https://t.me/ModernistsGoToHell/1841
The Catholic Roman rite of the Mass ("The Latin Mass") was banned by the Anti-Pope Paul VI in the New Conciliar Church before once the Novus Ordo Missae was introduced in 1970. Priests would face penalties for saying it and you could not find it in your local parish. Many heroic priests resisted and defended the true Mass at much personal cost.
It was only re-introduced in its Indult form in 1984 by the Anti-Pope John Paul II as a way to prevent huge numbers of Catholics leaving the Vatican II Church.
Anti-Pope Francis I hates the true Catholic faith and it is only a matter of time before he removes any semblance of it completely and probably force a Pagan Novus Ordo "Mass" on everyone to replace it.
The Catholic Roman rite of the Mass ("The Latin Mass") was banned by the Anti-Pope Paul VI in the New Conciliar Church before once the Novus Ordo Missae was introduced in 1970. Priests would face penalties for saying it and you could not find it in your local parish. Many heroic priests resisted and defended the true Mass at much personal cost.
It was only re-introduced in its Indult form in 1984 by the Anti-Pope John Paul II as a way to prevent huge numbers of Catholics leaving the Vatican II Church.
Anti-Pope Francis I hates the true Catholic faith and it is only a matter of time before he removes any semblance of it completely and probably force a Pagan Novus Ordo "Mass" on everyone to replace it.
Telegram
Modernists Go To Hell
Next step is him trying to ban it universally, which is illegal and impossible, so too bad for him I guess.
https://youtu.be/F_wIzVcsBiU
https://youtu.be/F_wIzVcsBiU
Forwarded from ⚔PROCINCTU⚔
When our prayers for temporal favors, either for ourselves or in behalf of others, are not granted, we should consider God's refusal a real benefit rather than a misfortune. In beseeching God for temporals we should be indifferent as to the result of our prayers, being equally ready to accept the refusal as a favorable hearing from Him. If such should be our dispositions, God, when refusing our request, will not fail to compensate us by bestowing on us more excellent favors which we do not think of asking. We have no reason to hope that God will hear our prayers for those temporal favors that may prove hurtful to our salvation, or that He will exempt us from certain corporal pains and trials, if such an exemption would lead us to sin or endanger our salvation. The granting of such prayers would be, not a favor, but a terrible punishment. We, should, then, ask for temporal favors conditionally - that is, under the condition that they may promote our salvation, or at least not hinder it. We ought never to lose sight of this saying of our loving Redeemer: "What doth it profit a man, if he gain the whole world, and suffer the loss of his own soul? (Matt. xvi 26)
-Father Girardey, C.SS.R., in Popular Instructions on Prayer
-Father Girardey, C.SS.R., in Popular Instructions on Prayer
Forwarded from This Day in Jew History
1492: Queen Isabella of Castile orders 150,000 jewish subjects to convert to Christianity or face expulsion.
BERGOGLIO IS NOT THE PROBLEM
March 13, 2013 is Bergoglio’s 8th anniversary. All are shocked by his approval of adultery and sodomy. In so doing, he has exceeded everyone’s expectations, and has opened a whole new world for the Novus Ordo, a world that they cannot change.
This bold and shameless violation of the natural law has caused a significant uptick in interest in sedevacantism. The reason is very simple.
The sedevacantist position rests on principles which are unassailable, namely:
(1) that it is impossible that a true Roman Pontiff together with a true Catholic episcopate promulgate to the whole Church false doctrines, evil disciplines and false liturgical practices, and...
(2) that it is impossible that a public heretic be a pope. These principles come directly from the Church’s teaching, as well as the unanimous consent of popes and theologians. There is no argument about these principles. Indeed, one could not deny them without falling into serious error or even heresy.
The whole force of the sedevacantist argument, therefore, does not consist in defending these general principles, but in pointing out the evidence for the accusation. The sedevacantists must prove that in fact Vatican 2 and its reforms do constitute a new and false religion, and that therefore the hierarchy which has promulgated it cannot have the authority from Christ to rule the Church. The sedevacantists must also point out that the Vatican 2 “popes” are guilty of public heresy, which can be manifested not only in word but also in deed, that is, through heretical practices.
