Archive for the 'Church teaching' Category

Our Moral Compass

Each of us has the power to make decisions, and the cumulative effect of those choices results in the goodness or badness of our society. Every action we take has an impact not just on us but on the world. All we need to do is look around us, pick up a daily paper, or watch the evening news to verify that there is much that is not right. A great deal of what is wrong is the result of the attitude and moral climate of our times. There are some who insist that this age has lost its ‘moral compass’.

As soon as we begin to speak of morality, there are those who object on the grounds that each person’s opinion is his or her own and equal to that of anyone else. For some, there can be no objective and commonly agreed-upon moral norm. For such persons, morality is an illusion. How many times have we heard that morality is a completely personal and subjective choice? This position is probably the most widespread and pernicious challenge to morality that our society has ever faced. The issue today in much of our public discourse – and certainly on talk shows – is: ‘Do values have any value?’

As Catholics, we recognize that there is more to life and human action than fleeting personal preference. Human existence is not a meaningless show of smoke and mirrors. Each one of us knows deep down at the very core of our being that there is such a thing as right and wrong – that, while the wrong choice may be alluring at the moment, it is a choice with lasting consequences. While individually we may not know the answer to every moral question, we are aware that there are answers – answers that oblige all of us.

There is right and wrong, human freedom, and the choice that each of us makes. At the core of human freedom is knowing and doing what we ‘ought’ to do rather than what we ‘can’ do. It is the voice of conscience that keeps reminding us what we ought to do even though there are enticing reasons to do otherwise.

Catholic morality is not only for Catholics. It is for everyone, because all are called to follow God’s law manifest in the natural moral order, revealed in the Ten Commandments, and made complete in Christ. Catholic morality is the authentic, central, and integral form of morality. It is the fullness of teaching on the human condition before God. Apart from faith in Christ, the great questions about the reality of feedom, the rationality of conscience, and the value of pursuing human good unselfishly cannot be fully answered. It is for this reason that we look to Jesus and listen to his Church.

Where do we go to know right from wrong in all of the myriad forms that moral issues appear today? Jesus has not left us orphans. The pledge of the Holy Spirit in the fourteenth chapter of John’s gospel is verified today as it has been for twenty centuries in the teaching office of the Church. In the many issues before us today, when decisions are presented with a range of good attached to each of the multiple choices, we need to listen to the sure and Spirit-led voice of the teaching office. It guides us in issues as complex and emotional as artificial insemination, physician assisted suicide, the massacre of the powerless, and the range of social justice, bioethical, and medical-moral dilemmas that manifest the complexity of the human condition.

It is true that morality is rooted in the natural moral order, because that order follows from God’s creation. But it is equally true that God chose to reveal the moral order in the old covenant, through the Decalogue, and in the new covenant through Christ. When the Church calls the faithful to specific moral teaching, it does so with the full weight and authority of Christ, who has empowered his Church to speak for him. At the same time, the Church presents cogent and compelling reasons for her teaching based on an appeal to human nature and the natural moral order that we all share.

Life is complex. Moral decisions are difficult. But we need not fear, because we have a sure moral guide. Christ reveals to us the way. He sends the Holy Spirit to guide us and he enlightens his Church in a way that we can with confidence and trust follow its teaching in matters of faith and morals.

An injury done to Christ

We have a special duty to everyone even in our thoughts. Rash judgments and suspicion, envy and ill-will against one’s neighbour, have no place in the deliberate thoughts of the true Catholic. Nearly all avoidance of evil and all practice of virtue must begin in our thoughts. If we deliberately allow ourselves to think evil, we shall soon find ourselves speaking evil and doing evil. Even in our thoughts and imagination we must apply the principles and ideals which we wish to be dominant in our daily life.

The faults of the tongue are innumerable, and it is noteworthy that even in people who are otherwise quite virtuous one often finds an uncharitable tongue. There is a wide field here for the practice of virtue and quest of holiness. So much so that the Holy Spirit tells us by pen of St. James: ‘If any man offend not in word, the same is a perfect man’ (James 3:2). Let us remember that every word we utter or every insinuation we make to the detriment of our neighbour is an injury done to Christ. There are occasions when one must speak unpleasant truths about one’s neighbour – for example, in a law court, or to avoid greater evil – but, normally, we are not allowed to speak evil of him, even when what we say is true.

