Archive for February, 2010

Are we sure?

Our certitudes communally and individually within the Church derive from objective historical facts and not from mere philosophical theory.

There is a threefold linking that is the basis of our security:

  1. The Christ-event grounds its own reality and certitude. ‘The risen Jesus manifests Him-self to his disciples and thus creates in them an experiential certitude regarding his Resurrection – this certitude then finds expression in the Christian keryg-ma’ (Juan Alfaro ‘Theology and the Magisterium’)
  2. The apostolic community, the early ecclesia, enjoys a primary and privileged position in mediating this Christ-event to the entire world. This first Christian community experienced the risen Lord and received an abundance of his transforming Spirit. They had no doubts about their proclamation, for it was rooted in what they could not possibly deny: their day by day experience of Jesus of Nazareth culminating in his Passion and death and crowned by the staggering experience of his risen life. ‘For this reason, the apostolic Church is normative for the Christian faith of every age, not simply because it is not possible to come in touch with the Christ-event except through the testimony of the apostolic Church but also and above all because the apostolic Church came into being through a privileged grace and revelation of Christ’ (Alfaro)
  3. Within this early Church were conceived and from her womb were born the New Testament writings. These compositions were authored by her members and attested to by the whole community under the guidance of her leaders, the Apostles and their successors. Thus the New Testament and the apostolic Church are interlinked as normative for all later ages. They in turn are tied in with the unshakable Christ-event. The Spirit of the risen Jesus, who transformed the apostolic community on Pentecost, also inspired the Scriptures and continues to dwell in the Church which Jesus founded. This risen Lord through his Spirit is the radical ground of our certitude, for he caused the Resurrection, inspired the New Testament and dwells in the pilgrim Church.

The Catholic Church, this ecclesial community in unbroken continuity from the first century to the twenty-first and beyond, cannot betray its indwelling Lord for He is with her until the end of time (Mt. 28:20). She cannot teach error, for ‘when the Spirit of truth comes, He will lead you to the whole truth’ (Jn. 16:13).

Human beings cannot have a more secure source of certitude.

Il vero canto …

Penso che il vero canto sia quello della ragazza che questa mattina mi sta aiutando con le pulizie di casa e non fa che cantare. E’ stonatissima, ma per me va benone così, perché è un canto che nasce dal suo cuore contento. E cuor contento Iddio l’aiuta. Chissà poi perché è contenta? Forse perché l’ho fatta parlare con la figlioletta lontana? Forse perché si scopre giovane e piena di vita o forse perché oggi da un cielo di nubi nere è spuntato il sole.

Per qualunque motivo canti, sia benedetta perché quel canto dà pure gioia al mio cuore. Chi altri senti cantare qui intorno? I muratori del cantiere qui vicino, il fornaio quando porta il pane al negozio di fronte e l’ortolana del piccolo orto lungo la strada della ferrovia. E poi i passeri e gli uccelli. Creature semplici che cantano perché sono allegre. E, ogni tanto, canto pure io. Ma non ho mai sentito cantare chi corre alla banca, in ufficio, chi pensa solo a far quattrini e al proprio portafoglio. Le ville che sono su per la vicina collina non mi hanno mai donato la gioia di un canto. I loro giardini silenziosi paiono gli spazi erbosi dei cimiteri.

Certo che la fortuna può essere cieca, ma la gioia ci vede benissimo. Lei vede i semplici, i poveri, quelli che si preoccupano di vivere giorno per giorno e di vivere per gli altri.

Wednesday, February 24 – Ember Day

The Ember days, which fall on a Wednesday, Friday and Saturday of the same week, occur in conjunction with the four natural seasons of the year.

Autumn brings the September Embertide, also called the Michaelmas Embertide because of their proximity to the Feast of St. Michael on 29th September. Winter, on the other hand, brings the December Embertide during the third week of Advent, and Spring brings the Lenten Embertide after the first Sunday of Lent. Finally, summer heralds the Whitsun Embertide, which takes place within the Octave of Pentecost.