The sedevacantist position, therefore, rises or falls on the evidence of deviation from the true faith in Vatican 2 and its reforms, as well as in the “popes’ who have promulgated them.
It is quite simple to figure out that Bergoglio is a heretic when he approves of adultery and sodomy. For adultery is contrary to the Sixth Commandment, and sodomy is contrary to the natural law.
However, this deviation from the Catholic Faith must not be seen merely as a “Francis phenomenon,” but has its roots very firmly in Vatican 2.
Vatican 2 declared in its Declaration on Religious Liberty:
<<It follows that he [man] is not to be forced to act in a manner contrary to his conscience. Nor, on the other hand, is he to be restrained from acting in accordance with his conscience, especially in matters religious.>>
(Dignitatis Humanæ, No. 3)
In vain does one look for this principle enunciated in any Catholic book before the Council. It is a distortion of the commonly taught doctrine that one must follow his conscience, even if it is objectively erroneous. The obligation, however, to follow even an erroneous conscience does not create a right to perform what is an objectively sinful act. Those who commit immoral acts ought to be constrained from the evil which they are doing, no matter how much their consciences should dictate it, even if they are convinced that they are obeying God in what they do. Suicide bombers are convinced that they are obeying Allah as they blow themselves up and kill people. Should they not be constrained?
Adultery and sodomy are being approved not in themselves and objectively. The Novus Ordo catechisms have not — yet — been altered. These evil acts are approved because the persons who are committing these sins are acting according to their consciences. Vatican 2 enthroned conscience over the teaching of the Catholic Church, and we are now seeing the fruits of it.
The same could be said of ecumenism. False religions are considered true religions for the reason that the adherents of these religions are acting according to their consciences. Bergoglio even gave atheists a path to heaven, because they were following their consciences.
In other words, there is nothing in Bergoglio which has not been previously found in Vatican 2.
Bergoglio is not the problem. Vatican 2 is the problem.
- Bishop Donald Sanborn
Original: https://inveritateblog.com/.../francis-is-not-the-problem/
March 13, 2013 is Bergoglio’s 8th anniversary. All are shocked by his approval of adultery and sodomy. In so doing, he has exceeded everyone’s expectations, and has opened a whole new world for the Novus Ordo, a world that they cannot change.
This bold and shameless violation of the natural law has caused a significant uptick in interest in sedevacantism. The reason is very simple.
The sedevacantist position rests on principles which are unassailable, namely:
(1) that it is impossible that a true Roman Pontiff together with a true Catholic episcopate promulgate to the whole Church false doctrines, evil disciplines and false liturgical practices, and...
(2) that it is impossible that a public heretic be a pope. These principles come directly from the Church’s teaching, as well as the unanimous consent of popes and theologians. There is no argument about these principles. Indeed, one could not deny them without falling into serious error or even heresy.
The whole force of the sedevacantist argument, therefore, does not consist in defending these general principles, but in pointing out the evidence for the accusation. The sedevacantists must prove that in fact Vatican 2 and its reforms do constitute a new and false religion, and that therefore the hierarchy which has promulgated it cannot have the authority from Christ to rule the Church. The sedevacantists must also point out that the Vatican 2 “popes” are guilty of public heresy, which can be manifested not only in word but also in deed, that is, through heretical practices.
The sedevacantist position, therefore, rises or falls on the evidence of deviation from the true faith in Vatican 2 and its reforms, as well as in the “popes’ who have promulgated them.
It is quite simple to figure out that Bergoglio is a heretic when he approves of adultery and sodomy. For adultery is contrary to the Sixth Commandment, and sodomy is contrary to the natural law.
However, this deviation from the Catholic Faith must not be seen merely as a “Francis phenomenon,” but has its roots very firmly in Vatican 2.
Vatican 2 declared in its Declaration on Religious Liberty:
<<It follows that he [man] is not to be forced to act in a manner contrary to his conscience. Nor, on the other hand, is he to be restrained from acting in accordance with his conscience, especially in matters religious.>>
(Dignitatis Humanæ, No. 3)
In vain does one look for this principle enunciated in any Catholic book before the Council. It is a distortion of the commonly taught doctrine that one must follow his conscience, even if it is objectively erroneous. The obligation, however, to follow even an erroneous conscience does not create a right to perform what is an objectively sinful act. Those who commit immoral acts ought to be constrained from the evil which they are doing, no matter how much their consciences should dictate it, even if they are convinced that they are obeying God in what they do. Suicide bombers are convinced that they are obeying Allah as they blow themselves up and kill people. Should they not be constrained?
