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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.


Ascensione del Signore

La festa di oggi ci invita a guardare il cielo come la nostra stabile dimora – ma anche a testimoniare con sacrificio la gioia di essere uniti a Gesù.  Una ‘struggente nostalgia’ deve invadere il nostro cuore, come leggiamo nelle vite dei santi:  il pensiero del cielo deve affascinare la nostra esistenza. Là siano fissi i nostri cuori dov’è la vera gioia.  Dove là?  Nel cielo ossia in Dio che è nel nostro cuore e che un giorno ci comunicherà la sua stessa gioia, che è il paradiso.  Gesù ostia è qui con noi.  Lui è il paradiso.

Dovremmo ripetere continuamente come i santi:  ‘Paradiso, paradiso, sei il mio grande sospiro, molto più delle nozze, della laurea, di ogni promozione, di ogni ricchezza, grandezza, onorificenza …’

La felicità del paradiso è partecipare allo stesso amore di Dio che ama (Padre), che è amato (Figlio) e che è Amore (Spirito Santo).

Santa Teresa d’Avila  racconta nelle sue opere:  ‘Mentre partecipavo a Messa vidi il corpo glorioso di Gesù.  Era di una bellezza e di una maestà incomparabili.  Se in cielo ci fosse solo il godimento della bellezza dei corpi gloriosi, se ne avrebbe una beatitudine immensa.  Gesù si mostrò a me adattandosi alle mie misere condizioni terrene.  Che cosa sarà in cielo dove si gode il corpo glorioso in tutto il suo splendore?  Io parlo solo del corpo di Gesù, ma che cosa sarà l’anima e che cosa la sua divinità?’ Continua santa Teresa:  ‘Ho visto meraviglie che non so descrivere.  Erano e sono inimmaginabili: la più piccola di esse mi colmava di gioia e mi faceva vedere la vanità e la ridicolezza di tutte le cose terrene.  Un immenso gaudio mi inondava anima e corpo.  Il Signore mi disse:  Vedi, figlia mia, che cosa perde chi si fa mio nemico? Dillo a tutti perché nessuno abbia a ripetere che nessuno mai ha visto il paradiso. Avrei voluto stare sempre lassù.  Le cose della terra mi sembravano spazzatura …  Mi scomparve quella paura strana e istintiva del pensiero della morte.  E’ felicissimo di morire chi serve e ama Dio: in un attimo, e neanche un attimo, si esce da un carcere per andare alla gioia, alla vita, alla soavità, all’amore senza fine.  Là si trova la nostra casa paterna.  In terra siamo in esilio.

(The Church has always celebrated Ascension Day on the 40th day after Easter Sunday and it always falls on a Thursday. It marks the end of Rogationtide.
Ten days after Ascension Day is Pentecost which marks the coming of the Holy Spirit to the disciples in prayer with Our Lady).

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.

Non ti dimenticherò mai

Dio è Padre. In queste tre parole è contenuta tutta la grandezza della divina misericordia. Per essere più precisi: Dio non è solo un padre, ma un padre e una madre allo stesso tempo.

L’amore paterno è quello che si destina a chi non esiste ancora, desiderando ardentemente di dargli la vita. E’ l’amore che avvolge il bambino con la sua forza, dopo averlo generato – l’amore che veglia in tutti gli istanti del giorno e della notte, previene tutti i pericoli, appoggia tutti i piccoli passi di questo essere fragile che tenta di camminare, lo dirige, lo sostiene, si fa piccolo con questo piccolo, in attesa del momento di farsi eroico e di immolarsi, se necessario – l’amore che a volte punisce, molto più spesso perdona, e non punisce se non per far meritare il perdono – l’amore che ama fino all’ultimo e che, disprezzato, insultato, maledetto, accompagna, nonostante tutto, fino all’estremo e con uno sguardo di tenero affetto, il figlio cattivo e colpevole – l’amore, infine, ultimo tocco che conclude il quadro, che dimentica il proprio onore di padre oltraggiato, i propri diritti profanati con la più nera ingratitudine, con la più indegna condotta, per correre, lui, l’offeso, verso l’offensore, se vede da lontano il figliol prodigo che torna da lui pentito.

Ecco l’amore paterno, tale quale la natura lo concede ai veri cuori di padre su questa terra.

Ma Dio ha la sua maniera di essere padre e madre nel contempo, che eccede infinitamente tutto questo. Nemo tam pater, tam mater nemo: nessuno è padre, nessuno è madre come Lui. Egli stesso ci dice, per mezzo della più brillante voce dei profeti dell’Antico Testamento, Isaia: ‘Si dimentica forse una donna del suo bambino, così da non commuoversi per il figlio delle sue viscere? Anche se queste donne si dimenticassero, io invece non ti dimenticherò mai’ (Is 49:15).

