Examination of Our Duties and State of Life
by Richard Challoner, 1807
Consider first, that in order to know the true state of our souls, we must also examine how we discharge ourselves of all our duties and not only of all such duties as are common to all Christians, but also of all such as are particularly incumbent on us in our station of life. Alas! how many take notice of their sins of commission, but not of their sins of omission! How many make some account of such duties as relate to the regulating themselves, but are not concerned to see that others under their charge serve the Lord! How many examine themselves upon the commandments of God, and the precepts of the Church, as far as they appertain to all Christians in general; but pass over the particular duties and obligations annexed to their calling or state of life, to which, nevertheless, they are strictly bound either by law, or by covenant, or by oath, or by the very nature of the calling. Reflect thou my soul, on all these things. The grand duty of man, the great end for which he came into the world, his whole business in life, is to dedicate and consecrate his very being and his whole life to the love and service of his Maker. All thy days, O man, are given thee for this end. The omission of this great duty is highly criminal; it is usually the first sin that man falls into. And yet how few sufficiently reflect on it! Alas, how many millions of souls are lost by this omission, who, though they are neither guilty of blasphemy, nor murder, nor adultery, nor theft, &c., are justly condemned for the omission of dedicating themselves in earnest to the love and service of God!
Consider 2ndly, Christian soul, what care thou takest of thy children, of thy servants, and of all under thy charge. The regularity of thy own life will never bring thee to heaven, if through thy negligence of them their lives be irregular. Reflect ever on this, and see if thou art not guilty of many criminal omissions in this kind. Again, reflect on the particular obligations annexed to thy calling, and how far thou performest what the law of God or man requires of thee in thy station; for example, that of a pastor, a teacher, a lawyer, a physician, a tradesman, a servant, &c. See whether thou makest good thy covenants. And if an oath were required at thy first admission, or afterwards, see what care thou hast taken to discharge thyself of the obligations of it. Alas! how many, in entering upon their respective callings, take certain oaths, and afterwards perhaps think no more of them! And can this be the way to heaven! See then how necessary it is that a Christian, who has a mind to secure his soul, should look well into himself.
Consider 3rdly, whether thou hast nothing to apprehend with regard to thy salvation, from the sins of other men. And this not only from thy omissions or thy neglect of restraining those under thy charge from sin, or of keeping away from them the occasions of sin; but because of thy commissions too, in promoting or encouraging sin by word or work; in enticing or provoking to sin; in flattering or applauding people in their sins; and in contributing to keep up the pernicious maxims of the world, in point of honour, interest, and pleasure, by which numbers of poor souls are enslaved to sin, and dragged into hell. Reflect withal how little guard thou generally hast upon thy words in thy ordinary conversation, and whether thy carelessness therein may not frequently be attended with very bad consequences to the souls of thy neighbours, by giving them some occasion or other of sin, either in thought, word, or deed? Alas! how many sins will be brought to light in the great day, which careless souls, in the time of this life, but little apprehend, and so continue till death in the guilt of them.
#conscience #examination
by Richard Challoner, 1807
Consider first, that in order to know the true state of our souls, we must also examine how we discharge ourselves of all our duties and not only of all such duties as are common to all Christians, but also of all such as are particularly incumbent on us in our station of life. Alas! how many take notice of their sins of commission, but not of their sins of omission! How many make some account of such duties as relate to the regulating themselves, but are not concerned to see that others under their charge serve the Lord! How many examine themselves upon the commandments of God, and the precepts of the Church, as far as they appertain to all Christians in general; but pass over the particular duties and obligations annexed to their calling or state of life, to which, nevertheless, they are strictly bound either by law, or by covenant, or by oath, or by the very nature of the calling. Reflect thou my soul, on all these things. The grand duty of man, the great end for which he came into the world, his whole business in life, is to dedicate and consecrate his very being and his whole life to the love and service of his Maker. All thy days, O man, are given thee for this end. The omission of this great duty is highly criminal; it is usually the first sin that man falls into. And yet how few sufficiently reflect on it! Alas, how many millions of souls are lost by this omission, who, though they are neither guilty of blasphemy, nor murder, nor adultery, nor theft, &c., are justly condemned for the omission of dedicating themselves in earnest to the love and service of God!
Consider 2ndly, Christian soul, what care thou takest of thy children, of thy servants, and of all under thy charge. The regularity of thy own life will never bring thee to heaven, if through thy negligence of them their lives be irregular. Reflect ever on this, and see if thou art not guilty of many criminal omissions in this kind. Again, reflect on the particular obligations annexed to thy calling, and how far thou performest what the law of God or man requires of thee in thy station; for example, that of a pastor, a teacher, a lawyer, a physician, a tradesman, a servant, &c. See whether thou makest good thy covenants. And if an oath were required at thy first admission, or afterwards, see what care thou hast taken to discharge thyself of the obligations of it. Alas! how many, in entering upon their respective callings, take certain oaths, and afterwards perhaps think no more of them! And can this be the way to heaven! See then how necessary it is that a Christian, who has a mind to secure his soul, should look well into himself.
