is beset with robbers and murderers; we breathe a pestilential air; we live in a world that is very wicked; in the midst of worldlings, a deluded people who are strangers to the Gospel, who by word and work encourage sin, and seek to drag us along with them into the broad road of perdition. We carry about with us a load of flesh, which weighs down the poor soul, and tyrannizes over her with its passions and lusts; these hold a correspondence with the third enemy the devil, and are ever ready to betray us to him, to make us his companions in never-ending woe. We have whole legions of his wicked angels to fight against, crafty and malicious spirits, bent upon sparing no pains to destroy us. And what shall we do? Or what can we do to escape all these dangers, and overcome all these enemies? We must watch arid pray; and God will watch over us, and give us the victory over them all. Prayer will engage God on our side, and all our enemies shall fall before us; for if God is with us, it is no matter who is against us.

Conclude to have recourse to prayer in all dangers and temptations; and since our whole life is full of dangers and temptations, let us make our whole life, as much as possible, a life of prayer.

From today's Roman Martyrology:

The First Day of March.

At Rome, two hundred and sixty holy martyrs, condemned for the name of Christ. Claudius ordered them to dig sand beyond the Salarian gate, and then to be shot dead with arrows by soldiers in the amphitheatre.

Also, the birthday of the holy martyrs Leo, Donatus, Abundantius, Nicephorus, and nine others.

At Marseilles, the holy martyrs Hermes and Adrian.

At Heliopolis, in the persecution of Trajan, St. Eudoxia, martyr, who, being baptized by bishop Theodotus and fortified for the combat, was put to the sword by the command of the governor Vincent, and thus received the crown of martyrdom.

The same day, St. Antonina, martyr. For deriding the gods of the Gentiles, in the persecution of Diocletian, she was, after various torments, shut up in a cask and drowned in a marsh near the city of Cea.

At Kaiserswerth, the bishop St. Swidbert, who, in the time of Pope Sergius, preached the Gospel to the inhabitants of Friesland, Holland, and to other Germanic peoples.

At Angers, St. Albinus, bishop and confessor, a man of most eminent virtue and piety.

At Le Mans, St. Siviard, abbot.

At Perugia, the translation of St. Herculanus, bishop and martyr, who was beheaded by order of Totila, king of the Goths. Forty days after his decapitation his body, as Pope St. Gregory relates, was found as sound and as firmly joined to the head as if it had never been touched by the sword.

And elsewhere in divers places, many other holy martyrs, confessors, and holy virgins.

Omnes sancti Mártyres, oráte pro nobis. ("All ye Holy Martyrs, pray for us", from the Litaniae Sanctorum, the Litany of the Saints)

Response: Thanks be to God.

From the Lives of the Saints:

ST RUDESIND, OR ROSENDO, BISHOP OF DUMIUM (A.D. 977)

ST RUDESIND, or San Rosendo as he is called by his Spanish fellow countrymen, came of a noble Galician family. According to his biographer, Brother Stephen of Celanova, his mother was praying in St Saviour's church on Mount Cordoba when the birth of this son was divinely foretold to her. Rudesind grew up a serious and saintly youth, and when the see of Dumium (now Mondonedo) fell vacant, the people demanded that he should be appointed. In vain did he plead that he was only eighteen and quite unsuitable: they insisted, and eventually he had to accept consecration. As a bishop he was a great contrast to his cousin Sisnand, Bishop of Compostela, who neglected his duties and spent all his time in sports and dissipation. This caused such scandal that King Sancho put him in prison, and requested .Rudesind to take over the diocese, which he did very reluctantly. On one occasion, when King Sancho was away, the Northmen descended upon Galicia, whilst at the same time the Moors invaded Portugal. Bishop Rudesind gathered together an army and, with the battle-cry, " Some put their trust in chariots and some in horses, but we will call on the name of the Lord ", he led his men first against the Northmen whom he drove back to their ships, and then against the Moors whom he forced to retire into their own territories.

But at the death of King Sancho in 967 Sisnand broke out of prison and on Christmas night attacked Rudesind, whom he threatened with death unless he vacated the see. The holy man made no resistance and retired into the monastery of St John of Caveiro which he had founded, and here he remained until he was instructed in a vision to build another abbey in a place that would be shown him. To his joy he found the place of his dream at Villar-a valley owned by his forefathers-" full of springs and streams and suitable for flowers, grain and herbs, as well as for fruit trees". Here he began to build and in eight years he completed the monastery, which he called Celanova. Over it he placed a saintly monk named Franquila, under whose obedience he chose to serve. With the help of this abbot he continued to build more monasteries as well as to enforce in those already founded a stricter observance of the Rule of St Benedict. After the death of Franquila, he was elected abbot, and so great was his influence that bishops and abbots came to him for advice and instruction and other religious houses placed themselves under his jurisdiction.

Many miracles are related by his biographer Stephen as having been wrought through St Rudesind-demoniacs and epileptics were healed, the blind cured, stolen property restored and captives liberated; and he prefaces his catalogue with a simple little personal experience of his own. "When I was at a tender age", he says, " my parents delivered me over to study letters. In order to escape from the toil of study and also from canings (which are the common lot of boys) I used to hide in the woods. As I could not be made amenable, even when I was securely tied up, my master, moved by a divine inspiration, went to the tomb of St Rudesind, lit a candle and prayed that if I were destined by the Just Judge for the order of the clergy, He would constrain me by the bonds of His virtue and would open my heart to learn. After this I became more docile, as I have often heard him say, and not so very long afterwards I received the religious habit in that very monastery." St Rudesind was canonized in 1195.

It is not certain whether the life attributed to the monk Stephen was really written by him, and in any case he lived nearly two centuries after the saint he commemorates. By far the greater part of the documents printed in the Bollandist Acta Sanctorum are taken up with the miracles after Rudesind's death. Much obscurity envelops his connection with the two sees, Dumium and Compostela, and whether he did not retire to Celanova before he was called away to take his cousin's place. See A. Lopez y Carballelra, San Rosendo (1909); and Cams, Kirchengeschicte Spaniens, vol. ii, pt 2, pp. 405-406. In Antony de Yepes, Coronica General de la Orden de San Benito, vol. v, pp. 14-16, is printed a Spanish translation of the bulls of beatification and canonization of San Rosendo. Ano Cristiano, by Justo Perez de Urbel (5 vols., 1933-1935) is useful for this and other Spanish saints, but it makes no claim to be a critical work.