Archive for May, 2017

Originally posted on CMRI

Rejecting the Impostor Church
(Letter to the Clergy of the Diocese of Rockford)

Michael Oswalt before his ordination in the traditional rite

By Rev. Michael Oswalt

Editor’s note: After a 6-year seminary course at Mundelein, a Conciliar seminary in Chicago, Michael Oswalt was ordained with the new rite of ordination. Although he adhered to traditional Catholic thinking in the seminary, his eyes were really opened to the effects of Modernism on the parish level, when he received his first assignment. By the grace of God, obtained especially through his daily Rosary and total consecration to Jesus through Mary, Michael became convinced that the new Conciliar Church is not truly the Catholic Church. The final ray of light came when his superior one day asked him: “Do you want to be a member of the pre-Vatican II Church or the post-Vatican II Church?” Michael knew he could no longer remain in the Conciliar Church. The following is the letter he sent to all priests in the diocese, in March, 2009, regarding the reasons he abandoned the Novus Ordo. He is now studying to be properly ordained to the priesthood with the traditional rites of the Church.

 


Dear fellow clergy of the Diocese of Rockford:

I have decided to leave the Diocese of Rockford for the reason that I have come to the conclusion that the changes enacted by Vatican II are not compatible with Roman Catholicism.

No one denies that Vatican II imposed deep and vast changes upon the Catholic Church. But all change is either accidental or substantial. If the changes wrought by Vatican II are merely accidental, then there could be no justification in mounting opposition to them, even if one found them to be distasteful. On the other hand, if these changes are substantial, then the changes of Vatican II represent nothing less than the establishment of a new religion which differs essentially from Roman Catholicism. In such a case it would be the duty of every Catholic, and especially priests, to resist these changes and strive to dispel them from Catholic buildings and institutions, as Catholics have striven in the past to drive out Arianism, Nestorianism, Protestantism and the many other heresies which have attempted to overtake the Roman Catholic Church.

For many years I have studied the differences between pre-Vatican II Catholicism and the post-Vatican II religion. These differences appeared to me to be profound. But in all cases I strove as best I could to give the benefit of the doubt to those who were promulgating these changes. In many cases I was driven to denial, that is, to a blinding of myself to facts which I knew in my heart were true, but which I could not face as true.

No one denies, furthermore, that the Faith which was believed and practiced up to the Second Vatican Council was Roman Catholicism, that is, the religion and Church founded by Our Lord Jesus Christ, which we believe to be the one, true Church outside of which there is no salvation. All must concede, therefore, that in order that the post-Vatican II religion qualify as truly Roman Catholic, it must conform substantially in all things with the pre-Vatican II Faith and practice. In other words, in order to legitimately and truthfully claim that we are Roman Catholic priests, it is necessary that there be a substantial continuity between the pre-Vatican II Faith and the post-Vatican II changes. If this substantial continuity is broken, then we as priests lose our link to Our Lord Jesus Christ, to the Roman Catholic Church, to every true Roman Pontiff who ever sat on the throne of Peter, to all of the saints of heaven, indeed to every Catholic who has preceded us in the Faith. We lose our claim to apostolicity, to unity of faith, to catholicity, and to sanctity. Indeed it would be difficult to think of anything more false, more absurd, more useless, nay more dangerous, than a priest who claims to be Catholic, but who has lost continuity with the sacred tradition of Roman Catholicism.

It remains for me, therefore, to prove this claim of discontinuity between present and past, a claim which for some may seem outlandish, but for other some a truth which lies deeply buried in their minds, and weighs heavily on their hearts. The evidence for the position which I am taking is indeed vast. It would require a book of many volumes to do justice to the evidence which must be presented. But I will present these convincing facts and arguments in a condensed manner, and invite at the same time all who may be interested to further reading in various books, web sites, and periodicals.

I will present the evidence in the following manner:

  1. the heresies contained in Vatican II;
  2. the heresy taught in the 1983 Code of Canon Law, and the sinful practices sanctioned by it;
  3. how the 1969 New Mass is false and non-Catholic worship, as it is a liturgical expression of the heresies of Vatican II;
  4. the heteropraxis of the Vatican II religion, that is, the confirmation of the heretical nature of Vatican II by the common observances and practices of the Vatican II religion, whether officially sanctioned and practiced by its hierarchy, or merely approved by silence on a universal level;
  5. how the sacraments have been altered substantially, leading in many cases to either invalidity or doubt of validity;
  6. the heresies which are publicly professed by Benedict XVI;
  7. how the four marks of the Catholic Church cannot be found in the new religion of Vatican II.