Consider 3rdly, whether thou hast nothing to apprehend with regard to thy salvation, from the sins of other men. And this not only from thy omissions or thy neglect of restraining those under thy charge from sin, or of keeping away from them the occasions of sin; but because of thy commissions too, in promoting or encouraging sin by word or work; in enticing or provoking to sin; in flattering or applauding people in their sins; and in contributing to keep up the pernicious maxims of the world, in point of honour, interest, and pleasure, by which numbers of poor souls are enslaved to sin, and dragged into hell. Reflect withal how little guard thou generally hast upon thy words in thy ordinary conversation, and whether thy carelessness therein may not frequently be attended with very bad consequences to the souls of thy neighbours, by giving them some occasion or other of sin, either in thought, word, or deed? Alas! how many sins will be brought to light in the great day, which careless souls, in the time of this life, but little apprehend, and so continue till death in the guilt of them.
#conscience #examination
Ecce Verbum
Examination of Our Duties and State of Life by Richard Challoner, 1807 Consider first, that in order to know the true state of our souls, we must also examine how we discharge ourselves of all our duties and not only of all such duties as are common to all…
Conclude to make such good use of the spiritual exercises of this time; and especially to study so well what passes within thee, as to be no longer blind to thy own sins. O my God! do thou give me grace now at least, perfectly to know myself. O grant that I may renounce, and do penance for all my past sins, and henceforward settle my soul upon a foundation that may stand for eternity.
When facing suffering and trial
‘To such a [wavering, fearful, uncertain] person [suffering a trial], Christ wanted his own deed to speak out (as it were) with His own living voice,
“O faint of heart, take courage and do not despair. You are afraid, you are sad, you are stricken with weariness and dread of the torment with which you have been cruelly threatened. Trust Me.
I conquered the world, and yet I suffered immeasurably more from fear, I was sadder, more afflicted with weariness, more horrified at the prospect of such cruel suffering drawing eagerly nearer and nearer.
Let the brave man have his high-spirited martyrs, let him rejoice in imitating a thousand of them. But you, my timorous and feeble little sheep, be content to have Me alone as your shepherd, follow My leadership; if you do not trust yourself, place your trust in Me.
See, I am walking ahead of you along this fearful road. Take hold of the border of My garment and you will feel going out from it a power which will stay your heart’s blood from issuing vain fears and will make your mind more cheerful, especially when you remember that you are following closely in My footsteps (and I am to be trusted and will not allow you to be tempted beyond what you can bear, but I will give together with the temptation a way out that you may be able to endure it), and likewise when you remember that this light and momentary burden of tribulation will prepare for you a weight of glory which is beyond all measure.
For the sufferings of this time are not worthy to be compared with the glory to come which will be revealed in you. As you reflect on such things, take heart and use the sign of My cross to drive away this dread, this sadness, fear and weariness like vain spectres of the darkness.
Advance successfully and press through all obstacles, firmly confident that I will champion your cause until you are victorious and then in turn will reward you with the laurel crown of victory.’
St. Thomas More
#suffering
‘To such a [wavering, fearful, uncertain] person [suffering a trial], Christ wanted his own deed to speak out (as it were) with His own living voice,
“O faint of heart, take courage and do not despair. You are afraid, you are sad, you are stricken with weariness and dread of the torment with which you have been cruelly threatened. Trust Me.
I conquered the world, and yet I suffered immeasurably more from fear, I was sadder, more afflicted with weariness, more horrified at the prospect of such cruel suffering drawing eagerly nearer and nearer.
Let the brave man have his high-spirited martyrs, let him rejoice in imitating a thousand of them. But you, my timorous and feeble little sheep, be content to have Me alone as your shepherd, follow My leadership; if you do not trust yourself, place your trust in Me.
See, I am walking ahead of you along this fearful road. Take hold of the border of My garment and you will feel going out from it a power which will stay your heart’s blood from issuing vain fears and will make your mind more cheerful, especially when you remember that you are following closely in My footsteps (and I am to be trusted and will not allow you to be tempted beyond what you can bear, but I will give together with the temptation a way out that you may be able to endure it), and likewise when you remember that this light and momentary burden of tribulation will prepare for you a weight of glory which is beyond all measure.
For the sufferings of this time are not worthy to be compared with the glory to come which will be revealed in you. As you reflect on such things, take heart and use the sign of My cross to drive away this dread, this sadness, fear and weariness like vain spectres of the darkness.
Advance successfully and press through all obstacles, firmly confident that I will champion your cause until you are victorious and then in turn will reward you with the laurel crown of victory.’