Adultery and sodomy are being approved not in themselves and objectively. The Novus Ordo catechisms have not — yet — been altered. These evil acts are approved because the persons who are committing these sins are acting according to their consciences. Vatican 2 enthroned conscience over the teaching of the Catholic Church, and we are now seeing the fruits of it.
The same could be said of ecumenism. False religions are considered true religions for the reason that the adherents of these religions are acting according to their consciences. Bergoglio even gave atheists a path to heaven, because they were following their consciences.
In other words, there is nothing in Bergoglio which has not been previously found in Vatican 2.
Bergoglio is not the problem. Vatican 2 is the problem.
- Bishop Donald Sanborn
Original: https://inveritateblog.com/.../francis-is-not-the-problem/
Bp. Sanborn's Blog
Francis is not the problem
[Previously published post, now available here] * * * All are shocked, as I am, by Francis’ approval of adultery and sodomy. In so doing, he has exceeded everyone’s expectations, and has …
From Challoner's Meditations:
MONDAY, FOURTH WEEK IN LENT
ON OUR SAVIOUR’S AGONY AND BLOODY SWEAT
Consider first, what pangs, what anguish, what floods of sorrow overwhelmed the soul of our dear Redeemer during his prayer in this his last night. Alas! no tongue can sufficiently express, nor heart conceive them! However, that thou mayest make some sort of judgment of them from their effects, consider how they cast him into a mortal agony; how they forced from his body a wonderful sweat of blood, which not only imbrued all his garments, but also trickled down from his body upon the ground, on which he lay prostrate in prayer. O how inconceivable a torture must he have endured in his interior, when the pangs of his soul had such a strong operation exteriorly, and produced such strange effects in the body! But why all this agony, dear Lord? Why these pangs? Why this prodigious sweat of blood? Was not the death of the cross sufficient for our redemption? Why then these anticipated sorrows? Thy love alone can account for them. O blessed be thy infinite charity!
Consider 2ndly, how bitter were the ingredients of this chalice which our Saviour so much dreaded to drink. Ah! my soul, they were bitter indeed. He had at this time before his eyes a most lively apprehension, a most clear and express representation of all and every particular injury and indignity, stripe and torment, that he was afterward successively to endure in the whole course of his passion, now all at once assaulting his soul, and making him feel beforehand all the sorrows which afterwards only came one by one. But what was more terrible to our Saviour was the clear sight and lively sense he had then of all the sins and abominations of the whole world, from the first to the last, with all their filthiness and horror, all now laid upon him as if they were his own; and himself, like the 'emissary goat,' Levit. xvi. 21, charged with all the maledictions due to them, and with the wrath of his Father justly enkindled by them. Sweet Jesus, any one of these monsters is more odious to thee than hell. And how then must thou be affected, when thou not only hast before thy eyes this infinite number of millions of millions of these odious monsters, mortal enemies of thy Father, mustered up all against thee, but also feelest their enormous weight laid upon thy shoulders? O what a share had my sins in this tragical scene; how did they depress the soul of my Redeemer! How did they force from him this shower of blood, as if all the pores of his body were turned into eyes to weep for my sins. O let thy agony and bloody sweat teach me effectually how heinous my sins are in thy eyes, and in what manner I ought to bewail them.
Consider 3rdly, another bitter ingredient of that cup of thy Redeemer, which was the foresight he then had of the little sense the greatest part even of Christians would have of all his sufferings, of their ingratitude for his infinite charity, of their abuse of all those graces he was going to purchase for them with the last drop of his blood, of their perverseness in taking occasion from his very passion to sin more freely, and to draw down the more dreadful judgments upon their own heads; and in fine, of the eternal loss of innumerable souls, who, notwithstanding all his sufferings, through their obstinacy in sin, and final impenitence, would incur the second and everlasting death. Consider that every one of those poor souls was more dear to Christ than his own life, since he parted with his life to save them. What a cruel anguish then must it have been to his tender and charitable heart to see so many of them blindly and wilfully running into the bottomless pit of endless and irremediable evils, and plunging themselves for ever into the flames of hell! No wonder after this that so many lamentable objects presenting themselves at once before the eyes of his soul, and joined with all those mentioned in the foregoing consideration, should cast him into a mortal agony and bloody sweat.