In the 1962 Missal the Ember days are ranked as ferias of the second class, weekdays of special importance that even supersede certain saints’ feasts. Each day has its own proper Mass, all of which are quite old. One proof of their antiquity is that they are one of the few days in the Gregorian rite, which has as many as five lessons from the Old Testament in addition to the Epistle reading, an ancient arrangement indeed.

Fasting and partial abstinence during the Ember days were also enjoined on the faithful from time immemorial until the Second Vatican Council when the popularity of these observances atrophied. It is the association of fasting and penance with the Embertides that led some to think that their peculiar name had something to do with smoldering ash, or embers. But the English name derives from their Latin title, the Quatuor Tempora or ‘Four Seasons’.

The history of the Ember days brings us to the very origins of Christianity. The Old Testament prescribes a fourfold fast as part of its ongoing consecration of the year to God (Zech. 8:19). In addition to these seasonal observances, pious Jews at the time of Jesus fasted every Monday and Thursday. Early Christians amended both of these customs. The Didache, a work so old that it may actually predate some books of the New Testament, tells us that Palestinian Christians in the first century A.D. fasted every Wednesday and Friday – Wednesday because it is the day that Christ was betrayed and Friday because it is the day He was crucified. The Wednesday and Friday fast were so much a part of Christian life that in Gaelic one word for Thursday, Didaoirn, literally means ‘the day between the fasts’. After this weekly fast became less prevalent, it was the Ember days which remained as a conspicuous testimony to a custom stretching back to the Apostles themselves.

The Ember days stand out as the only days in the supernatural seasons of the Church than commemorate the natural seasons of the earth. We are invited to consider the wonder of the natural seasons and their relation to their Creator. The four seasons, for example, can be said to indicate the bliss of Heaven, where there is ‘the beauty of spring, the brightness of summer, the plenty of autumn, the rest of winter’ (from a prayer by St. Thomas Aquinas).

In addition to commemorating the seasons of nature, each of the four Embertides takes on the character of the liturgical season in which it is located. The Advent Ember days, for example, celebrate the Annunciation and the Visitation, the only times during Advent in the 1962 Missal when this is explicitly done. The Lenten Embertide (today, Friday and Saturday) allows us to link the season of spring, when the seed must die to produce new life, to the Lenten mortification of our flesh. The Whitsun Embertides, curiously, have us fasting within the octave of Pentecost, teaching us that there is such a thing as a ‘joyful fast’ (the medieval called this the jejunium exultationis – the fast of exultation). The Fall Embertide is the only time that the Roman calendar echoes the Jewish Feast of the Tabernacles and the Day of Atonement, the two holidays that teach us so much about our earthly pilgrimage and about Christ’s high priesthood.

As Chesterton quipped, Christians can truly love nature because they will not worship her. The Church proclaims nature’s goodness because it was created by a good and loving God and because it sacramentally reflects the grandeur of God’s goodness and love. The Church does this liturgically with its observance of the ‘Four Seasons’, the Embertides.

It is a shame that the modern Church unwittingly let the glow of Embertide die at the precise moment in history when their witness was needed the most, but it is a great boon that Summorum Pontificum makes their celebration universally accessible once again.

Te Deum laudamus

La gratitudine per il dono della vita e per la fertilità della terra sono centrali in quasi ogni civiltà conosciuta. E’ il fondamento pressoché di ogni religione. Adamo ed Eva sono stati creati per lavorare la terra e ricavarne frutti. E’ questa la prima vocazione umana. Raramente gli atei sono persone a contatto con la terra e con il miracolo stagionale della fertilità. In un supermercato, la verdura diventa merce impacchettata, un prodotto piuttosto che un dono. Quando Oshida teneva i ritiri spirituali per i vescovi asiatici, i primi giorni li mandava nelle risaie a piantare il riso e non permetteva che smettessero, solo perché avevano male alla schiena e alle ginocchia. Scrive: ‘Un contadino che lavora duramente dalla mattina alla sera sa che un chicco di riso non è un prodotto suo, creato solo dal suo sforzo, ma è qualcosa datogli da Dio. Deve offrire il chicco di riso a Dio che è nascosto ma che dà tutto. Deve dire: Questo è Tuo!’  (Oshida, Takamori Soan).