St. Thomas More
#suffering
We were made to rest in God
Sleep tends to be the common experience of letting one’s self go, as is the case with all moments of rest (good or bad). Anthropologically (philosophically) speaking, man was made to rest. In this sense, we might say that letting one’s self go is a necessary dimension of being human. But to qualify this act: we are letting ourselves go into what is ultimately good. (Rest in God)
In this way, excessive control of one’s self is actually a type of vice. Metaphorically it would be like the soul imitating a body always tense, always utilising one’s muscles as though to become rigid, and inflexible.
I think this is the point of virtue – that our left hand doesn’t know what our right hand is doing. When we do the good for good reason, habitually it becomes second nature to us. In some cases, to have these virtues is to somewhat not even realise that we have them. They simply flow out of our daily attitudes and acts naturally.
But one who exerts strenuous effort to do some externally good act reveals to others perhaps a fault. Perhaps the good habit isn’t there. Perhaps the externally good action isn’t done for the right reason. It’s like that fakery of a smile plastered on a person’s face that communicates something empty. It’s that cleaning of the outside of a cup, but not the inside.
If doing what is good is latently resented by the amount of energy and difficulties required – it seems empty. I think that’s why sometimes we see people leave the priesthood or seminary or married life or whatever, and end up entering into all sorts of absurd and contrary actions to their vocation. The virtue – the internalisation of chastity or charity, never happened – just the external acts, perhaps white-knuckled.
Sometimes Christ has been described in the spiritual sense to be at rest on the cross. Can we relate? Today if a man on the street spat on your face, would you be more concerned for him? Would it be easy to see him as a brother and not worry about our own ego? This virtue requires no control of impulses, or bridling anger. It’s just the fruit of knowing the poor, and serving them in charity.
To circle back to the original point – we were made for rest. If doing the good is constantly difficult, we might want to ask why. What is preventing the good from becoming second nature to us? Have we perhaps ascribed more meaning to hard work and busyness than we ought to? Are we only doing externally good acts without an interiorly good spirit? Are our good deeds mere external acts, like whitewashed tombs?
Don’t burn out – instead build virtue. Virtue is only understood properly when married to the interior life. Let your whole self go into what is truly good, and there will be less fragility at the sight of a cross. In fact, we may find rest in it.
Fr Christopher Pietraszko
Sleep tends to be the common experience of letting one’s self go, as is the case with all moments of rest (good or bad). Anthropologically (philosophically) speaking, man was made to rest. In this sense, we might say that letting one’s self go is a necessary dimension of being human. But to qualify this act: we are letting ourselves go into what is ultimately good. (Rest in God)
In this way, excessive control of one’s self is actually a type of vice. Metaphorically it would be like the soul imitating a body always tense, always utilising one’s muscles as though to become rigid, and inflexible.
I think this is the point of virtue – that our left hand doesn’t know what our right hand is doing. When we do the good for good reason, habitually it becomes second nature to us. In some cases, to have these virtues is to somewhat not even realise that we have them. They simply flow out of our daily attitudes and acts naturally.
But one who exerts strenuous effort to do some externally good act reveals to others perhaps a fault. Perhaps the good habit isn’t there. Perhaps the externally good action isn’t done for the right reason. It’s like that fakery of a smile plastered on a person’s face that communicates something empty. It’s that cleaning of the outside of a cup, but not the inside.
If doing what is good is latently resented by the amount of energy and difficulties required – it seems empty. I think that’s why sometimes we see people leave the priesthood or seminary or married life or whatever, and end up entering into all sorts of absurd and contrary actions to their vocation. The virtue – the internalisation of chastity or charity, never happened – just the external acts, perhaps white-knuckled.
Sometimes Christ has been described in the spiritual sense to be at rest on the cross. Can we relate? Today if a man on the street spat on your face, would you be more concerned for him? Would it be easy to see him as a brother and not worry about our own ego? This virtue requires no control of impulses, or bridling anger. It’s just the fruit of knowing the poor, and serving them in charity.
To circle back to the original point – we were made for rest. If doing the good is constantly difficult, we might want to ask why. What is preventing the good from becoming second nature to us? Have we perhaps ascribed more meaning to hard work and busyness than we ought to? Are we only doing externally good acts without an interiorly good spirit? Are our good deeds mere external acts, like whitewashed tombs?
Don’t burn out – instead build virtue. Virtue is only understood properly when married to the interior life. Let your whole self go into what is truly good, and there will be less fragility at the sight of a cross. In fact, we may find rest in it.
Fr Christopher Pietraszko
St. Ignatius of Loyola - Letters and Instructions.pdf
2.3 MB
"Letters and Instructions"
St. Ignatius of Loyola
Excerpt
'It is to be noted, that if one be of a choleric temperament, and should converse with another who is choleric, if they be not in everything of the same mind, there is a great danger of their conversation becoming heated. Consequently, one who knows that he is of a choleric temperament must go strongly armed, even in regard to the smallest details about to be discussed with others, with examen and other precautions, to endure and not to lose his temper with the other party, especially if he knows that other to be weak in self-control. In conversing with phlegmatic or melancholic persons there is less danger of discord through heated words.'