The gift of Love for God

In an address that is classical, St. Paul exhorts the Corinthians:  ‘Be zealous for better gifts. And I show you a more excellent way’. He then bursts into a paean of praise for charity, which is the best gift and the most excellent way, and finishes with the assertion: ‘And now there remain faith, hope and charity, these three – but the greatest of these is charity’. But not only is charity the most excellent, it is also the one essential virtue and way, for he writes: ‘If I speak with the tongues of men and of angels, and have not charity, I am become as a sounding brass and a tinkling cymbal. And if I should have all faith, so that I could remove mountains, and have not charity, I am nothing! And if I should distribute all my goods to feed the poor and if I should deliver my body to be burned, and have not charity, it profiteth me nothing’.

Those are St. Paul’s words – they are also the words of God, who is the author of all the inspired Scripture. There is no evading their meaning – it is quite clear. No matter what we do, unless we do it in the love of God, it profits us nothing. God wants our love, He will be satisfied with nothing else. That is what He principally looks for in our works. The things we do or achieve are not of primary value to God, for He can create them by a mere thought – or with just as much ease He can raise up other free agents to do what we do. But the love of our hearts is something unique, something no one else can give Him. True, He could create other hearts to love Him, but once He has created us and given us free will, the love of our particular heart is something unique and in a way irreplaceable. In any case, it is not for His own sake that He wants our love, but because He desires to make us happy with Him for ever, and He can only do that if we are in love with Him.

It might seem that that is something beyond our power or choice. One speaks in human relationship of ‘falling in love’ – it is not, as it were, something deliberate, something that can be done at will. That peculiar acquiring of a new and special interest in another person, and the develop-ment of a new power to love that person, which raises the whole level of the life of a man or woman and opens the door to the highest form of human happiness, seems to be something fortuitous, an accident, a stroke of luck. Whether that be so or not, there is a very close analogy between the human and the divine. But there is one important difference in regard to the love of God. There, instead of speaking of a soul falling in love, it would be nearer the truth if one spoke of love falling into the soul. For God gives us the love with which we are to love Him – more than that, He gives us the gift of wisdom, by which we acquire a taste and a relish for God and for His friendship and His ways. Both the love and the wisdom come from God – this will help us to understand the otherwise seemingly harsh treatment of the guest who, in the Gospel parable, came to the wedding-feast, without the ceremonial garment. Unless one realizes that such garments were provided by the host, one will not understand the host’s resentment at the guest’s refusal to avail of his kindness, and one will completely miss the parallel with the man who comes to the service of God without love in his heart.

For if there is one gift that is to be had for the asking – and there are many – it is the gift of love for God.

Partecipare con fervore

La vera partecipazione attiva alla Santa Messa è quella che ci rende vittime immolate come Gesù, che ottiene lo scopo di ‘riprodurre in noi i lineamenti dolorosi di Gesù’ (Pio XII), dandoci ‘la comunanza dei patimenti di Cristo e la conformità alla Sua Morte’ (Fil 3:10). San Gregorio Magno insegnava: ‘Il Sacrificio dell’altare sarà per noi un’Ostia veramente accetta a Dio, quando noi stessi ci faremo Ostia’. Per questo nelle antiche comunità cristiane i fedeli, per la celebrazione della Santa Messa, con a testa il Papa, si recavano in processione all’altare in abiti di penitenza, cantando le litanie dei Santi. Effettivamente, nell’andare a Messa, noi dovremmo ripetere con San Tommaso Apostolo: ‘Andiamo anche noi a morire con Lui’ (Gv 11:16).

Quando Santa Margherita Alacoque ascoltava la Santa Messa, guardando l’altare, non mancava mai di dare un’occhiata al Crocifisso (sempre al centro) e alle molte candele accese. Perché? Per imprimersi bene due cose nella mente e nel cuore: Il Crocifisso le ricordava quel che Gesù aveva fatto per lei, le candele accese le ricordavano quel che lei doveva fare per Gesù, ossia: sacrificarsi e consumarsi per Lui e per le anime.

Ogni giorno il re di Francia, San Luigi IX, ascoltava la Santa Messa in ginocchio, sul nudo pavimento. Un valletto una volta gli offrì un inginocchiatoio, ma il re gli disse: ‘Nella Messa Iddio si immola, e quando Dio si Immola anche i re si inginocchiano sul pavimento’.

Per partecipare così alla Santa Messa, il modo più semplice e fruttuoso è quello di impegnarsi a seguire attentamente il Sacerdote all’altare con l’aiuto del proprio messale. Così si vinceranno più facilmente le distrazioni e la noia (né la domenica si andrà in cerca – come fanno molti – della Messa più breve e più animata perché non vedono l’ora che finisca!).

Un giorno il papà di Guido di Fontgalland chiese al figliolo in che modo occupare tutto il tempo della Messa. ‘Durante la Santa Messa – rispose il santo ragazzo – la sola occupazione è di seguirla. Basta leggere con il Sacerdote le preghiere che egli recita all’altare, sono bellissime …’ E’ la stessa risposta che San Pio X diede a chi voleva sapere quali preghiere recitare durante la Santa Messa: ‘Seguite la Santa Messa, dite le preghiere della Messa!’