Sara Maitland mette in luce il legame tra silenzio e giardinaggio: ‘Il giardinaggio mi ha insegnato un modo di lavorare con il silenzio – non ‘in silenzio’ ma con il silenzio – era una creatività silenziosa. Il giardino stesso, con la sua crescita silenziosa, ci metteva più energia di me – cresceva quietamente, ma intelligentemente’ (Maitland, A book of silence).

Per molte culture, è inconcepibile possedere la terra. Un domenicano spagnolo, esperto di agricoltura, ha visitato un villaggio Maya sulle montagne del Guatemala e si è stupito dell’agricoltura altamente sviluppata. Ha chiesto a uno dei contadini se la terra fosse posseduta collettivamente o individualmente. Ha risposto il contadino: ‘Mi chiedi chi possiede la terra? Come si può possedere la propria madre?’ (Pierce, San Martin de Porres).

I sociologi hanno speculato sulle proprietà magiche delle stazioni ferroviarie nella Francia dell’Ottocento: i contadini, profondamente religiosi, andavano a Parigi in cerca di lavoro, ma non appena scendevano, non mettevano più piede in chiesa. Si dimenticavano di Dio. Nella squallida periferia urbana non era più ovvio che tutto fosse un dono, e scompariva velocemente il ricordo di Colui che dona tutte le cose buone. Le città sono anche il luogo del rumore e della confusione, dov’è difficile sentire il silenzio di Dio. Oggigiorno, per la prima volta nella storia umana, più della metà dell’umanità vive in città. In un ambiente costruito interamente da mani umane e dove il silenzio è raro, come si può tenere vivo il senso di Colui che dona tutte le cose buone?

Quindi, è la gratitudine il fondamento della nostra amicizia con Dio il Creatore. Comprendiamo la contingenza delle cose, anche della nostra stessa esistenza, e rendiamo grazie. Meister Eckhart, domenicano tedesco del Trecento, ha detto che ‘se l’unica preghiera che dico è Deo Gratias … è abbastanza’.

I salmi ci dicono che Dio ha detto una parola, e il mondo ‘così fu’. Gli occhi pieni di gratitudine intravedono che l’esistenza non è un fatto, ma un atto. Il bisogno di gratitudine non può essere dimostrato, ma può essere contagioso.

Perché andare in chiesa? Eucaristia significa ‘ringra-ziamento’.

Andiamo, dunque, a dare un’espressione pubblica alla nostra gratitudine. Nelle enormi megalopoli del mondo, in ambienti interamente artefatti, l’assemblea si riunisce per dare testimonianza al nostro Dio generoso. Nel frastuono della giungla urbana, offre un luogo di lode e di silenzio. E’ ovvio che posso ringraziare anche nell’intimità della mia casa – ‘sette volte al giorno io ti lodo’ (Sal 119, 164) – ma per giustizia verso Dio e il mio prossimo, devo rendere visibile la mia gratitudine.

Andiamo, dunque, e tutti insieme cantiamo Te Deum laudamus!

‘He must increase, I must decrease’

I have posted on priests and on the Latin Mass many a time but I have recently been involved in conversations where people object that the Mass of All Times (the Extraordinary form) places too much weight on the priest, too much of a psychological burden. I believe the answer is obvious: the priesthood is the most sublime, the most arduous, the most demanding of all vocations – that is how it should be, in fact it cannot be otherwise. The fact that today some priests are little more than social workers or parish event facilitators reveals a serious amnesia, not to say corruption, of the theology of Holy Orders and its assimilation to the High Priest. (The writings on the priesthood by St. John Chrysostom or St. John Fisher, among others, would make a good corrective to modern tendencies).