A Catholic does his best to hide the faults of others, and will not listen to detraction. If detraction is wrong, calumny is still worse. And even quite good people do not seem to realize the responsibility they have for every single word they say about anyone else. Our neighbour’s honour and good name, his professional reputation and his personal character, should be as safe in our mouth as in our Lord’s. And it must be remembered that this is true even though we know that his private behaviour does not justify his public reputation. There are, however, circumstances in which we may have to give someone a charitable warning. But all tale-bearing and mischief-making, all imprudent revelations of another’s secret, all sowing of discord or exciting of suspicion are quite wrong, and are altogether incompatible with a true life in Christ. Not only do we separate ourselves from Him in the doing of these injuries, but we widen the breach inasmuch as these injuries are done to Him. We make public the very sins of which He has taken the shame upon Himself.

The really spiritual man is known by the kindness of his speech and still more by the kindness of his silence. He is always ready to find pity and sympathy for everyone. ‘To understand all is to forgive all’, and no man who knows his own weakness and his complete dependence upon God’s grace in the avoiding of sin, can ever be harsh with the faults of his neighbour. Even as human beings we should have a ‘fellow-feeling’ for one another, but as Catholics and members of  His Church, our mutual  sympathy should be much deeper.

Unity of the Faith

There are many reasons which show the necessity for an authoritative tribunal if the words of the Apostle ‘One Lord, one faith’ (Eph 4:5) are to be realized in every age and in the uttermost parts of the world.

Human nature is and always will be the same. Man is inclined to be independent in his views and tries to force his ideas on others, until he is shown to be evidently wrong. Nor does he sometimes stop even then. He persists in his error and resists the known truth, thus sinning against the Holy Spirit.

There will always be scandals in the Church, but Christ said ‘Woe to the world because of scandals. For it must needs be that scandals come, but nevertheless, woe to that man by whom the scandal cometh’ (Matt 18:7). God, however, permits this evil, that the faith of the elect may be strengthened. ‘Power is made perfect in infirmity’ (2 Cor 12:9).

This is especially true of our own times. All manner of literature floods the world. There are too many people who consider themselves the judges of everyone and of everything. Teachers of all kinds raise their chair of pestilence in every corner of our cities and villages. Perhaps the grand old Church is still there, or it has just made its appearance. Its doors are open. But most people pass by and go to hear those who suit their passions and inclinations. New fads are the order of the day. Wind and pride are sown in their hearts. Very little is left of the old and eternal truths, which Christ and the Apostles proclaimed to the world. ‘For there shall be a time, when they will not endure sound doctrine – but, according to their own desires, they will heap to themselves teachers, having itching ears, and will indeed turn away their hearing from the truth, but will be turned unto fables’ (2 Tim 4:3).

Thus is Christianity divided and subdivided. The books of Revelation are made the anvil of centuries, on which every Christian is allowed to pound at his own pleasure. Should not such a condition of things open the eyes of all Christians and make them realize the necessity of a living tribunal, to which Christ has committed the sacred right and duty of keeping intact, at any cost, the Deposit of Faith? ‘Preach the word, be instant, in season, out of season: reprove, entreat, rebuke, in all patience and doctrine’ (2 Tim 4:2).

But the world does not want Christ. Nations and societies are governed by their own laws. Living judges are appointed to interpret a dead-letter code of laws or by-laws, and their decisions are final and binding. The same treatment is not accorded the Church by those same children of the world. Are not perhaps the Scriptures and the laws made by man equally a dead letter in themselves? The Scriptures are indeed the Word of God but at the same time, they need living interpreters. If the laws of man, made by man and for man, need living and authoritative inter-preters for their enforce-ment, how much more does the Word of God need interpreters to explain it without error and enforce it with authority?

If the Scriptures are clear to understand, why did Martin Luther and his imitators make new catechisms of Christian doctrine? Why are libraries filled with innumerable books of interpretations, explanations and commentaries? Above all, why are there any churches where the Scriptures are explained, if the Scriptures are sufficient? And if there should be a church, why so many churches, of so many denominations, in every city and in every town?