I will then summarize by pointing out that in the three essential elements of any religion, namely in doctrine, worship, and discipline, Vatican II and its subsequent changes have effected a substantial change of the Catholic Faith. From thence I will draw all of the logical conclusions, both speculative and practical.

The heresies contained in Vatican II. There are four principal heresies contained in this Council.

The first is that of ecumenism, found in the document Redintegratio Unitatis, which teaches that non-Catholic religions are means of salvation. This heretical doctrine was later emphasized in John Paul II’s Catechesi Tradendæ. This assertion is directly contrary to the doctrine that outside the Church there is no salvation, which Pope Pius IX called “a most well-known Catholic dogma.” Both the notion and the practices of ecumenism were condemned by Pope Pius XI in the encyclical Mortalium Animos of 1928.

The second heresy is that concerning the unity of the Church, namely that the Church of Christ is not exclusively identified with the Catholic Church, but merely subsists in it. This heretical doctrine is contained principally in Lumen Gentium, and its heretical meaning is confirmed in statements of John Paul II and Benedict XVI, particularly in the 1983 Code of Canon Law, in the 1992 Statement concerning Church and Communion, and in the Ecumenical Directory. It is contrary to the teaching of the Catholic Church, contained principally in Satis Cognitum of Pope Leo XIII, Mortalium Animos of Pope Pius XI, Mystici Corporis of Pope Pius XII, and in the condemnations of the “Branch Theory” made by the Holy Office under Pope Pius IX.

The third heresy is that of religious liberty, in Dignitatis Humanæ, which nearly word for word asserts the very doctrine which was condemned by Pope Pius VII in Post Tam Diuturnas, by Pope Gregory XVI in Mirari Vos, by Pope Pius IX in Quanta Cura, and by Pope Leo XIII in Libertas Præstantissimum. The teaching of Vatican II on religious liberty also contradicts the royalty of Jesus Christ in society as expressed in Quas Primas of Pope Pius XI, and the constant attitude and practice of the Church with regard to civil society.

The fourth heresy is that of collegiality which alters the monarchical constitution of the Catholic Church, with which she was endowed by the Divine Savior. The doctrine of Vatican II, confirmed by the 1983 Code of Canon Law, which states that the subject (the possessor) of the supreme authority of the Church is the college of bishops together with the pope, is contrary to the defined doctrine of the Council of Florence and of Vatican I.

The heresy taught in the 1983 Code of Canon Law, and the sinful practices sanctioned by it. The 1983 Code of Canon Law contains the heresy of Vatican II concerning the unity of the Church, contained in Lumen Gentium.1 It also permits sacrilege to the Blessed Sacrament, by approving of its reception by non-Catholics, which is a mortal sin, and permits communicatio in sacris with non-Catholics, which is also a mortal sin. In addition, the Ecumenical Directory of 1993 permits ecumenical practices which have always been taught by the Church to be mortally sinful.

How the 1969 New Mass is false and non-Catholic worship, as it is a liturgical expression of the heresies of Vatican II.

  1. It contains a heretical definition of the Mass in the original General Instruction;2
  2. it was composed with the express purpose of making an ecumenical liturgy, pleasing to Protestants, stripped of Catholic truths concerning the priesthood, the Holy Sacrifice of the Mass, and the Real Presence of Christ in the Holy Eucharist;
  3. it was composed with the help and input of six Protestant ministers, which shows the heretical spirit in which it was conceived and formulated;
  4. its authors systematically deleted from its prayers and lessons doctrines which would be offensive to heretics;
  5. it teaches, both by its omissions and its symbolism and gestures, heresies and errors concerning the priesthood, the Holy Sacrifice of the Mass, and the Real Presence of Christ in the Holy Eucharist;
  6. it is most probably invalid owing to a defect of intention which it causes in him who celebrates it, and owing, at least in the vernacular, to a blasphemous alteration of the words of Christ in the consecration formula;
  7. the original edition contained the Arian heresy in the fourth eucharistic prayer, by saying to God the Father: “You alone are God,” without any reference to the other Persons.3

The heteropraxis of the Vatican II religion — that is, the confirmation of the heretical nature of Vatican II by the common observances and practices of the Vatican II religion, whether officially sanctioned and practiced by its hierarchy, or merely approved by silence on a universal level. That Vatican II did indeed inject a new and false religion into the institutions of the Catholic Church can been seen from the years of abominable practices. These include:

  1. sins against the First Commandment of God in the form of ecumenical services of all kinds;
  2. pastoral and liturgical practices which implicitly condone homosexual sins;
  3. weird and profane liturgical aberrations, at times using indecently dressed girls and/or rites which are derived from paganism;
  4. the destruction of the Sacrament of Matrimony by indiscriminate granting of annulments, and for false reasons
  5. the implicit, or sometimes explicit, condoning of artificial birth control;
  6. the reign of heresy in Catholic seminaries, universities, and parochial schools;
  7. the substantial alteration of the Sacrament of Extreme Unction by conferring it upon those who are not in proximate danger of death;
  8. the practice of communion in the hand, with the result that what purports to be the Body and Blood of Christ is many times treated in a gravely sacrilegious manner.