MONDAY, FOURTH WEEK IN LENT
ON OUR SAVIOUR’S AGONY AND BLOODY SWEAT
Consider first, what pangs, what anguish, what floods of sorrow overwhelmed the soul of our dear Redeemer during his prayer in this his last night. Alas! no tongue can sufficiently express, nor heart conceive them! However, that thou mayest make some sort of judgment of them from their effects, consider how they cast him into a mortal agony; how they forced from his body a wonderful sweat of blood, which not only imbrued all his garments, but also trickled down from his body upon the ground, on which he lay prostrate in prayer. O how inconceivable a torture must he have endured in his interior, when the pangs of his soul had such a strong operation exteriorly, and produced such strange effects in the body! But why all this agony, dear Lord? Why these pangs? Why this prodigious sweat of blood? Was not the death of the cross sufficient for our redemption? Why then these anticipated sorrows? Thy love alone can account for them. O blessed be thy infinite charity!
Consider 2ndly, how bitter were the ingredients of this chalice which our Saviour so much dreaded to drink. Ah! my soul, they were bitter indeed. He had at this time before his eyes a most lively apprehension, a most clear and express representation of all and every particular injury and indignity, stripe and torment, that he was afterward successively to endure in the whole course of his passion, now all at once assaulting his soul, and making him feel beforehand all the sorrows which afterwards only came one by one. But what was more terrible to our Saviour was the clear sight and lively sense he had then of all the sins and abominations of the whole world, from the first to the last, with all their filthiness and horror, all now laid upon him as if they were his own; and himself, like the 'emissary goat,' Levit. xvi. 21, charged with all the maledictions due to them, and with the wrath of his Father justly enkindled by them. Sweet Jesus, any one of these monsters is more odious to thee than hell. And how then must thou be affected, when thou not only hast before thy eyes this infinite number of millions of millions of these odious monsters, mortal enemies of thy Father, mustered up all against thee, but also feelest their enormous weight laid upon thy shoulders? O what a share had my sins in this tragical scene; how did they depress the soul of my Redeemer! How did they force from him this shower of blood, as if all the pores of his body were turned into eyes to weep for my sins. O let thy agony and bloody sweat teach me effectually how heinous my sins are in thy eyes, and in what manner I ought to bewail them.
Consider 3rdly, another bitter ingredient of that cup of thy Redeemer, which was the foresight he then had of the little sense the greatest part even of Christians would have of all his sufferings, of their ingratitude for his infinite charity, of their abuse of all those graces he was going to purchase for them with the last drop of his blood, of their perverseness in taking occasion from his very passion to sin more freely, and to draw down the more dreadful judgments upon their own heads; and in fine, of the eternal loss of innumerable souls, who, notwithstanding all his sufferings, through their obstinacy in sin, and final impenitence, would incur the second and everlasting death. Consider that every one of those poor souls was more dear to Christ than his own life, since he parted with his life to save them. What a cruel anguish then must it have been to his tender and charitable heart to see so many of them blindly and wilfully running into the bottomless pit of endless and irremediable evils, and plunging themselves for ever into the flames of hell! No wonder after this that so many lamentable objects presenting themselves at once before the eyes of his soul, and joined with all those mentioned in the foregoing consideration, should cast him into a mortal agony and bloody sweat.
Conclude to admire and adore the wondrous ways of God in bringing about the redemption of man. Embrace with all the affections of thy heart the infinite charity of thy Redeemer, which shines forth so bright in this mystery. And see thou be no longer one of that unhappy number who repay all his mercy and love with sin and ingratitude.
MARCH 15.
[For some Places and Congregations:]
ST. LOUISE DE MARILLAC.
Widow.
St. Louise De Marillac, born in France, was trained to holiness by St. Vincent de Paul. Under his direction she founded the Sisters of Charity. She died A.D. 1660.