If there is a clear statement in the Scriptures which all Christians should endeavor to put into execution, it is certainly the desire which Christ expressed in His prayer to the Eternal Father on the eve of His Passion and Death, ‘That they all may be one, as thou, Father, in me, and I in thee – that they also may be one in us’ (John 17:21).

What else do such words mean than that all Christ’s followers should first of all have the same faith? – ‘One Lord, one faith, one baptism’ (Eph 4:5).

Unfortunately, there are too many controversies which agitate and divide Christianity. How are they to be settled? If there must be a judge, can it be the Scriptures? Can the Scriptures speak and pronounce the sentence in such unmistakable terms that both litigants know who is right and who is wrong? Well did the old Roman wisdom proclaim more than 2000 years ago: ‘No one is judge in his own case’. Hence, it was not to the Scriptures, but to Peter and his successors that Christ said ‘confirm thy brethren’ (Like 22:32). Tertullian declared that ‘Religious controversies should not and cannot be settled only by the Scriptures because, not only does the Apostle forbid such disputes among Christians, but also because they bear no fruit. Avoid foolish questions (Titus 3:9) and genealogies, and contentions, and strivings about the law. For they are unprofitable and vain. What good will it do if what you will defend shall be denied – or on the contrary, what you will deny shall be defended? You will certainly lose nothing but your voice in the contention – you will gain nothing but bile from the blasphemy ‘ (Tertull. Prescript, XV). And he comes to the following unanswerable conclusion: ‘We must not have recourse to, nor constitute a fight on the Scriptures, in which victory is uncertain or none at all but the order of things required to be first proposed, and what is now only to be disputed: To whom belongs the Faith itself, whose are the Scriptures? By whom, and through whom, and when, and to whom was the authority to teach delivered, by which men are made Christians? For where the true Christian discipline and doctrine are shown to be, there will also be the truth of the Scriptures and of their interpretation and of all Christian Tradition’ (Tertull. C. XIX).

A living, infallible tribunal is therefore essential and necessary to keep intact, not only the Deposit of Faith and to propose it without error, but also to keep everywhere and at all times the Unity of the Faith, which is so essential in the Religion of Christ.

An incomprehensible reality

The central doctrine of the Catholic faith is the mystery of the Holy Trinity.

‘The history of salvation is identical with the history of the way and the plan by which God, true and one, The Father, the Son, and the Holy Spirit, reveals Himself to men, and reconciles and unites with himself those turned away from sin’ (Vatican General Catechetical Directory).

Three distinct persons, ONE GOD

The Holy Trinity is in the strictest sense of the word a mystery of faith. It is one of those incomprehensible realities that the First Vatican Council in its Dogmatic Constitution on the Catholic Faith describes as ‘hidden in God which, unless divinely revealed, could not come to be known’.

The fact that incomprehensible realities such as the Trinity can be grasped only by faith is in no way an affront to human reason. Divine mysteries are not contrary to human reason, nor are they incompatible with rational thought. Even in our relationship with other human persons, we must fall back upon faith – a form of human faith – to know the truth of their inmost lives and their love for us. When we speak of the inner life of God, it is a life so far beyond us that we can never completely and fully comprehend its true meaning. But, through faith, we can nonetheless be aware of the truth that God tells us about himself.

Centuries ago, St. Thomas Aquinas pointed out that ‘it is impossible to believe explicitly in the mystery of Christ without faith in the Trinity, for the mystery of Christ includes that the Son of God took flesh, that he renewed the world through the grace of the Holy Spirit, and again, that he was conceived by the Holy Spirit’. Obviously, we could not believe that Jesus is the Son of God and true God sent by the Father if we did not believe in the plurality of persons in one God. Neither would we be able to understand the meaning of eternal life, nor the grace that leads to it, without believing in the Trinity, for grace and eternal life are a sharing in the life of the most Holy Trinity.

The importance of the Trinity in Catholic teaching is evident from the beginning of the Church. When Christ sent the apostles forth to go and ‘make disciples of all nations’, He instructed them to baptize in the name of the Trinity:  ‘baptizing them in the name of the Father, and of the Son, and of the Holy Spirit’ (Matt 28:19). From the earliest centuries of the Church and in the most ancient professions of faith, we find a belief in the Trinity of the Father, the Son, and the Holy Spirit. The Athanasian Creed which dates from the fourth century, declares: ‘No the Catholic faith is this: that we worship one God in the Trinity, and the Trinity in unity … the Father is a distinct person, the Son is a distinct person, and the Holy Spirit is a distinct person, but the Father and the Son and the Holy Spirit have one divinity, equal glory and co-eternal majesty’.