#loyola
St. Ignatius of Loyola
Excerpt
'It is to be noted, that if one be of a choleric temperament, and should converse with another who is choleric, if they be not in everything of the same mind, there is a great danger of their conversation becoming heated. Consequently, one who knows that he is of a choleric temperament must go strongly armed, even in regard to the smallest details about to be discussed with others, with examen and other precautions, to endure and not to lose his temper with the other party, especially if he knows that other to be weak in self-control. In conversing with phlegmatic or melancholic persons there is less danger of discord through heated words.'
#loyola
St_Leonard_of_Port_Maurice_The_Little_Number_of_Those_Who_Are_Saved.pdf
140.6 KB
The Little Number of Those Who Are Saved
St. Leonard of Port Maurice
'What did Our Lord answer the curious man who asked Him, "Lord, is it only a few to be saved?" Did He keep silence? Did He answer haltingly? Did He conceal His thought for fear of frightening the crowd? No. Questioned by one, He addresses all of those present. He says: "You ask Me if there are only few who are saved?" My answer: "Strive to enter by the narrow gate; for many, I tell you, will seek to enter and will not be able." Who is speaking here? It is the Son of God, Eternal Truth, who on another occasion says even more clearly, "Many are called, but few are chosen." He does not say that all are called and that out of all men, few are chosen, but that many are called; which means, as Saint Gregory explains, that out of all men, many are called to the True Faith, but out of them few are saved. These are the words of Our Lord Jesus Christ.Tell me now if it is possible for you to have faith in your heart and not tremble.'
St. Leonard of Port Maurice
'What did Our Lord answer the curious man who asked Him, "Lord, is it only a few to be saved?" Did He keep silence? Did He answer haltingly? Did He conceal His thought for fear of frightening the crowd? No. Questioned by one, He addresses all of those present. He says: "You ask Me if there are only few who are saved?" My answer: "Strive to enter by the narrow gate; for many, I tell you, will seek to enter and will not be able." Who is speaking here? It is the Son of God, Eternal Truth, who on another occasion says even more clearly, "Many are called, but few are chosen." He does not say that all are called and that out of all men, few are chosen, but that many are called; which means, as Saint Gregory explains, that out of all men, many are called to the True Faith, but out of them few are saved. These are the words of Our Lord Jesus Christ.Tell me now if it is possible for you to have faith in your heart and not tremble.'
Audiences | Catechesis of the Popes
The Early Church Fathers
by Pope Benedict XVI
Audiences
1. The Early Church Fathers
1.1 The Ante-Nicene & Nicene Fathers
1.2. The Post-Nicene Fathers
2. The Medieval Church Fathers
3. Great Women of the Middle Ages
4. Other Doctors of the Church
5. Conclusion
Notes
https://catechesisofthepopes.wordpress.com/major-themes/the-lives-of-the-saints/audiences/#1
The Early Church Fathers
by Pope Benedict XVI
Audiences
1. The Early Church Fathers
1.1 The Ante-Nicene & Nicene Fathers
1.2. The Post-Nicene Fathers
2. The Medieval Church Fathers
3. Great Women of the Middle Ages
4. Other Doctors of the Church
5. Conclusion
Notes
https://catechesisofthepopes.wordpress.com/major-themes/the-lives-of-the-saints/audiences/#1
Catechesis of the Popes
Audiences
1. The Early Church Fathers 1.1 The Ante-Nicene & Nicene Fathers 1.2. The Post-Nicene Fathers 2. The Medieval Church Fathers 3. Great Women of the Middle Ages 4. Other Doctors of the Church 5. …
developdoctrineA25j189000newmuoft.pdf
22.5 MB
An Essay on the Development of Christian Doctrine
by John Henry Newman
1878
One of the most important works by a major figure in 19th century Anglicanism, the Development of Christian Doctrine was published shortly before Newman’s conversion to the one true Church. It is a seminal work on the theology of Divine revelation and the sociology of Christian culture.
by John Henry Newman
1878
One of the most important works by a major figure in 19th century Anglicanism, the Development of Christian Doctrine was published shortly before Newman’s conversion to the one true Church. It is a seminal work on the theology of Divine revelation and the sociology of Christian culture.
the Agatha Christie Indult
It was a nickname applied to the permission granted in 1971 by Pope Paul VI for the use of Tridentine Mass in England and Wales. Indult is a term from Catholic canon law referring to a permission to do something that would otherwise be forbidden.
Following the introduction of the Novus Ordo to replace the Tridentine Mass in 1969-1970, a petition was sent to the Pope asking that the Tridentine form of the Roman Rite be permitted to continue for those who wished in England and Wales. The petition was signed by many prominent non-Catholic figures in British society, including Agatha Christie, Vladimir Ashkenazy, Kenneth Clark, Robert Graves, F.R. Leavis, Cecil Day-Lewis, Nancy Mitford, Iris Murdoch, Yehudi Menuhin, Joan Sutherland, etc.