O God, the author and the reward of charity, who didst raise up a new family in Thy Church, and didst will that blessed Louise should be its mother: grant unto us, we beseech Thee, to attain, by doing works of charity, to their promised reward in heaven. Through Our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. Amen.
[For some Places and Congregations:]
ST. LOUISE DE MARILLAC.
Widow.
St. Louise De Marillac, born in France, was trained to holiness by St. Vincent de Paul. Under his direction she founded the Sisters of Charity. She died A.D. 1660.
O God, the author and the reward of charity, who didst raise up a new family in Thy Church, and didst will that blessed Louise should be its mother: grant unto us, we beseech Thee, to attain, by doing works of charity, to their promised reward in heaven. Through Our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. Amen.
From the Lives of the Saints:
MARCH 15.—ST LONGINUS, MARTYR (FIRST CENTURY)
THE story of St Longinus, who is commemorated on this day in the Roman Martyrology and is there associated with the city of Caesarea in Cappadocia, may conveniently be given in the terms of Bd James of Voragine's Golden Legend. St Longinus, according to this account, was the centurion who, standing by Pilate's direction with other soldiers beside the cross of our Lord, pierced His side with a lance, and seeing the portents which followed, the darkening of the sun and the earthquake, believed in Christ. But what influenced him most, as some relate, was that though his sight was failing him, either through age or infirmity, the blood of our Saviour running down the lance touched his eyes, and straightway he saw clearly. For this reason he gave up his soldiering, and, after being instructed by the apostles, he led a monastic life in Caesarea of Cappadocia, by his words and example winning many souls to Christ. Having been brought to trial and refusing to offer sacrifice, the governor ordered all his teeth to be knocked out and his tongue cut off. Nevertheless Longinus did not in consequence lose his power of speech. Catching up an axe, he broke the idols into fragments, and cried aloud, " Now we shall see whether they are gods". But a pack of demons issuing forth from the idols entered into the governor and his attendants. Then gibbering and howling they fell down at Longinus's feet. Thereupon Longinus said to them, " Why take ye up your abode in idols?" Who answered, " Where the name of Christ is not heard and the sign of His cross is not imposed, there is our dwelling-place". Meanwhile the governor continued to rave and he was now blind. So Longinus said to him, " Know that thou canst only be cured when thou hast put me to death. But as soon as I shall have surrendered my life by thy act, I will pray for thee, and I will obtain for thee health both of body and of soul" Straightway then the governor ordered his head to be cut off; and immediately this was done he threw himself down beside the corpse and with tears manifested his repentance. But in that same moment he recovered his sanity along with his sight, and he ended his life in the doing of all good works.
The untrustworthy character of this account, which is supported by no documentary evidence of the early centuries, is patent upon the face of it. The" centurion " of Mark (xv 29) is unwarrantably identified with the" soldier" (John xix 34) who pierced the side of Jesus. To this latter, in the apocryphal" Gospel of Nicodemus ", otherwise known as the" Acts of Pilate ", the name Longinus is given in its later recensions; but there seems every probability that it was suggested by the Greek word λόγχη (a lance), the weapon he is recorded to have used. There is a Syriac manuscript of the gospels in the Laurentian Library at Florence written by a certain monk Rabulus in 586, which contains a miniature of the crucifixion. In this the soldier piercing our Lord's side has the name Loginus written over his head in Greek characters. This may, however, have been a later addition. What we know for certain is that there were several different stories in circulation regarding Longinus which have given rise to different feasts at different dates. The most notable legend is that of Mantua, which claims that Longinus came to that city shortly after the death of our Lord, and that there, after preaching the gospel for some years, he suffered martyrdom. He is said, moreover, to have brought with him a portion of the precious blood shed upon the cross, which relic is alleged to be still preserved at Mantua, as well as the body of the saint.