The doctrine of the Trinity was not revealed with full clarity at the very beginning of God’s revelation to us. Only gradually, step by step, did God make known to His people the mystery of His inner life. What the New Testament teaches us is captured with clarity and reverence in the statements of the early councils of the Church that we use today: the Apostles’ Creed, the Nicene Creed, the Athanasian Creed.

The preface for the Mass on Holy Trinity Sunday summarizes our belief in what God has told us about Himself: ‘We joyfully proclaim our faith in the mysteries of your Godhead. You have revealed your glory as the glory also of your Son and of the Holy Spirit: three persons equal in majesty, undivided in splendor, yet one Lord, one God, ever to be adored in your everlasting glory’ (Roman Missal).

A Catholic England?

The Roman Catholic Church is a constant source of controversy, as the ongoing outrage over clerical sexual abuse shows. But the Church also inspires great devotion and loyalty. The Spectator recently hosted a very interesting debate under the title ‘England should be a Catholic Country again’ (The Spectator, 3 April 2010). I quote part of the passionate argument for the motion by Piers Paul Read:

‘A weak priest inspires contempt’, wrote Francois Renee de Chateaubriand in the early 19th century, ‘a vicious one excites abhorrence – but a good priest, meek, pious, without superstition, charitable, tolerant, is entitled to our love and respect’. As it was then, so it is now. There have been degenerate popes, corrupt bishops and, recently, paedophile priests. The abuse of children by priests excites a particular abhorrence, and the cover-up of these crimes by some bishops is as bad as anything that has occurred in the past.

However, the wickedness of a few priests should not obscure the selfless and often heroic ministry of the overwhelming majority who work tirelessly and with little recognition at the core business of the Catholic Church, the saving of souls, through the sacraments of baptism, confession and above all the Eucharist which lies at the heart of Catholic belief and worship. There are also the Church’s corporal works of mercy, such as feeding the hungry, clothing the naked, giving shelter to the homeless. And when it comes to these tangible expressions of that love of God and one’s neighbor, the Catholic Church, both now and in the past, has a record second to none.

The overwhelming majority left alone in their tireless work for our souls ...

The Church’s teaching on sexual ethics is, I suspect, a big stumbling block in today’s permissive society. Jesus makes it crystal clear to his disciples, by referring them to the first chapter of the Book of Genesis, that the heterosexual married couple is the aboriginal paradigm of humanity. ‘Have you not read’, he says to them, ‘that the creator from the beginning made them male and female, and that he said: This is why a man must leave father and mother, and cling to his wife, and the two become one body? They are no longer two, therefore, but one body’. How does this square up with today’s society? Clearly, not at all. We now have an institutionalization of sexual practices inimical to Catholic teaching – no fault divorce, gay adoption, same sex civil partnerships, etc., described by Pope Benedict as ‘pseudo forms of marriage that distort the Creator’s design and undermine the truth of our human nature’. The Catholic Church accepts that there is nothing sinful in being attracted to members of the same sex – it is involuntary. But a conflict arises when it comes to thoughts, words and deeds. Yet our politicians want to prevent Catholics from teaching an ethic on homosexuality which has existed since the beginning of history and is shared by all of the world’s religions. Nick Clegg has said that faith schools should be obliged by law to teach that there is nothing wrong with gay sex. Harriet Harman says that Catholic schools should be forced to employ teachers who reject Catholic teaching. David Cameron claims that ‘the Lord Jesus’ would favour the gay rights agenda. Elton John tells us that Jesus was in fact gay. How lucky we are to have so many Biblical scholars among our politicians and entertainers!