How the sacraments have been altered substantially, leading in many cases to either invalidity or doubt of validity. Episcopal consecration was rendered invalid in the Latin rite by the introduction of the 1968 rite of the ordination of bishops. Although it purports to be using a form which is derived from the Eastern rites, in fact what was taken from these rites was not the essential form of episcopal consecration, but instead the ceremony for the installation of patriarchs, who were already consecrated. The 1968 rite of consecration fails to mention the grace of the episcopal dignity as the fullness of the priesthood.

There is no need to mention the enormity of this problem, that since 1968 the validity of bishops in the Latin rite has been gradually snuffed out, and with it the validity of the priests whom they attempt to ordain. Apart from every other consideration of Vatican II and its effects, this is by far the worst. In turn, it has invalidated or promises to invalidate every other sacrament except Baptism and Matrimony.

The validity, furthermore, of the Mass has been compromised by the intention of the rite, which is expressed in the General Instruction. In this document, the words of consecration, formerly set apart from the rest of the text and in bold type, are now referred to as the “institution narrative.” But if a priest, even validly ordained, says these words as merely an institution narrative, he does not consecrate, owing to lack of proper intention, the Body and Blood of Christ. Indeed, these very words, “institution narrative,” in referring to the sacred declaration of the priest, “This is My Body,” effecting Transubstantiation, are proof positive of the Protestant character of the New Mass.

The validity of the consecration of the wine is rendered doubtful by the false translation of pro multis as for all. Anyone with a fundamental knowledge of the original Greek knows that this is a mistranslation of these most sacred words, indeed a blasphemous distortion of the actual words of Christ. Because it is possible that these words are required for validity, the consecration of the wine at the New Mass is made doubtful, since this mistranslation could constitute a substantial alteration of the essential form.

But the Vatican II religion has abandoned the very idea of the necessity of matter and form, in any case, since John Paul II approved as valid “Masses” of the Assyrian church, a schismatic sect which descends from the Nestorians, in whose “Masses” there are no words of consecration. Such an approval abandons the Church’s universal teaching and practice concerning the validity of the sacraments, and is therefore heretical.

Other alterations have cast doubt upon the Sacraments of Extreme Unction, Confirmation, and Holy Orders.

The heresies which are publicly professed by Benedict XVI and other members of the Vatican II hierarchy. Benedict XVI teaches the following heresies, among others:

  1. That ecumenism does not seek that someone in another religion convert to the Catholic religion.
  2. That Jewish messianic expectation is not in vain.
  3. That there are perfectly good reasons to say that the Old Testament does not refer to Christ.
  4. Calling into doubt the dogma of the primacy of jurisdiction of the Roman Pontiff.
  5. The fact that he recognizes schismatic bishops as “pastors of the Church.”
  6. The fact that he hopes that Protestant sects not dissolve, but “that they will be strengthened in their confessions and in their ecclesial reality.”
  7. That the Catholic Church has no right to absorb other Churches, but instead that a “basic unity — of Churches that remain Churches, yet become one Church — must replace the idea of conversion.”
  8. That there is “the saving presence of the Lord in the [Protestant] Evangelical Lord’s Supper.”
  9. That Protestantism is not a heresy.
  10. That the “validity of the liturgy depends primarily, not on specific words, but on the community of the Church…”
  11. That the baptism of infants is a questionable practice.
  12. That the biblical creation story is in part based on pagan accounts.
  13. That the Koran, which explicitly denies the divinity of Christ and refers to women as cattle, is a holy book of a great religion for which he has respect.
  14. That there are such things as pagan saints.
  15. That non-Catholic religions are means of salvation.
  16. That the term “original sin” is misleading and imprecise.
  17. That the Church of Christ exists outside the boundaries of the Catholic Church.
  18. That the Church of Christ is divided.
  19. That the unity of the Church is still in the process of formation.
  20. That it is important that everyone can belong to the religion of his choice
  21. That there will be no resurrection of bodies from the dead.
  22. That in the Holy Eucharist, “Christ is in the bread,” thereby espousing Luther’s doctrine of impanation or consubstantiation.