When Christ is present in our midst, the right reaction is to worship Him, not one another. The priest ‘disappears’ into the Holy Sacrifice when he faces ad orientem and offers the sacrifice with his face invisible to the people. Jesus alone is the centre, the one Sun whose light illuminates all the worshipers, including the priest. In this sense, the ancient liturgy places at once all the emphasis and none of it upon the priest – he is the most visible and the most invisible, central and at the same time peripheral. He is central as an icon of Christ, he is peripheral as Jones or Smith. Now things are reversed: Jones or Smith, ‘this man’, is central – what has become peripheral is the unique Mediator between God and man.

Reflect on the ethos of humility inculcated by the traditional rite of Mass. In the classical liturgy, all the ‘weight’ is on the priest and the sacred ministers. This is a good thing entirely, though a difficult one for fallen nature. It is good because, first, it enables the faithful to lean upon their pastor, to go with him to the altar – the liturgy is not suddenly thrown into their hands, but paradoxically, because of the centrality of the cleric, the faithful are able to enter more deeply into the sacrifice ‘under his chasuble’, like the medieval paintings of the nameless faithful crowding under the copious mantle of the Blessed Virgin. The reason is that the objective ‘place’ of worship is in the sanctuary, with the sacred ministers, but subjectively everyone can place himself into this place and follow in his heart the offering made by the priest – there is not a false shift to the ‘heart of the individual believer’ as in Protestant worship. The focus remains on Jesus Christ, Head of the Mystical Body, because the focus remains on His sacerdotal icon, the priest who is the self-sacrificing image of the one High Priest.

When people declare ‘But Christ was a layman’ (may God forgive them this blasphemy), this thought is more than a topical or regional heresy – this may well be called the new Mass heresy par excellence: the laicization of Christ and His priesthood, and the clericalization of the laity. John Paul II and Cardinal Ratzinger denounced this trend for many years, it is true, but as long as a defective liturgical form continues to shape the minds and hearts of the faithful, we shall see no end of the ongoing desacralization.

The ancient rite preserves the important act of the priest praying with the people. The liturgy has a far greater purpose than to give us an opportunity for a moment’s adoration in the midst of an ocean of banality, noise,  primadonnas  and nursery songs – indeed the liturgy is not supposed to be itself a mortification, a cause of pain, but a consolation, a reservoir of peace and joy. The purpose of the liturgy is to form our souls in the beauty of holiness.

When the priest strives for purity so that his sacrifice may be perfect, the extraordinary rite aids him with its beauty. In other words, his devotion, which arises ‘naturally’ out of his attention to the perfect prayers of the old rite, aids him in striving for and desiring purity and in sacrificing himself perfec-tly. A rite that comes from God and the saints should be the kind of rite to which a devout person, a person who puts himself aside, can totally surrender himself and a rite to which his sacrifice can be perfectly added. If a rite comes from human hands, either by the priest’s choice of what will be in the Mass or by the construction of a rite by men who are not saints, it will not have a universal appeal. In the end the purity of heart of the priest and his desire to sacrifice himself will be at variance with a rite that does not allow him to do so by making him choose what will be in the rite. If the Mass is a thing of his own making, his subjection to God (his devotion) will have to be something he attempts to supply on his own, rather than something elicited by the rite itself.

As Father Nicholas Gihr writes (Holy Sacrifice, 337): ‘That overruling influence of the Spirit of God, that directs even in secondary matters the affairs of the visible Church, nowhere else appears so marked and evident as in the arrangement of the extraordinary rite of the Holy Mass which, although only monumental, yet in its present state forms such a beautiful, perfect whole, yea, a splendid work, that it excites the admiration of every reflecting mind. Even the bitterest adversaries of the Church do not deny it – unprejudiced, aesthetic judges of good taste admit that even from their own standpoint the Mass of all our saints and of all ages is to be classed as one of the greatest masterpieces ever composed. Thus the momentous sacrifice is encompassed with magnificent ceremonies: it is our duty to study to penetrate more and more into their meaning, and to expound what we have learned to the people according to their capacity’.