And there is birth control. People ridicule the Church’s teaching that every sexual act must be open to the transmission of life. At one time the Church of England shared that view but at the Lambeth Conference in 1930 it changed its mind. There are many church-going Catholics who refuse to accept it. Others assent to the teaching but find it difficult, if not impossible, to obey. But the dissociation of sex from procreation in the mindset of our culture has ramifications that extend far beyond the bedroom. It makes sex and end in itself. It raises expectations of sexual love that are rarely fulfilled. Partnerships are formed and then break up. There are fewer and fewer marriages and half of those that there are end in divorce. Recently the Conservative party has woken up to the damage done to England’s social fabric by the increasing number of broken homes. But think of what lies behind the cold statistics. Thing of the mute suffering of children when their parents part. There is much cant about protecting the rights of children but, as Pope John Paul II said, the right of a child to be brought up under one roof by its natural parents should be seen as one of the most fundamental of all human rights. And there is no doubt that it would be if children had the vote.

(…)

You may think that the link between people’s sex lives and the suffering of children is tenuous. Let me quote Matthew Parris, who so often puts things so well. ‘No man is an island’, he wrote. ‘There are ultimately no private acts. Everything we think, everything we say and do, however privately, shapes and influences us, our families and friends, and so touches the world outside. It is just fatuous to pretend that if a great many men are unashamedly making love to other men, however privately, that is without impact on the whole of society …’. What Matthew says about homosexuals applies equally to heterosexuals who embark on relationships where the love is tentative, probationary, conditional, not the wholehearted and fruitful giving of one’s entire person to the other which the Church teaches, and which we know in our hearts is the way love is meant to be.

The Catholic Church is not the preserve of the virtuous. A Catholic England would not be like Afghanistan under the Taleban. The Church is and has always been a refuge for sinners. We are a community of Prodigal Sons and Daughters. God loves the good and the bad alike. He understands human weakness. He forgives the sins of the repentant, and it is that confidence in God’s love, understanding and forgiveness, and the anticipation of an eternal destiny with God in heaven, that makes his yoke easy and his burden light.

There is no joy in the barren, selfish hedonistic individualism that defines our culture in the developed world today. It would greatly add to the sum of human happiness here in England if our country was Catholic once again.

The forgotten virtue

It is sometimes said of the Church’s teaching on human sexuality that, like the sixth commandment, it is primarily a list of ‘do nots’. Such a perception fails to take into account the profoundly human and beautiful vision of love that is the foundation for the Catholic Church’s moral teaching on marriage, human sexuality, and the integrity of the human person.

It is perhaps a com-mentary on our age and how far we have digressed from the path set out by the Creator that chastity is now a ‘forgotten virtue’.  Common amnesia concer-ning the value and place of chastity carries with it painful consequences. When we reflect on the offenses against the sixth commandment, we will find them rampant, condoned, and even encouraged in our age. The ‘lifestyles’ and ‘momentary commitments’ that are the storyline of most television ‘soaps’ and a great number of movies help form the attitudes and mores of our young people. In contrast, the Church holds up the image of personal integrity. Faithful to Scripture, the Church insists that love of God is incompatible with every form of fornication, sexual promiscuity, licentiousness, and other sexual behavior that deviates from the proper use of this gift from God. Christ warns that fidelity to God can be broken even by our desires (Matt 5:28).

The offenses against the sixth commandment are fed by lust.  The catechism defines this vice as ‘a disordered desire for or inordinate enjoyment of sexual pleasure’. First among the offenses against the marriage bond and family community is adultery, which grievously wounds a marriage, hurts the unity of the family, disrupts the proper relationship of parent and child. The distrust and doubt introduced into a family is evidence enough of why this action is considered wrong.

Offenses against the sixth commandment are not limited to those who are married. St. Paul in his first letter to the Corinthians points out a number of attacks on the virtue of chastity. Pornography attacks the dignity of human sexuality by rendering it a product and by reducing the person to nothing more than an object. While there may be temporary physical satisfaction, the attitude that it generates and what it says about another person is so degrading as to make it an offense against God’s law and the human community.