On 5th November 1971, the Pope granted the request. He read the letter and exclaimed, "Ah, Agatha Christie!" and so decided to grant the request; giving the indult its nickname. Between then and the granting of the "universal indult" in 1984, the bishops of England and Wales were authorized to grant permission for the Tridentine Mass.
@laelizabeta
#novusordo
It was a nickname applied to the permission granted in 1971 by Pope Paul VI for the use of Tridentine Mass in England and Wales. Indult is a term from Catholic canon law referring to a permission to do something that would otherwise be forbidden.
Following the introduction of the Novus Ordo to replace the Tridentine Mass in 1969-1970, a petition was sent to the Pope asking that the Tridentine form of the Roman Rite be permitted to continue for those who wished in England and Wales. The petition was signed by many prominent non-Catholic figures in British society, including Agatha Christie, Vladimir Ashkenazy, Kenneth Clark, Robert Graves, F.R. Leavis, Cecil Day-Lewis, Nancy Mitford, Iris Murdoch, Yehudi Menuhin, Joan Sutherland, etc.
On 5th November 1971, the Pope granted the request. He read the letter and exclaimed, "Ah, Agatha Christie!" and so decided to grant the request; giving the indult its nickname. Between then and the granting of the "universal indult" in 1984, the bishops of England and Wales were authorized to grant permission for the Tridentine Mass.
@laelizabeta
#novusordo
The Nature of Man & the Natural Law (1 of 3) ~ Fr Ripperger
1/3 The nature of man and the natural law- this conference discusses human nature, the natural law and natural inclinations.
Basic Moral Principles (2 of 3) ~ Fr Ripperger
2/3 Basic moral principles- this conference provides basic moral principles necessary to make proper judgements about when an action is right or wrong.
The Natural Law & Bioethics (3 of 3) ~Fr Ripperger
3/3 The natural law and bioethics- this conference applies the principles from conferences 1 and 2 to the areas of medical morals so that the listener understands why the Church and orthodox moral theologians teach that certain kinds of actions are right or wrong in the area of life issues.
#bioethics #moraltheology
#bioethics #moraltheology
Fr. Chad Ripperger PhD on modern psychology and the nature of mental illness
Taken from "Introduction to the Science of Mental Health"
"Psychology did not start down the road which led it to a view which is incompatible with any sound understanding of man. Franz Brentano, who is considered by some to be the father of modern psychology, used Aristotle as the basis of his psychology. However, shortly after Brentano did his work, the psychological community went another direction by embracing an anthropology and method which had a very different view of the nature of man. The psychological community embraced writers such as Freud, Jung and Watson whose view of man was not much more than materialistic and whose theories, even though often touted as “scientific,” had very little basis in an empirical method or in sound philosophy…"
“Mental health is a quality residing in the possible intellect which renders the faculty capable of acting according to its proper nature, i.e. rationally Therefore, mental illness is “a lack of due quality or a defect residing in the possible intellect which renders the faculty incapable of acting according to its proper nature, i.e. the intellect cannot act rationally.”
"One of the effects of Original Sin is the disordering of the human faculties, so that the appetites rule the soul, and the intellect falsely “reasons” that whatever the appetites want is true and good. Actual sin also darkens the intellect so that it cannot form proper judgments about the truth. But besides this, the actions of others (like family members) have a significant effect on mental health, besides other spiritual causes like angels and God."
"The goal of any science of psychology must, by its very nature, be to arrive at the causes of mental health and illness. But this presupposes knowledge of the intellect itself as well as those faculties which may have some influence on the intellect. Moreover, it is apparent that modern psychology has not fully grasped the nature of the intellect itself since it has not been able to provide an accurate or complete definition of mental illness."
#psychology
Taken from "Introduction to the Science of Mental Health"
"Psychology did not start down the road which led it to a view which is incompatible with any sound understanding of man. Franz Brentano, who is considered by some to be the father of modern psychology, used Aristotle as the basis of his psychology. However, shortly after Brentano did his work, the psychological community went another direction by embracing an anthropology and method which had a very different view of the nature of man. The psychological community embraced writers such as Freud, Jung and Watson whose view of man was not much more than materialistic and whose theories, even though often touted as “scientific,” had very little basis in an empirical method or in sound philosophy…"
“Mental health is a quality residing in the possible intellect which renders the faculty capable of acting according to its proper nature, i.e. rationally Therefore, mental illness is “a lack of due quality or a defect residing in the possible intellect which renders the faculty incapable of acting according to its proper nature, i.e. the intellect cannot act rationally.”
"One of the effects of Original Sin is the disordering of the human faculties, so that the appetites rule the soul, and the intellect falsely “reasons” that whatever the appetites want is true and good. Actual sin also darkens the intellect so that it cannot form proper judgments about the truth. But besides this, the actions of others (like family members) have a significant effect on mental health, besides other spiritual causes like angels and God."