This list could be much longer, but space does not permit us to elaborate further. (If anyone wishes to see references and quotations which substantiate these accusations of heresy, he may obtain them by requesting them from me).

How the four marks of the Catholic Church cannot be found in the new religion of Vatican II. The four marks of the Church, found in the Nicene Creed, are the essential characteristics of the true Church of Christ, by which it is distinguishable from false sects. But these four marks — one, holy, catholic, and apostolic — are missing from the Vatican II religion.

The new religion is not holy because of (1) its public profession and promulgation of heresy with regard to both faith and morals; (2) its false and evil disciplines; (3) the grave sins against the First Commandment which it condones and promotes in the name of ecumenism.

The new religion is not one, because the unity of faith has been completely destroyed in it. It has lost its unity of faith with the previous ages of the Church, since it has broken away from the ancient doctrines. It has, furthermore no unity of faith within itself. Indeed every doctrinal aberration is permitted. The only doctrinal sin after Vatican II is to adhere to the Catholic Faith as the one, true Faith.

The new religion is not catholic, or universal, since without unity of doctrine, without consistency with the past, catholicity is impossible. For catholicity is nothing else than to be one thing, i.e., one faith, one discipline, and one worship, applied to all places and times in the world. But I have already pointed out the break with the past in so many ways, as well as the interior doctrinal, disciplinary, and liturgical chaos which currently exists in the new religion. There is, therefore, no mark of catholicity.

Finally, there is no apostolicity. The Vatican II religion has dissolved the bonds of unity with the apostles in doctrine, worship and discipline. It has broken the line of apostolic succession by the invalid consecration of bishops. It has altered the Apostolic constitution of the Catholic Church by altering the notion and role of the Roman Pontiff.

In short, the new religion is nothing but a non-Catholic sect, just one of so many which have risen up in the past two thousand years in an attempt to alter the Church of Christ.

For this reason, after much prayer and reflection, I have decided to leave this religion which is alien to the Catholic Faith as it has been always known and practiced, and cherished by my Catholic ancestors. I want to die in the same faith as they did, and not in Modernism. I want to be a true Catholic priest, and say a valid and Catholic Mass, which sanctified souls so efficaciously for centuries, and built up the Church to the magnificent structure which it was in 1958, when Pope Pius XII passed away.

Since that fateful day of his passing, the Catholic Church has gone into a tailspin of decline, immorality, and misfortune. It has been reduced, miserably, to a small number of faithful who have undertaken to resist the onslaught of Modernism, so forcefully condemned by Saint Pius X. May God grant me the grace to live in the true and holy Catholic priesthood, and to die in the sacred Faith of our ancestors.

— Rev. Fr. Michael Oswalt

 


Footnotes

1The heretical notion of the Church is seen in Canons 825 and 844, where there is a distinction made of catholic [sic] members of Christ’s faithful versus Christ’s faithful (christifideles catholici vs. christifideles, the latter being used most often). Careful reading of this Code reveals very astute wording of the canons in such a fashion that no one could strictly identify Christ’s faithful with the members of the body of the Catholic Church. Rather it becomes very clear that Eastern schismatics and Protestants are considered to be members of “Christ’s faithful” and members of the Church, since they are baptized, and “constituted the people of God.” No mention is made of impeding the effect of baptism through adhering to heretical or schismatic sects, the public profession of heresy, or by exclusion by competent ecclesiastical authority. Instead, mere baptism makes you a part of the People of God, Christ’s faithful, the Church.

2This definition was quickly changed in the second edition, owing to its heretical nature.

3This too was later corrected because of its obvious heretical content.

Unfortunately, many are duped into believing that “Pope” John Paul II is a Catholic saint. Bishop Sanborn reminds us of some heresies and destruction wrought from the Novus Ordo/Vatican II leader.

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Novena to the Holy Ghost

May 26th, 2017 by Vigilo

Below are the prayers/readings for the Novena to the Holy Ghost. It is prayed each year on the nine days before the feast of Pentecost. This is the only novena which is required by Church law to be prayed publicly.

Novena to the Holy Ghost

 

FOREWORD

The novena in honor of the Holy Ghost is the oldest of all novenas since it was first made at the direction of Our Lord Himself when He sent His apostles back to Jerusalem to await the coming of the Holy Ghost on the first Pentecost. It is still the only novena officially prescribed by the Church. Addressed to the Third Person of the Blessed Trinity, it is a powerful plea for the light and strength and love so sorely needed by every Christian.