Mercoledi delle ceneri

Digiuno e astinenza 

Con quest’oggi inizia un tempo particolarmente favorevole per avvicinarci a Dio: una marcia che dura 40 giorni, che può cambiare davvero qual-cosa di importante nella nostra vita. Cambiare, convertirci: sono le parole che in questi giorni Dio rivolge a ciascuno di noi in modo più insistente. E volgere il nostro cuore a Dio, convertirci, significa essere disposti a fare di tutto per vivere come lui spera che noi viviamo, a essere sinceri con noi stessi, non tentando di servire due padroni, ad amare Dio con tutto il nostro cuore. Tutto questo nella situazione normale di vita che conduciamo. La vera conversione si manifesta nel comportamento: i desideri di miglioramento devono venir fuori nello studio o nel lavoro, nel come viviamo in famiglia, nei piccoli sacrifici offerti a Dio che rendono più piacevole agli altri stare insieme a noi, nel frequentare la Messa la domenica e ogni volta che ci è possibile, negli atti di carità.

Che questa quaresima sia per tutti noi un’ottima occasione di cambiamento.

 

The message of a great European cathedral

A faithful reader of my blog sent me a few interesting articles by Paul Johnson and I would like to share one with you all.  May I add that Paul Johnson is always a pleasure to read.

On 12 May I sat down at a café on the square, ordered coffee and Perrier, and began to sketch the west front of Strasbourg Cathedral. This was presumptuous: the com-plexity of the facade would have baffled the skill even of Muirhead Bone, who taught my father to draw, and who was the greatest architectural draftsman since Piranesi. Strasbourg is over 2,000 years old. There was a cathedral on the site as early as ad 550, and the present one, of red sandstone from the Vosges, was more than three centuries a-building (1200–1521). The plans for the west front survive, and are in the marvellous cathedral museum, showing that a dozen different architects, over 200 years, had a hand in the project. Much of it is in the Diaphanous Style, in which vertical stone veils and traceries form a grille of sculptured arches, gables and spirals masking the wall behind and dazzling the eyes with their convolutions. There must be 10,000 sculptured shapes, as well as hundreds of human figures: apostles, prophets, virgins wise and foolish, blessed and damned souls, and everyone in sacred history from Satan to the Queen of Sheba.
If you count the figures within the cathedral, this must be among the largest collections of mediaeval sculpture in existence. Of course, it has been knocked about. The Protestants occupied the building from 1529 to 1681 and destroyed much. The militant atheists of the Revolution descended in 1793 and bashed things about in the name of the goddess Reason. There were sieges and bombardments as the French and Germans fought for possession of the city for half a millennium. And then sandstone is easily eroded by weather, and many statues have been put in the museum and replaced by modern impervious replicas. But the collection has been added to as well: some of the greatest French sculptors of the 19th century contributed to the cathedral, especially the west front, and it stands today noble and proud, not just a sermon in stone but an entire library of theology and cosmology, religious history, ethics, morals and eschatology. You could spend a lifetime studying this one vast wall of art, and here was I, trying to get it down on a sheet of paper in the space of an hour. Well: I tried.