MARCH 15.—ST LONGINUS, MARTYR (FIRST CENTURY)
THE story of St Longinus, who is commemorated on this day in the Roman Martyrology and is there associated with the city of Caesarea in Cappadocia, may conveniently be given in the terms of Bd James of Voragine's Golden Legend. St Longinus, according to this account, was the centurion who, standing by Pilate's direction with other soldiers beside the cross of our Lord, pierced His side with a lance, and seeing the portents which followed, the darkening of the sun and the earthquake, believed in Christ. But what influenced him most, as some relate, was that though his sight was failing him, either through age or infirmity, the blood of our Saviour running down the lance touched his eyes, and straightway he saw clearly. For this reason he gave up his soldiering, and, after being instructed by the apostles, he led a monastic life in Caesarea of Cappadocia, by his words and example winning many souls to Christ. Having been brought to trial and refusing to offer sacrifice, the governor ordered all his teeth to be knocked out and his tongue cut off. Nevertheless Longinus did not in consequence lose his power of speech. Catching up an axe, he broke the idols into fragments, and cried aloud, " Now we shall see whether they are gods". But a pack of demons issuing forth from the idols entered into the governor and his attendants. Then gibbering and howling they fell down at Longinus's feet. Thereupon Longinus said to them, " Why take ye up your abode in idols?" Who answered, " Where the name of Christ is not heard and the sign of His cross is not imposed, there is our dwelling-place". Meanwhile the governor continued to rave and he was now blind. So Longinus said to him, " Know that thou canst only be cured when thou hast put me to death. But as soon as I shall have surrendered my life by thy act, I will pray for thee, and I will obtain for thee health both of body and of soul" Straightway then the governor ordered his head to be cut off; and immediately this was done he threw himself down beside the corpse and with tears manifested his repentance. But in that same moment he recovered his sanity along with his sight, and he ended his life in the doing of all good works.
The untrustworthy character of this account, which is supported by no documentary evidence of the early centuries, is patent upon the face of it. The" centurion " of Mark (xv 29) is unwarrantably identified with the" soldier" (John xix 34) who pierced the side of Jesus. To this latter, in the apocryphal" Gospel of Nicodemus ", otherwise known as the" Acts of Pilate ", the name Longinus is given in its later recensions; but there seems every probability that it was suggested by the Greek word λόγχη (a lance), the weapon he is recorded to have used. There is a Syriac manuscript of the gospels in the Laurentian Library at Florence written by a certain monk Rabulus in 586, which contains a miniature of the crucifixion. In this the soldier piercing our Lord's side has the name Loginus written over his head in Greek characters. This may, however, have been a later addition. What we know for certain is that there were several different stories in circulation regarding Longinus which have given rise to different feasts at different dates. The most notable legend is that of Mantua, which claims that Longinus came to that city shortly after the death of our Lord, and that there, after preaching the gospel for some years, he suffered martyrdom. He is said, moreover, to have brought with him a portion of the precious blood shed upon the cross, which relic is alleged to be still preserved at Mantua, as well as the body of the saint.
There is a considerable literature connected with these fables. Some account of it will be found in C. Kroner, Die Longinuslegende (1899), but a still fuller treatment in R. J. Peebles, The Legend of Longinus in Ecclesiastical Tradition and English Literature (1911). See also the Acta Sanctorum, March, vol. ii; and F. I. Dolger, Antike und Christentum, bk iv (1933), pp. 81-94·
It is with regret and sadness that we announce that yesterday, March 14, 2021 A.D., the Most Reverend Bishop Emmanuel Lohelius Koráb of the Czech Republic (consecrated bishop in 1999 by the late Bishop Paweł Hinlice SJ) died. The bishop led his apostolate for Catholics in Bohemia. Let us pray for his eternal rest. May God receive him in his presence.
(Source)
(Source)
MARCH 15, 1938
Archbishop Thuc received extraordinary patriarchal powers from Pope Pius XI on March 15, 1938. By means of these faculties, he could legitimately consecrate Bishops without the usual mandate from Rome. Pope Pius XII renewed these faculties on December 8, 1939 and they were never rescinded.
Pius XI, Pope,
By virtue of the fullness of the powers of the Holy Apostolic See, We institute as legate of Pierre Martin Ngô Đình Thục titular bishop of Saigon for purposes known to us, with all the necessary powers.
Given at Rome, near St. Peter's, March 15, 1938, the seventeenth year of our pontificate.
Pius XI, Pope
Archbishop Thuc received extraordinary patriarchal powers from Pope Pius XI on March 15, 1938. By means of these faculties, he could legitimately consecrate Bishops without the usual mandate from Rome. Pope Pius XII renewed these faculties on December 8, 1939 and they were never rescinded.