MANNER OF PRAYING THE NOVENA

Each day the meditation and prayer for the particular day is said, followed by one Our Father, one Hail Mary and seven Glory be to the Fathers, the Act of Consecration and the Prayer for the Seven Gifts.

 

Indulgences: “The faithful who devoutly assist at the public novena in honor of the Holy Ghost Immediately preceding the Feast of Pentecost, may gain:

An indulgence of 10 years on any day of the novena;

A plenary indulgence, if they  take part in at least five of the exercises, and moreover go to confession, receive Holy Communion and pray for the Holy Father’s intention.”Raccolta #284.

[My priest added the following – during a vacancy of the Holy See, to gain an indulgence which requires prayers “for the intentions of the Pope”  it is sufficient to pray for the general intentions which every true pope would have, or, as some would say, “for the intentions of the Church”. These intentions, according to theologians, are: 1. The spread of the Catholic Faith. 2. The liberty and exaltation of Holy Mother Church. 3. The conversion of sinners. 4. Peace and concord among Christian rulers. 5. The extirpation of heresy. (One does not have to explicitly advert to these intentions; a general intention to pray for them suffices). Unless a particular indulgence specifies otherwise, the Church has decreed that one Our Father, Hail Mary, and Glory Be are sufficient.]

For those who make the novena privately: “An indulgence of 7 years once on any day of their novena; A plenary indulgence on the usual conditions at the close of the novena; but if a public novena is held, this indulgence is available only to those who are lawfully hindered from taking part in the same.” Raccolta #284

 

“The faithful, who recite seven times the doxology “Glory be to the Father, etc.” with devotion in order to obtain the seven gifts of the Holy Ghost, are granted: An indulgence of 3 years.” Raccolta #285.

 

FIRST DAY

Holy Spirit! Lord of light!

From Thy clear celestial height,

Thy pure beaming radiance give!

 

The Holy Ghost

Only one thing is important—eternal salvation. Only one thing, therefore, is to be feared—sin. Sin is the result of ignorance, weakness, and indifference. The Holy Ghost is the Spirit of Light, of Strength, and of Love. With His sevenfold gifts, He enlightens the mind, strengthens the will, and inflames the heart with love of God. To ensure our salvation, we ought to invoke the Divine Spirit daily, for “The Spirit helpeth our infirmity. We know not what we should pray for as we ought. But the Spirit Himself asketh for us.”

 

Prayer

Almighty and eternal God, Who hast vouchsafed to regenerate us by water and the Holy Ghost, and hast given us forgiveness of all our sins, vouchsafe to send forth from heaven upon us Thy sevenfold Spirit, the Spirit of Wisdom and Understanding, the Spirit of Counsel and Fortitude, the Spirit of Knowledge and Piety, and fill us with the Spirit of Holy Fear. Amen.

Our Father, Hail Mary

Glory be to the Father (seven times)

Act of Consecration to the Holy Ghost (see last page below)

Prayer for the Seven Gifts of the Holy Ghost (see last page below)

 

SECOND DAY

Come, Thou Father of the poor!

Come, with treasures which endure!

Come, Thou Light of all that live!

 

The Gift of Fear

The gift of Fear fills us with a sovereign respect for God, and makes us dread nothing so much as to offend Him by Sin. It is a fear that arises, not from the thought of hell, but from sentiments of reverence and filial submission to our heavenly Father. It is the fear that is the beginning of wisdom, detaching us from worldly pleasures that could in any way separate us from God. “They that fear the Lord will prepare their hearts, and in His sight will sanctify their souls.”

 

Prayer

Come, O blessed Spirit of Holy Fear, penetrate my inmost heart, that I may set Thee, my Lord and God, before my face forever; help me to shun all things that can offend Thee, and make me worthy to appear before the pure eyes of Thy Divine Majesty in heaven, where Thou livest and reignest in the unity of the ever Blessed Trinity, God world without end. Amen.

 

Our Father, Hail Mary

Glory be to the Father (seven times)

Act of Consecration to the Holy Ghost 

Prayer for the Seven Gifts of the Holy Ghost

 

THIRD DAY

Thou, of all consolers best,

Visiting the troubled breast

Dost refreshing peace bestow

 

The Gift of Piety

The gift of Piety begets in our hearts a filial affection for God as our most loving Father. It inspires us to love and respect for His sake persons and things consecrated to Him, as well as those who are vested with His authority, His Blessed Mother and the Saints, the Church and its visible Head, our parents and superiors, our country and its rulers. He who is filled with the gift of Piety finds the practice of his religion, not a burdensome duty, but a delightful service. Where there is love, there is no labour.