Strasbourg holds all kinds of lessons for us. The superbly elegant figure of ‘Church’ and ‘Synagogue’, dating from about 1230, reminds us of the absurdity of the battles between Christians and Jews, when what they had in common was so much greater than their differences. Louis XIV’s tremendous efforts to seize and hold the city led him to employ his genius of military architecture, Vauban, to build a system of fortifications which still survives. But to what purpose? The Germans got it back in 1870 and again in 1940. The city flourished best when it was independent, under its bishop, and even the Sun King had the sense to let it keep that status, more or less, when he conquered it. But the revolutionaries of 1793 ended all that, of course. What the history of the city and especially of the cathedral shows is that French and Germans, as individuals, get along perfectly well so long as they are left alone by governments and do not have nationalism and ideo-logy imposed on them. Under the aegis of a common Christianity, gifted, pious and industrious craftsmen worked together over hundreds of years to produce a masterpiece of Franco-German culture. The basic design of the west front is French. Much of the detail is German, and the north spire, the only one to be built, is German too. Yet there are no incongruities. All blends together in the common visual language of a shared faith, just as the French and German tongues are homogenised in the peculiar Strasbourg patois, said to be spicy and expressive, and an affront to purists of either language. Despite the damage inflicted by a dozen national wars, there are fine buildings left in the city, like the Palais Rohan, a masterwork of the 1730s. What a wonderful place it would be today if it had kept its independence as a city-state!
Instead, in our own time, Strasbourg has become an architectural theatre of the absurd, dedicated to the propagation of the false ideals of multiculturalism, internationalism, federalism, supranationality and Euro-insanity. Every liberal nostrum and fad of the past half-century has found a roosting-place there. These are not homely nests either, fit for doves or pigeons, but gigantic eyries of anacondas, vultures and carrion crows, birds of ill-omen bred from the feverish imaginations of militant utopians who want to build a regimented paradise on earth. Strasbourg was chosen to be the stately residence of the Council of Europe, the original talking-shop now forgotten but still expensively present; since joined by the Palais de l’Europe, the colossal and prodigal seat of the European Parliament. There too is the sinister headquarters of the European Court of Human Rights, and a dozen other international bodies have found a habitation in this city, with more coming.

The structures consequentially erected to house these agencies and their enormous tribes of delegates, bureaucrats, secretariats and ancillaries form a dismal anthology of the international modernist style in architecture at its barbaric worst, and indeed of its totalitarian antithesis. One is not surprised to hear that the infamous Le Corbusier was a judge in selecting the development plan of the city, or that in 1941 Adolf Hitler, wishing to expand it across the Rhine, put Albert Speer to work there. Other gruesome spectres from the cemetery world of modern building have taken a hand. Steel and concrete shapes, vast acreages of glass, perspex and chrome, crude zigzags and spiky metal silhouettes cast their giant and daunting shadows on all sides. No doubt there are good bits of building too, if you can be bothered to look hard enough, but if so, they are lost in the modernist maelstrom which surges and swirls into and over the city from the west bank of the Rhine, and threatens to engulf what remains of the old mediaeval centre. The chaotic transformation continues as yet more hideous and soulless erections emerge from the vast, dusty, clamorous building site to house the countless agents, politicians and bureaucrats who continue to invade the city, and the machinery of regimentation and bossiness they are creating. I wish old Pieter Brueghel could be restored on earth to paint the horrific (and pathetic) scene, as a companion piece to his ‘Tower of Babel’.
In monumental contrast there is the cathedral itself: serene, erect, massive, yet of supreme beauty, enormously com-plex in its sculptural detail yet divinely simple in its grand gesture to heaven. Here is the true blending of countries and peoples, the genuine mixture of cultures and aesthetics, the astounding example of what can be created when the peoples come together under an overarching discipline of belief, duty and love. Christianity, over 500 years, produced in this cathedral a perfect example of European co-operation, a masterpiece of human hands wrought by humble artisans and workmen in a spirit of united service. It was Christianity which created Europe in the first place. Yet the proposed EU constitution deliberately suppressed any mention of Christianity and proposes to advance into the future on a secure basis of utopian atheism. The one creative force of permanent spiritual value was left out. No wonder the Muslim warriors view Europe as an easy target.

 http://www.spectator.co.uk/columnists/all/22378/the-message-of-a-great-european-cathedral.thtml

For more Paul Johnson articles read ‘The Spectator’ http://www.spectator.co.uk/faithbased/


Traduci / Translate

My Patron Saint

Archangel Gabriel

God's Messenger



Another beautiful day! Praise the Lord.

February 2010
M T W T F S S
« Jan   Mar »
1234567
891011121314
15161718192021
22232425262728

THE LATIN MASS


The most beautiful thing this side of heaven!