All sexual activity outside of marriage is wrong. The Church does not invent laws. It passes on and interprets what God has revealed through the ages. No one has the right to change what Jesus has taught. To do so would be to deprive people of saving truths that were meant for all time. Our faith teaches that a sexual relationship belongs only in marriage. Sex outside of marriage shows disrespect for the sacrament of marriage, the sacredness of sex, and human dignity. ‘Cohabitation’ or ‘living together’, when it refers to a man and woman who are sexually active and share a household though not married, cannot be reconciled with God’s plan for human sexuality and marriage.  It totally falls short of God’s plan. Sexual intimacy belongs only in marriage. Outside of marriage, sex is a lie. The action says: ‘I give you my whole self’ – but the man and woman are really holding back their commitment, their fertility, and their relationship with God. Before giving your body to another person, you need to give your whole life, and you need to receive your spouse’s whole life in return – and that can happen only in marriage.

God calls both heterosexual and homosexual persons to chastity.

While there are many ‘lifestyles’ and opinions on the meaning of life and sex, they fall short of the beauty of Christ’s plan for each of us. The Catholic vision of love holds out for us the promise that we can find in this life a communion of body and spirit, a level of happiness and joy, and the satisfaction and commitment that are signs of that ultimate completeness we will experience in heaven.

Sequences

If you get distracted you might miss it, the beautiful Easter Sequence Victimae Paschali Laudes. It’s a mere eighteen lines long and usually, no matter the tempo, it’s over in about a minute and a half. Then you will need to wait until next year to hear it again – the Church allows this hymn only from Easter Sunday through the octave thereof, inclusively. For me, it is the highlight of all the chant I hear the year round. Another Sequence, just a bit longer, which many think of still greater beauty, is the Veni Sancte Spiritus (may be the work of Pope Innocent III), sung only at Pentecost and again, through the octave of Pentecost.

There are five Sequences – these include Lauda Sion Salvatorem, written by St. Thomas Aquinas for the feast of Corpus Christi and Dies Irae, attributed to the friend of St. Francis of Assisi, Thomas of Celano, for the Requiem Mass. The Stabat Mater, sung on Friday in Passion Week and again on September 15th, the Feast of Mary of the Seven Sorrows, is the fifth one. If I’m not mistaken, the Novus Ordo retains only the Easter and Pentecost Sequences although frequently you hear them recited rather than sung.

By a rough calculation, you can trace the first Sequences to the ninth century. They became widespread by the tenth, and were at their zenith in the fourteenth century. Gathered into collections, in some places, their popularity eclipsed Gregorian chant. Each Sequence has its own characteristics, depending on its author and time of composition, but there are a few commonalities. Unlike hymns, which properly speaking you find in the breviary, these chants are not primarily poems. Rhyme does occur in some, especially the Veni Sancte Spiritus, where every third line of the Latin ends in ium. The melody is generally not repeated. Each stanza or couplet of stanzas enjoys it own. All are designed for back and forth choir singing, with the telling of a dogmatic truth as the goal, rather than an offering of praise.

The real beauty of the Sequences lies in their simple music and the concrete ways these occasionals bring home to us the profound truths of the Faith. Their strategic inclusion at major feasts draws us into the seasonal cycle of the Church, itself reflective of the life of Christ. Like much of the Mass, they remind us of the centuries-old practices of believers long forgotten.

Thus, at Easter we remember that Christ the Lamb has ransomed us, sinners all, and reconciled us to His Father. The Magdalene did truly see the sepulcher of the Risen Christ – Angels did witness His Resurrection. Now we believe and affirm these truths – now we beg for mercy.

Or consider, from Lauda Sion:

 Lo! Beneath the species dual

(Signs not things), is hid a jewel.

Far beyond creation’s reach!

Though His Flesh as food abideth,

And His Blood as drink – He hideth

Undivided under each.

What could be more instructive or clear? Similarly, the Holy Ghost, whom our Veni Sancte Spiritus implores to come, will truly grant the sevenfold gifts of grace so that we may die in peace and rest forever in joy before His face. With the Stabat Mater we beg to join in Mary’s sufferings just as she joined in Christ’s: At the Cross her station keeping, stood the mournful Mother weeping … make me feel as thou hast felt. And nothing quite captures the urgency in contemplating the final judgment like the words of the Dies Irae during a Requiem Mass:

O just, avenging Judge, I pray,

For pity take my sins away,

Before the great accounting-day.

I groan beneath the guilt, which Thou

Canst read upon my blushing brow;

But spare, O God, Thy suppliant now.

There is so much more to know, especially if you have an interest in music and its history or are curious about the development of the Mass.


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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 ...



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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.”



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