 

Prayer

Come, O Blessed Spirit of Piety, possess my heart. Enkindle therein such a love for God, that I may find satisfaction only in His service, and for His sake lovingly submit to all legitimate authority. Amen.

 

Our Father, Hail Mary

Glory be to the Father (seven times)

Act of Consecration to the Holy Ghost

Prayer for the Seven Gifts of the Holy Ghost

 

FOURTH DAY

Thou in toil art comfort sweet

Pleasant coolness in the heat;

Solace in the midst of woe.

 

The Gift of Fortitude

By the gift of Fortitude, the soul is strengthened against natural fear, and supported to the end in the performance of duty. Fortitude imparts to the will an impulse and energy which move it to undertake without hesitancy the most arduous tasks, to face dangers, to trample under foot human respect, and to endure without complaint the slow martyrdom of even lifelong tribulation. “He that shall persevere unto the end, he shall be saved.”

 

Prayer

Come, O Blessed Spirit of Fortitude, uphold my soul in times of trouble and adversity, sustain my efforts after holiness, strengthen my weakness, give me courage against all the assaults of my enemies, that I may never be overcome and separated from Thee, my God and greatest Good. Amen.

 

Our Father, Hail Mary

Glory be to the Father (seven times)

Act of Consecration to the Holy Ghost

Prayer for the Seven Gifts of the Holy Ghost

 

FIFTH DAY

Light immortal! Light Divine!

Visit Thou these hearts of Thine,

And our inmost being fill.

 

The Gift of Knowledge

The gift of Knowledge enables the soul to evaluate created things at their true worth — in relation to God. Knowledge unmasks the pretense of creatures, reveals their emptiness, and points out their only true purpose as instruments in the service of God. It shows us the loving care of God even in adversity, and directs us to glorify Him in every circumstance of life. Guided by its light, we put first things first, and prize the friendship of God beyond all else. “Knowledge is a fountain of life to him that possesseth it.”

 

Prayer

Come, O Blessed Spirit of Knowledge, and grant that I may perceive the will of the Father; show me the nothingness of earthly things, that I may realize their vanity and use them only for Thy glory and my own salvation, looking ever beyond them to Thee, and Thy eternal rewards. Amen.

 

Our Father, Hail Mary

Glory be to the Father (seven times)

Act of Consecration to the Holy Ghost

Prayer for the Seven Gifts of the Holy Ghost 

 

SIXTH DAY

Light immortal! Light Divine!

Visit Thou these hearts of Thine,

And our inmost being fill.

 

The Gift of Understanding

Understanding, as a gift of the Holy Ghost, helps us to grasp the meaning of the truths of our holy religion. By faith we know them, but by Understanding we learn to appreciate and relish them. It enables us to penetrate the inner meaning of revealed truths and through them to be quickened to newness of life. Our faith ceases to be sterile and inactive, but inspires a mode of life that bears eloquent testimony to the faith that is in us; we begin to “walk worthy of God in all things pleasing, and increasing in the knowledge of God.”

 

Prayer

Come, O Spirit of Understanding, and enlighten our minds, that we may know and believe all the mysteries of salvation; and may merit at last to see the eternal light in Thy light; and in the light of glory to have a clear vision of Thee and the Father and the Son. Amen.

 

Our Father, Hail Mary

Glory be to the Father (seven times)

Act of Consecration to the Holy Ghost

Prayer for the Seven Gifts of the Holy Ghost

 

SEVENTH DAY

Heal our wounds — our strength renew;

On our dryness pour Thy dew;

Wash the stains of guilt away!

 

The Gift of Counsel

The gift of Counsel endows the soul with supernatural prudence, enabling it to judge promptly and rightly what must be done, especially in difficult circumstances. Counsel applies the principles furnished by Knowledge and Understanding to the innumerable concrete cases that confront us in the course of our daily duty as parents, teachers, public servants and Christian citizens. Counsel is supernatural common sense, a priceless treasure in the quest of salvation. “Above all these things, pray to the Most High, that He may direct thy way in truth.”

 

Prayer

Come, O Spirit of Counsel, help and guide me in all my ways, that I may always do Thy holy will. Incline my heart to that which is good; turn it away from all that is evil, and direct me by the straight path of Thy commandments to that goal of eternal life for which I long. Amen.