Pius XI, Pope,
By virtue of the fullness of the powers of the Holy Apostolic See, We institute as legate of Pierre Martin Ngô Đình Thục titular bishop of Saigon for purposes known to us, with all the necessary powers.
Given at Rome, near St. Peter's, March 15, 1938, the seventeenth year of our pontificate.
Pius XI, Pope
From Challoner's Meditations:
TUESDAY, FOURTH WEEK IN LENT
ON THE TREASON OF JUDAS
Consider first, how sensible an affliction it was to our Lord, to be betrayed and sold by one of his own Apostles into the hands of those that sought his life. Inasmuch that he, who bore in silence all the insolences of the Jewish rabble and the pagan soldiers; he who suffered the whips, thorns, and nails without complaint: could not but complain of this treachery, ingratitude, and perfidiousness of a false friend, both in his words to his disciples the night before his passion, and to the traitor himself when he offered him the treacherous kiss; and long before by the Royal Prophet. Hear how he expresses himself in the Psalms. 'Even the man of my peace,' (the friend whom I had taken into my bosom,) 'in whom I trusted, who eat my bread,' (even the bread of life,) 'hath greatly supplanted me,' xl. 10. And again, 'If my enemy hath reviled me, I would willingly have borne with it; and if he that hated me hath spoken great things against me, I would perhaps have hid myself from him. But thou a man of one mind, my guide and my familiar, who did’st take sweet meats together with me,' (even the sacred body and blood of thy Redeemer,) 'in the house of God we walked with consent,' Ps. liv. 13, 14. Yes, I had associated thee to the communion of all my goods and graces in my church; I had admitted thee to be one of my individual companions, a witness of all my doctrine and miracles, and even one of my twelve Apostles. And that thou, so highly favoured without any merit of thine, should be thus ungrateful, thus false and perfidious, as without any injury or provocation, for a petty trifling interest, to betray me into the hands of my enemies, and to join thyself with them to persecute me unto death - O, this it is that afflicts my soul; and the more insupportably because in betraying and selling me thou betrayest and sellest thy own soul (which is so dear to me) to be an eternal prey to devils. O take care, my soul, thou never imitate the traitor! O dear Jesus, be thou my keeper, or else I shall also betray both myself and thee! Alas, how often have I betrayed thee already by wilful sin! O never suffer me to be so miserable any more.
Consider 2ndly, what an aggravation it was to the injury which the traitor offered to our Redeemer, that he should set no greater value on him, but sell him at so low a rate as thirty pieces of silver, the price it is likely of the meanest slave; and that he should prefer such a trifling consideration before his Lord and his God, who made both him and all things, and who set such a value upon his soul, as to employ his whole life, and give his most precious blood to redeem it. My soul, dost thou not loudly condemn and detest this monstrous treason? But hast thou never been guilty of the like or worse? Hast thou never sold for a more trifling consideration that grace and friendship of thy Redeemer? hast thou never preferred before him a petty interest, a filthy pleasure, a punctilio of honour, or the gratifying of some unreasonable passion? And what was all this, but selling both thy God and thy own soul for something of less value than the traitor’s thirty pieces of silver? Alas it is what thou hast been guilty of as often as thou hast committed mortal sin. Be confounded, repent, and amend.