"The goal of any science of psychology must, by its very nature, be to arrive at the causes of mental health and illness. But this presupposes knowledge of the intellect itself as well as those faculties which may have some influence on the intellect. Moreover, it is apparent that modern psychology has not fully grasped the nature of the intellect itself since it has not been able to provide an accurate or complete definition of mental illness."
#psychology
St. Maximilian Kolbe on the Holy Communion
"He remains among us until the end of the world. He dwells on so many altars, though so often offended and profaned."
"The culmination of the Mass is not the consecration, but Communion."
"You come to me and unite Yourself intimately to me under the form of nourishment. Your Blood now runs in mine, Your Soul, Incarnate God, compenetrates mine, giving courage and support. What miracles! Who would have ever imagined such!"
"If angels could be jealous of men, they would be so for one reason: Holy Communion."
#mass
"He remains among us until the end of the world. He dwells on so many altars, though so often offended and profaned."
"The culmination of the Mass is not the consecration, but Communion."
"You come to me and unite Yourself intimately to me under the form of nourishment. Your Blood now runs in mine, Your Soul, Incarnate God, compenetrates mine, giving courage and support. What miracles! Who would have ever imagined such!"
"If angels could be jealous of men, they would be so for one reason: Holy Communion."
#mass
A Catholic girl's guide to vocations
A series of posts dedicated to all who need some guidance in the matter of one's own vocation.
https://www.instagram.com/fleurofcarmel/guide/a-catholic-girls-guide-to-vocations/17928566690234373/?igshid=MDJmNzVkMjY=
#vocation
A series of posts dedicated to all who need some guidance in the matter of one's own vocation.
https://www.instagram.com/fleurofcarmel/guide/a-catholic-girls-guide-to-vocations/17928566690234373/?igshid=MDJmNzVkMjY=
#vocation
Instagram
𝐅𝐥𝐨𝐬 𝐂𝐫𝐮𝐜𝐢𝐬 † on Instagram: “A Catholic Girl’s Guide to Vocations”
A guide dedicated to the different states in life for women: married life, religious life, and unmarried life in the world.
Notes
How can we know whether a virtue is real?
The following conditions must be fulfilled:
• the action should be sincere[1] and perfect[2]
1. sincere- it is not sufficient that it shows itself only outwardly; it must come from our hearts, and love of God must be its prime cause and it's beginning
2. perfect- it is not sufficient for us to practise only those certain virtues to which we may be naturally inclined, but we should embrace them all and practise all
• it should be humble and without selfishness
• it should be steadfast and enduring
"How many people, alas, although they do good works, will be lost because they do not know their religion thoroughly! Many people say a great many prayers, and even go frequently to the Sacraments; but they still keep their bad habits, and die in them, because they strive, at one and the same time, to be friends of God and friends of sin."
"It is not the size and greatness of deeds which give them merit, but the pure intention, with which they are undertaken. Certainly, God does not forbid us to perform our works before men, but He desires that they should be done for His sake alone, and not for the sake of the glory of the world.
St. John Vianney
#virtue
How can we know whether a virtue is real?
The following conditions must be fulfilled:
• the action should be sincere[1] and perfect[2]
1. sincere- it is not sufficient that it shows itself only outwardly; it must come from our hearts, and love of God must be its prime cause and it's beginning
2. perfect- it is not sufficient for us to practise only those certain virtues to which we may be naturally inclined, but we should embrace them all and practise all
• it should be humble and without selfishness
• it should be steadfast and enduring
"How many people, alas, although they do good works, will be lost because they do not know their religion thoroughly! Many people say a great many prayers, and even go frequently to the Sacraments; but they still keep their bad habits, and die in them, because they strive, at one and the same time, to be friends of God and friends of sin."
"It is not the size and greatness of deeds which give them merit, but the pure intention, with which they are undertaken. Certainly, God does not forbid us to perform our works before men, but He desires that they should be done for His sake alone, and not for the sake of the glory of the world.
St. John Vianney
#virtue
Luther’s Mass.
an edited excerpt from a lecture given by His Grace, Archbishop Marcel Lefebvre
There is a striking resemblance between Luther’s liturgical innovations and the promulgated new order of the Mass, the Novus Ordo Missae.
Why is this of significance? Because, if we are able to ascertain that a close relationship does indeed exist between Luther’s innovations and the Novus Ordo, then the theological question, that is the question of the faith, must be asked in terms of the well known adage: lex orandi, lex credendi (the law of prayer cannot be profoundly changed without changing the law of belief).
Let us briefly recall the Church’s doctrine with respect to the Priesthood and the Holy Sacrifice of the Mass.
https://laelizabeta.wordpress.com/2022/02/12/luthers-mass/
#reformation
an edited excerpt from a lecture given by His Grace, Archbishop Marcel Lefebvre
There is a striking resemblance between Luther’s liturgical innovations and the promulgated new order of the Mass, the Novus Ordo Missae.