 

Our Father, Hail Mary

Glory be to the Father (seven times)

Act of Consecration to the Holy Ghost

Prayer for the Seven Gifts of the Holy Ghost

 

EIGHTH DAY

Bend the stubborn heart and will;

Melt the frozen, warm the chill;

Guide the steps that go astray!

 

The Gift of Wisdom

Embodying all the other gifts, as charity embraces all other virtues, Wisdom is the most perfect of the gifts. Of wisdom it is written “all good things came to me with her, and innumerable riches through her hands.” It is the gift of Wisdom that strengthens our faith, fortifies hope, perfects charity, and promotes the practice of virtue in the highest degree. Wisdom enlightens the mind to discern and relish things divine, in the appreciation of which earthly joys lose their savor, whilst the Cross of Christ yields a divine sweetness according to the words of the Savior: “Take up thy cross and follow Me, for My yoke is sweet, and My burden light.”

 

Prayer

Come, O Spirit of Wisdom, and reveal to my soul the mysteries of heavenly things, their exceeding greatness, power and beauty. Teach me to love them above and beyond all passing joys and satisfactions of the earth. Help me to attain them and possess them for ever. Amen.

 

Our Father, Hail Mary

Glory be to the Father (seven times)

Act of Consecration to the Holy Ghost

Prayer for the Seven Gifts of the Holy Ghost

 

NINTH DAY

Thou, on those who evermore

Thee confess and Thee adore,

In Thy sevenfold gifts, descend:

Give them comfort when they die;

Give them life with Thee on high;

Give them joy which never ends. Amen.

 

The Fruits of the Holy Ghost

The gifts of the Holy Ghost perfect the supernatural virtues by enabling us to practice them with greater docility to divine inspiration. As we grow in the knowledge and love of God under the direction of the Holy Spirit, our service becomes more sincere and generous, the practice of virtue more perfect. Such acts of virtue leave the heart filled with joy and consolation and are known as Fruits of the Holy Spirit. These fruits in turn render the practice of virtue more attractive and become a powerful incentive for still greater efforts in the service of God, to serve Whom is to reign.

 

Prayer

Come, O Divine Spirit, fill my heart with Thy heavenly fruits, Thy charity, joy, peace, patience, benignity, goodness, faith, mildness, and temperance, that I may never weary in the service of God, but by continued faithful submission to Thy inspiration, may merit to be united eternally with Thee in the love of the Father and the Son. Amen.

 

Our Father, Hail Mary

Glory be to the Father (seven times)

Act of Consecration to the Holy Ghost

Prayer for the Seven Gifts of the Holy Ghost

 

 

Act of Consecration to the Holy Ghost

On my knees before the great multitude of heavenly witnesses, I offer myself soul and body to Thee, Eternal Spirit of God. I adore the brightness of Thy purity, the unerring keenness of Thy justice, and the might of Thy love. Thou art the Strength and Light of my soul. In Thee I live and move and am. I desire never to grieve Thee by unfaithfulness to grace, and I pray with all my heart to be kept from the smallest sin against Thee. Mercifully guard my every thought and grant that I may always watch for Thy light and listen to Thy voice and follow Thy gracious inspirations. I cling to Thee and give myself to Thee and ask Thee by Thy compassion to watch over me in my weakness. Holding the pierced Feet of Jesus and looking at His Five Wounds and trusting in His Precious Blood and adoring His opened Side and stricken Heart, I implore Thee Adorable Spirit, helper of my infirmity, so to keep me in Thy grace that I may never sin against Thee. Give me grace O Holy Ghost, Spirit of the Father and the Son, to say to Thee always and everywhere, “Speak Lord, for Thy servant heareth.” Amen.

 

Prayer for the Seven Gifts of the Holy Ghost

O Lord Jesus Christ, Who, before ascending into heaven, didst promise to send the Holy Ghost to finish Thy work in the souls of Thy Apostles and Disciples, deign to grant the same Holy Spirit to me, that He may perfect in my soul the work of Thy grace and Thy love. Grant me the Spirit of Wisdom that I may despise the perishable things of this world and aspire only after the things that are eternal, the Spirit of Understanding to enlighten my mind with the light of Thy divine truth, the Spirit of Counsel that I may ever choose the surest way of pleasing God and gaining Heaven, the Spirit of Fortitude that I may bear my cross with Thee, and that I may overcome with courage all the obstacles that oppose my salvation, the Spirit of Knowledge that I may know God and know myself and grow perfect in the science of the Saints, the Spirit of Piety that I may find the service of God sweet and amiable, the Spirit of Fear that I may be filled with a loving reverence towards God, and may dread in any way to displease Him. Mark me, dear Lord, with the sign of Thy true disciples and animate me in all things with Thy Spirit. Amen.