FALANGI, TRUPPE, DIVISIONI CORAZZATE. ECCO CHE AVANZA IL NUOVO CATTOLICO: INNAMORATO DI GESU', INTRANSIGENTE, MOVIMENTISTA, IL CROCIATO DEI VALORI, IL SOLDATO DI CRISTO, UN CUORE TRADIZIONALISTA, AMANTE DELLA MESSA DI TUTTI I TEMPI ...



e-campagna: Io sto con il Papa

IL CANTO DEL PARADISO


Dopo due millenni di studi, di ricerche e di esplorazioni scientifiche, la genesi del canto gregoriano resta un mistero irrisolto


RELIGIOUS LIBERTY MIGHT BE SUPPOSED TO MEAN THAT EVERYBODY IS FREE TO DISCUSS RELIGION. IN PRACTICE IT MEANS THAT HARDLY ANYBODY IS ALLOWED TO MENTION IT.



PRAY THE ROSARY


The story of our salvation!







Blog Stats

  • 143,889 hits

Clipart

Recent Comments

Lost Bear on O Causa Nostrae Laetitiae
Margaret Rose Bradle… on O Causa Nostrae Laetitiae
Deana Dodds on O Causa Nostrae Laetitiae
Margaret Rose Bradle… on O Causa Nostrae Laetitiae
Judith Golden on O Causa Nostrae Laetitiae

Visitor locations – first year

Visitor locations – current year



IN HOC SIGNO VINCES




INDIFFERENTISM is a mortal sin; a condemned heresy. That's the Catholic view of the matter. INDIFFERENTISM paves the way to MORAL RELATIVISM. I have been accused of the opposite of ‘Indifferentism’, which is defined as ‘Rigorism’, and the charge is not without some merit. I believe in a rigorous following of Church doctrine and in strict accuracy in proper Catholic catechesis, and I openly attack watered-down Catholic doctrine and catechesis whenever and wherever I encounter it. Many friends scold me saying that for me it’s either my way or the highway. But here’s the thing … it’s not my way; I didn’t make up all (or any of) the rules of Catholicism. I’ve been told “you’re too rigid in your doctrine,” as if it were my doctrine. When it comes to Catholic catechesis, there is only one Church teaching, and it is represented in the Catechism of the Catholic Church. I’m prepared to defend any item in it, against any opponent. I draw the line at ‘indifferentism’ and ‘moral relativism’. All belief systems are not the same. The ones who push it the most are the ones who seek to replace it with something less. Again, indifferentism paves the way to moral decay. Don’t let it seep into your thinking. May you please God, and may you live forever.

“Oremus pro beatissimo Papa nostro Benedicto XVI: Dominus conservet eum, et vivificet eum, et beatum faciat eum in terra, et non tradat eum in animam inimicorum eius.”



Powered by WebRing®.
This site is a member of WebRing.
To browse visit Here.
Catholic Blogs Page




Italian Bloggers
Religion Blogs


Don't consider abortion ...


... give a child the chance to tell you how much life is appreciated



WARNING!!! This blog is heretic repellent ...


MODERN CATHOLICS SEE THE CHURCH AS AN ‘OLD-FASHIONED’ DISCRIMINATORY INSTITUTION OF WHICH THEY ARE ASHAMED – A TRADITIONAL CATHOLIC WILL DIE TO DEFEND IT.

MODERN CATHOLICS WOULD JUST AS SOON LEAVE THE CHURCH FOR A TRENDY ALTERNATIVE IF THEY DON’T GET THEIR WAY – A TRADITIONAL CATHOLIC WILL REMAIN UNTIL THE END OF TIME.


THE CHURCH MILITANT NOW, MORE THAN EVER, NEEDS STRONG WARRIORS.




The Catholic Church doesn’t need progressives, Nor does it need Reactionary Conservatives - It badly needs Catholic Traditionalists that practice faith, hope and charity. So don’t be shy! Come forward.