Why is this of significance? Because, if we are able to ascertain that a close relationship does indeed exist between Luther’s innovations and the Novus Ordo, then the theological question, that is the question of the faith, must be asked in terms of the well known adage: lex orandi, lex credendi (the law of prayer cannot be profoundly changed without changing the law of belief).
Let us briefly recall the Church’s doctrine with respect to the Priesthood and the Holy Sacrifice of the Mass.
https://laelizabeta.wordpress.com/2022/02/12/luthers-mass/
#reformation
laelizabeta
Luther’s Mass.
One cannot imitate Protestantism indefinitely without becoming Protestant. (Abp. Marcel Lefebvre)
The idea of "sola scriptura" is alien to the Christian Faith
•To be a Christian it is necessary to live "on the body of Catholic Church" and separated from her, he becomes a heretic.
Leo XIII, Satis cognitum
•"The one who abandons the Catholic Church is falsely persuaded that he is in the church of Christ."
Pius IX, Quartus supra
•"That Protestantism is nothing more than another of the same true Christian religion is false."
Pius IX, Syllabus
•The Canon of Sacred Scripture had not yet been defined until the council of Carthage in 397. Therefore, the sources of all Christian doctrine, to that point were entirely the Traditions of the Apostles and of the sub-Apostles (i.e. those who lived during the first generation following the death of the last Apostle- St. John- in AD 100). Therefore the Bible itself is entirely the product of the Sacred Tradition, i.e the Tradition of the Apostles received from Jesus Christ and handed on (traditia) by them.
Christ personally established a permanent living magisterium to be heeded by all and gave not the slightest intimation that books were to be written or that they would one day constitute an exclusive source of information "Teach ye..." (Matt 28, 19-20)
Thus the earliest Fathers held oral Tradition in the highest esteem and recommended it no less than they did the Scripture. They offered not the slightest support for Protestant principle of the self-sufficiency of Scripture.
Nowhere in the New Testament it is said that the sum total of faith is contained or would be one day contained in Scripture. The books of the New Testament were composed by hagiographers who did not consult one another on the matter, but who wrote as occasion demanded, for special reasons and to answer special needs.
"There is need of tradition also; for not everything can be found in Scripture. That is why the most holy Apostles left some things in writing and others in tradition. Paul affirms this very fact in his writings."
St. Epiphanius
(Haereses 61, 6; see also 75, 8)
•"It is clear that the Apostles did not reach everything in epistolary form, but that they taught many things besides in unwritten form, and these things, too are worthy of acceptance. Wherefore we should consider the tradition of the Church also as worthy of belief. If there is a tradition, look no further."
St. John Chrysostom
(Homilia 4 in 2; see Homilia 3 in 2 Tim.)
•When we refer heretics to the Tradition which originates with the Apostles and which is preserved in the Churches through the succession of the presbyters, they attack the Tradition, claiming that they themselves are wiser not merely than the presbyters, but even than the Apostles. But anyone who wants to see the truth can look to the Tradition of the Apostles which is clearly manifested throughout the whole world.
"And if a dispute should arise over some point or other, should we not have recourse to the most ancient churches, in which the Apostles were actively interested, and find out from them what is certain and clear with regard to the point at issue? What if, in fact the Apostles had left us no Writings? Would it not be necessary to follow the line indicated by the tradition which they handed down to those to whom they entrusted the churches?"
Saint Irenaeus, Adversus haereses 3,2-4
•"The Lord Jesus sent the Apostles to preach. And what they actually preached can be proved only by those very same churches which the Apostles themselves founded by letters. Therefore it is certain that agrees with these apostolic churches, moulds and original sources of the faith, must be considered the truth, because these churches received so from the Apostles, the Apostles from Christ and Christ from God the Father; any other doctrine must be presumed false."
Tertullian
#reformation
•To be a Christian it is necessary to live "on the body of Catholic Church" and separated from her, he becomes a heretic.
Leo XIII, Satis cognitum
•"The one who abandons the Catholic Church is falsely persuaded that he is in the church of Christ."
Pius IX, Quartus supra
•"That Protestantism is nothing more than another of the same true Christian religion is false."
Pius IX, Syllabus
•The Canon of Sacred Scripture had not yet been defined until the council of Carthage in 397. Therefore, the sources of all Christian doctrine, to that point were entirely the Traditions of the Apostles and of the sub-Apostles (i.e. those who lived during the first generation following the death of the last Apostle- St. John- in AD 100). Therefore the Bible itself is entirely the product of the Sacred Tradition, i.e the Tradition of the Apostles received from Jesus Christ and handed on (traditia) by them.