TUESDAY, FOURTH WEEK IN LENT
ON THE TREASON OF JUDAS
Consider first, how sensible an affliction it was to our Lord, to be betrayed and sold by one of his own Apostles into the hands of those that sought his life. Inasmuch that he, who bore in silence all the insolences of the Jewish rabble and the pagan soldiers; he who suffered the whips, thorns, and nails without complaint: could not but complain of this treachery, ingratitude, and perfidiousness of a false friend, both in his words to his disciples the night before his passion, and to the traitor himself when he offered him the treacherous kiss; and long before by the Royal Prophet. Hear how he expresses himself in the Psalms. 'Even the man of my peace,' (the friend whom I had taken into my bosom,) 'in whom I trusted, who eat my bread,' (even the bread of life,) 'hath greatly supplanted me,' xl. 10. And again, 'If my enemy hath reviled me, I would willingly have borne with it; and if he that hated me hath spoken great things against me, I would perhaps have hid myself from him. But thou a man of one mind, my guide and my familiar, who did’st take sweet meats together with me,' (even the sacred body and blood of thy Redeemer,) 'in the house of God we walked with consent,' Ps. liv. 13, 14. Yes, I had associated thee to the communion of all my goods and graces in my church; I had admitted thee to be one of my individual companions, a witness of all my doctrine and miracles, and even one of my twelve Apostles. And that thou, so highly favoured without any merit of thine, should be thus ungrateful, thus false and perfidious, as without any injury or provocation, for a petty trifling interest, to betray me into the hands of my enemies, and to join thyself with them to persecute me unto death - O, this it is that afflicts my soul; and the more insupportably because in betraying and selling me thou betrayest and sellest thy own soul (which is so dear to me) to be an eternal prey to devils. O take care, my soul, thou never imitate the traitor! O dear Jesus, be thou my keeper, or else I shall also betray both myself and thee! Alas, how often have I betrayed thee already by wilful sin! O never suffer me to be so miserable any more.
Consider 2ndly, what an aggravation it was to the injury which the traitor offered to our Redeemer, that he should set no greater value on him, but sell him at so low a rate as thirty pieces of silver, the price it is likely of the meanest slave; and that he should prefer such a trifling consideration before his Lord and his God, who made both him and all things, and who set such a value upon his soul, as to employ his whole life, and give his most precious blood to redeem it. My soul, dost thou not loudly condemn and detest this monstrous treason? But hast thou never been guilty of the like or worse? Hast thou never sold for a more trifling consideration that grace and friendship of thy Redeemer? hast thou never preferred before him a petty interest, a filthy pleasure, a punctilio of honour, or the gratifying of some unreasonable passion? And what was all this, but selling both thy God and thy own soul for something of less value than the traitor’s thirty pieces of silver? Alas it is what thou hast been guilty of as often as thou hast committed mortal sin. Be confounded, repent, and amend.
Consider 3rdly, and see in this example of Judas that no state of life or calling, how holy soever, can secure us from danger, since an Apostle, called by Christ and trained up in his school, so well instructed by his heavenly doctrine and great example, and empowered by him to cast out devils and work wonderful miracles, is fallen, nevertheless, and fallen so as to rise no more, even into the bottomless pit. O! let him that stands be sensible upon what slippery ground he stands, and by whose grace he is supported and kept from falling; that so, by entirely distrusting himself and placing his whole confidence in God, he may work out his salvation with fear and trembling. But what was it that brought Judas to this enormity? It was the love of money. This was his predominant passion. This he indulged at first in lesser injustices, by the opportunity of carrying the common purse and thus, whilst he took no care to mortify his evil inclinations, by degrees they gained ground upon him, till they introduced Satan into the full possession of his soul, and so prevailed upon him to betray and to sell his Master, and then to hang himself in despair. Christians, beware of your passions, stifle them betimes, lest they grow headstrong by being neglected in the beginning; especially take care of that cheating vice of the love of money, the source of innumerable evils; and yet the poison works so insensibly, that few or none are willing to think themselves infected by it. Alas! how many pretexts and pretences are made use of to cover the evil; how many ways of palliating even frauds, injustices, usuries, and what not! And how ingenious are men, where their interest is concerned, to persuade themselves that their way is right, the latter end of which (as they will find to their cost, when it is too late,) leads to the second death.
Conclude to mistrust thyself and thy own judgment, in all cases where thy worldly honour, interest, or pleasure is concerned because it is natural on these occasions to be biassed to that side of the question that is most agreeable to self-love. O how hard it is to be an impartial judge in one’s own case! But O, how happy then are they who in simplicity of heart seek God and his holy will and law on all occasions, and do not desire to bend down the law of God to their will, but their will to the law of God.
Conclude to mistrust thyself and thy own judgment, in all cases where thy worldly honour, interest, or pleasure is concerned because it is natural on these occasions to be biassed to that side of the question that is most agreeable to self-love. O how hard it is to be an impartial judge in one’s own case! But O, how happy then are they who in simplicity of heart seek God and his holy will and law on all occasions, and do not desire to bend down the law of God to their will, but their will to the law of God.