“When Christ at a symbolic moment was establishing His great society, He chose for its corner-stone neither the brilliant Paul nor the mystic John, but a shuffler, a snob, a coward - in a word, a man. And upon this rock He has built His Church, and the gates of Hell have not prevailed and will not prevail against it. All the empires and the kingdoms have failed because of this inherent and continual weakness, that they were founded by strong men and upon strong men. But this one thing - the historic Catholic Church - was founded upon a weak man, and for that reason it is indestructible. For no chain is stronger than its weakest link.”
(G.K. Chesterton)



Anno Sacerdotale

Pope Benedict XVI has declared a “Year for Priests” beginning with the Solemnity of the Sacred Heart of Jesus on June 19, 2009. The year will conclude in Rome with an international gathering of priests with the Holy Father on June 19, 2010.
******

Quest'anno sia anche un'occasione per un periodo di intenso approfondimento dell'identità sacerdotale, della teologia del sacerdozio cattolico e del senso straordinario della vocazione e della missione dei sacerdoti nella Chiesa e nella società.
******

Let your light so shine before men that, seeing your good works, they may glorify your Father in Heaven. (Matthew 5:16)
******

In Domino laudabitur anima mea.





"That sense of the sacred dogmas is to be faithfully kept which Holy Mother Church has once declared, and is not to be departed from under the specious pretext of a more profound understanding."- Pope Leo XIII, Testem Benevolentiae

Nessuno di noi entrerà in Paradiso senza portare con sé un fratello o una sorella. Ciascuno di noi deve uscire dalla folla e reggersi sulle proprie gambe, fiero di essere un Cattolico e capace di testimoniare la sua Fede.
Ci stiamo comportando come se la Fede Cattolica fosse un affare privato. Questo non è affatto vero. Penso che potremo andare molto, molto lontano, se riusciremo a convincere tutti i Cattolici a farsi carico della salvezza del mondo intero.
Il mondo ha bisogno di essere salvato e deve essere ciascuno di noi a farlo.




Cantate …


Cantate Domino canticum novum. Cantate Domino omnis terra. Cantate Domino et benedicite nomini Ejus. Annuntiate de die in diem salutare Ejus.

Causa nostrae laetitiae




“We can believe what we choose. We are answerable for what we choose to believe”.
(John Henry Newman)



Pueris manus imponit

Iesus vero ait eis - Sinite parvulos, et nolite eos prohibere ad me venire - talium est enim regnum caelorum.




“There is another essential aspect of Christianity: the interior, the silent, the contemplative, in which hidden wisdom is more important than practical organizational science, and in which love replaces the will to get visible results”.
(Thomas Merton)



Lo Spirito Santo


Uno dei Suoi nomi è "Consolatore"!




Confession

Confession heals, confession justifies, confession grants pardon of sin. All hope consists in confession. In confession there is a chance for mercy. Believe it firmly. Do not doubt, do not hesitate, never despair of the mercy of God. Hope and have confidence in confession.




“Almeno sei volte durante gli ultimi anni mi sono trovato nella situazione di convertirmi senza esitazione al cattolicesimo, se non mi avesse trattenuto dal compiere il gesto azzardato l'averlo già fatto”.
(G.K. Chesterton)



"Whatsoever I have or hold, You have given me; I give it all back to You and surrender it wholly to be governed by your will. Give me only your love and your grace, and I am rich enough and ask for nothing more."

(St. Ignatius of Loyola - Spiritual Exercises, #234)



"Mia madre è stata veramente una martire; non a tutti Gesù concede di percorrere una strada così facile, per arrivare ai suoi grandi doni, come ha concesso a mio fratello e a me, dandoci una madre che si uccise con la fatica e le preoccupazioni per assicurarsi che noi crescessimo nella fede".
J.R.R. Tolkien scrisse queste parole nove anni dopo la morte di sua madre.






Be on your guard; stand firm in the faith; be men of courage; be strong. (1 Corinthians 16:13)




“Beati sarete voi quando vi oltraggeranno e perseguiteranno, e falsamente diranno di voi ogni male per cagion mia. Rallegratevi ed esultate perché grande è la vostra ricompensa nei cieli”.