Anche San Pio da Pietrelcina, che amava la Messa di sempre più di ogni cosa, diceva spesso: ‘Nell’assistere alla Santa Messa accentra tutto te stesso al tremendo mistero che si sta svolgendo sotto i tuoi occhi: la Redenzione della tua anima e la riconciliazione con Dio’. Una volta gli venne chiesto: ‘Padre, come mai lei piange tanto durante la Messa?’ ‘Figlia mia’ – rispose Padre Pio – ‘che cosa sono quelle poche lacrime di fronte a ciò che avviene sull’altare? Torrenti di lacrime ci vorrebbero!’ E un’altra volta ancora gli fu detto: ‘Padre, quanto le tocca soffrire a stare per tutta la Messa in piedi, poggiato sulle piaghe sanguinanti dei piedi!’ e lui rispose: ‘Durante la Messa non sto in piedi – sto appeso’. Che risposta! Le due parole ‘sto appeso’ esprimono fortemente al vivo quell’essere ‘concrocifisso con Cristo’ di cui parla San Paolo (Gal 2:19) e che distingue la vera e piena partecipazione alla Messa dalla partecipazione vana, alla carlona, magari chiassosa.

Bellissimo è anche il piccolo episodio che si legge nella vita di San Benedetto. Un giorno, durante la Santa Messa, appena pronunziate le parole : ‘Hoc est  enim corpus meum’, San Benedetto udì una risposta proveniente dall’Ostia appena consacrata: ‘E’ anche il tuo, Benedetto!’ La vera partecipazione alla Santa Messa ci deve rendere ostia con l’Ostia.

Quando si è compreso che la Santa Messa ha un valore infinito, non fanno più meraviglia l’amore e la premura dei Santi nell’ascoltarla ogni giorno, anzi nell’ascoltarne ogni giorno più che potevano. Sempre Padre Pio un giorno disse ad un penitente: ‘Se gli uomini comprendessero il valore della Santa Messa, ad ogni Messa ci vorrebbero i carabinieri per tenere in ordine le folle di gente nelle Chiese’.

A Chinese Legend

Once upon a time, in the heart of the Western Kingdom, lay a beautiful garden. And there in the cool of the day was the Master of the Garden wont to walk. Of all the denizens of the garden, the most beautiful and most beloved was a gracious and noble bamboo. Year after year, Bamboo grew yet more noble and gracious, conscious of his Master’s love and watchful delight, but modest, and gentle withal. And often, when Wind came to revel in the garden, Bamboo would cast aside his grave stateliness, to dance and play right merrily, tossing and swaying and leaping and bowing in joyous abandon, leading the Great Dance of the Garden which most delighted the Master’s heart.

Now upon a day, the Master himself drew near to contemplate his Bamboo with eyes of curious expectancy. And Bamboo, in a passion of adoration, bowed his great head to the ground in loving greeting. The Master spoke: “Bamboo, Bamboo, I would use thee.”

Bamboo flung his head to the sky in utter delight. The day of days had come, the day for which he had been made, the day to which he had been growing hour by hour, the day in which he would find his completion and his destiny. His voice came low:

“Master, I am ready. Use me as thou wilt.”

“Bamboo ” — the Master ‘s voice was grave — “l would fain take thee and — cut thee down.”

A trembling of a great horror shook Bamboo. “Cut … me … down! Me … whom thou, Master, hast made the most beautiful in all thy garden … to cut me down! Ah, not that, not that. Use me for thy joy, 0 Master, but cut me not down.”

“Beloved Bamboo” — the Master’s voice grew graver still — “if I cut thee not down, I cannot use thee.”

The garden grew still. Wind held his breath. Bamboo slowly bent his proud and glorious head. There came a whisper:

“Master, if thou canst not use me but thou cut me down … then … do thy will and cut.”

“Bamboo, beloved Bamboo, I would … cut thy leaves and branches from thee also.”

“Master, Master, spare me. Cut me down and lay my beauty in the dust; but wouldst thou take from me my leaves and branches also?”

“Bamboo, alas, if I cut them not away, I cannot use thee.” The sun hid his face. A listening butterfly glided fearfully away.

And Bamboo shivered in terrible expectancy, whispering low.

“Master, cut away.”

“Bamboo, Bamboo, I would yet … cleave thee in twain and cut out thine heart, for if I cut not so, I cannot use thee.”

Then was Bamboo bowed to the ground.

“Master, Master … then cut and cleave.”

So did the Master of the Garden take Bamboo and cut him down and hack off his branches and strip off his leaves and cleave him in twin and cut out his heart. And lifting him gently, carried him to where was a spring of fresh, sparkling water in the midst of his dry fields. Then pulling one end of broken Bamboo in the spring and the other end into the water channel in his field, the Master laid down gently his beloved Bamboo. And the spring sang welcome and the clear sparkling waters raced joyously down the channel of Bamboo’s torn body into the wailing fields. Then the rice was planted, and the days went by, and the shoots grew and the harvest came.

In that day was Bamboo, once so glorious in his stately beauty, yet more glorious in his brokenness and humility. For in his beauty he was life abundant, but in his brokenness he became a channel of abundant life to his Master’s world.

from The Book of Songs, Waley (author unknown)

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The most beautiful thing this side of heaven!


e-campagna: Io sto con il Papa


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



The story of our salvation!

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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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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 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”.