Christ personally established a permanent living magisterium to be heeded by all and gave not the slightest intimation that books were to be written or that they would one day constitute an exclusive source of information "Teach ye..." (Matt 28, 19-20)
Thus the earliest Fathers held oral Tradition in the highest esteem and recommended it no less than they did the Scripture. They offered not the slightest support for Protestant principle of the self-sufficiency of Scripture.
Nowhere in the New Testament it is said that the sum total of faith is contained or would be one day contained in Scripture. The books of the New Testament were composed by hagiographers who did not consult one another on the matter, but who wrote as occasion demanded, for special reasons and to answer special needs.
"There is need of tradition also; for not everything can be found in Scripture. That is why the most holy Apostles left some things in writing and others in tradition. Paul affirms this very fact in his writings."
St. Epiphanius
(Haereses 61, 6; see also 75, 8)
•"It is clear that the Apostles did not reach everything in epistolary form, but that they taught many things besides in unwritten form, and these things, too are worthy of acceptance. Wherefore we should consider the tradition of the Church also as worthy of belief. If there is a tradition, look no further."
St. John Chrysostom
(Homilia 4 in 2; see Homilia 3 in 2 Tim.)
•When we refer heretics to the Tradition which originates with the Apostles and which is preserved in the Churches through the succession of the presbyters, they attack the Tradition, claiming that they themselves are wiser not merely than the presbyters, but even than the Apostles. But anyone who wants to see the truth can look to the Tradition of the Apostles which is clearly manifested throughout the whole world.
"And if a dispute should arise over some point or other, should we not have recourse to the most ancient churches, in which the Apostles were actively interested, and find out from them what is certain and clear with regard to the point at issue? What if, in fact the Apostles had left us no Writings? Would it not be necessary to follow the line indicated by the tradition which they handed down to those to whom they entrusted the churches?"
Saint Irenaeus, Adversus haereses 3,2-4
•"The Lord Jesus sent the Apostles to preach. And what they actually preached can be proved only by those very same churches which the Apostles themselves founded by letters. Therefore it is certain that agrees with these apostolic churches, moulds and original sources of the faith, must be considered the truth, because these churches received so from the Apostles, the Apostles from Christ and Christ from God the Father; any other doctrine must be presumed false."
Tertullian
#reformation
Spiritual_Exercises.pdf
10.9 MB
The Spiritual Exercises according to St. Ignatius of Loyola
by Father Aloysius Bellecio, 1883
The method consist in a Retreat of some days, during which the soul, removed from all intercourse with the world, and shut in from all worldly distractions and cares, is solely occupied in attending, after the method proposed by the saint, to the all-important business of salvation; and while bewailing the transgressions of the past, studies to repair them by a more perfect life in the future. That you may accomplish this purpose the more successfully, I shall place before you, by way of preface, some motives and counsels for your encouragement and direction, so as to enable you to perform during these eight days all that is most necessary in order to derive solid benefit from your Retreat.
Pope Julius III, called the Exercises "salutary beyond measure, full of piety and of sanctity, and most useful for the spiritual advancement of souls."
#spirituallife #loyola
by Father Aloysius Bellecio, 1883
The method consist in a Retreat of some days, during which the soul, removed from all intercourse with the world, and shut in from all worldly distractions and cares, is solely occupied in attending, after the method proposed by the saint, to the all-important business of salvation; and while bewailing the transgressions of the past, studies to repair them by a more perfect life in the future. That you may accomplish this purpose the more successfully, I shall place before you, by way of preface, some motives and counsels for your encouragement and direction, so as to enable you to perform during these eight days all that is most necessary in order to derive solid benefit from your Retreat.
Pope Julius III, called the Exercises "salutary beyond measure, full of piety and of sanctity, and most useful for the spiritual advancement of souls."
#spirituallife #loyola
Most Sacred, most loving Heart of Jesus,
You are concealed in the Holy Eucharist,
And You beat for us still.
Now, as then, You say: “With desire I have desired.”
I worship You with all my best love and awe,
With fervent affection,
With my most subdued, most resolved will.
For a while You take up Your abode within me.
O make my heart beat with Your Heart!
Purify it of all that is earthly,
All that is proud and sensual,
All that is hard and cruel,
Of all perversity,
Of all disorder,
Of all deadness.
So fill it with You,
That neither the events of the day,
Nor the circumstances of the time,
May have the power to ruffle it;
But that in Your love and Your fear,
It may have peace.
Amen
#prayer
You are concealed in the Holy Eucharist,
And You beat for us still.
Now, as then, You say: “With desire I have desired.”
I worship You with all my best love and awe,
With fervent affection,
With my most subdued, most resolved will.
For a while You take up Your abode within me.
O make my heart beat with Your Heart!
Purify it of all that is earthly,
All that is proud and sensual,
All that is hard and cruel,
Of all perversity,
Of all disorder,
Of all deadness.
So fill it with You,
That neither the events of the day,
Nor the circumstances of the time,
May have the power to ruffle it;
But that in Your love and Your fear,
It may have peace.
Amen
#prayer