 

© 1912, Holy Ghost Fathers

 

JMJ – IOGD

The Torments of Hell

May 26th, 2017 by Vigilo

As you will soon read, remember it was Divine Providence that brought you to this post; that you may give up sin, and be preserved from hell.

When we sin, we offend God. The offenses come with just punishments. While sin, especially in these modernist times, may seem trivial to many people; they are actually of very grave matter. This sermon transcript by Father Desposito gives a few examples of the just punishments of sin in the torments of hell. Imagining the pain associated with the described torments of hell, and that these are just punishments, we can get a better realization of the seriousness of sin.

The Torments of Hell

“Gather up first the cockle, and bind into bundles to burn.”—Matt. 13:30

In the Name of the Father, and of the Son, and of the Holy Ghost.

The gospel of the day has given us an image of what is going to happen to the person who dies in the state of mortal sin. I will speak today about Hell, the pain of fire, and other pains that torment the senses of the damned. The final lot of sinners who abuse the Divine Mercy is to burn in the fire of hell. God threatens hell not to send us there, but to deliver us from that place of torment. When you hear a sermon about Hell, keep in mind that Divine Providence has ordered this to happen, that you may be preserved from Hell, and that you may give up sin, which alone can lead you to Hell.

Perhaps you have heard Anti-Pope Francis saying that evil people do not go to Hell, but are annihilated, destroyed….and that’s a heresy. It is certain and of faith that there is a Hell. After judgment, the just shall enjoy the eternal glory in paradise, and sinners shall be condemned to suffer the everlasting chastisement reserved for them in Hell. In Sacred Scripture we read, “And these shall go into everlasting punishment, but the just into life everlasting.” The same Scriptures tell us that Hell is a place of torments, it is a place of suffering where each of the senses and powers of the damned has its proper torment, and in which the torments of each person will be increased in proportion to the forbidden pleasures in which he indulged.

We read in the book of the Apocalypse, “As much as she hath glorified herself and lived in delicacies, so much torment and sorrow give ye to her.” In offending God the sinner does two evils…..he abandons God, deserving good, who is able to make him happy….. and turns to creatures who are incapable of giving any real happiness to the soul. Since the sinner turns his back on God, he shall be tormented in hell by the pain arising from the loss of God. And since in offending God, he turns to creatures, he shall be justly tormented by the same creatures and principally by fire.

The vengeance on the flesh of the ungodly is fire and worms. Fire and the remorse of conscience are the principal means by which God takes vengeance on the flesh of the wicked. Hence, in condemning the reprobate to Hell, Jesus Christ commands them to go into eternal Fire. We read in St Matthew, “Depart from Me you cursed into everlasting fire.” This fire then shall be one of the most cruel executioners of the damned. Even in this life, the pain of fire is the most terrible of all torments. But St. Augustine says that in comparison of the fire of Hell, the fire of this
earth is no more than a picture compared with reality.

St. Anselm teaches that the fire of Hell as far surpasses the fire of this world, and the fire of the real exceeds that of the painted fire. The pain then produced by the fire of hell is far greater than that which is produced by our fire, because God has made the fire of this earth for the use of man, but he has created the fire of hell purposely for the chastisement of sinners.

In St Luke we read, “And the rich man also died: and he was buried in Hell.” So the damned are buried in the fire of Hell. Hence, they have an abyss of fire below, and an abyss of fire above, and an abyss of fire on every side. St. Alphonsus says that as a fish in the sea is surrounded by water, so the unhappy reprobate are encompassed by the fire on every side.

This fire shall torment the damned not only externally, but also internally. It will burn in the bowels, the heart, the brains, the blood within the veins, and the marrow within the bones. St. Alphonsus points out that certain sinners can not bear to walk under a strong sun, or to remain before a large fire in a closed room. They cannot even enjoy a spark from a candle, but they do not fear the fire of Hell. A fire which, according to the prophet Isaias, not only burns, but devours the unhappy damned. Continue, says Saint Peter Damian, to the sinner who indulges in impurity, continue to satisfy your flesh. A day will come, or rather an eternal night, when your impurities like pitch, shall nourish a fire within your very bowels.

According to St. Cyprian, the impurities of the wicked shall boil in the very fat which will issue from their accursed bodies.

St. Jerome teaches that in this fire, sinners shall suffer not only the pain of the fire, but also all the pains which men endure on this earth. Many are so attached to the pleasures and comforts of this earth, that he does not even want to think about pain or suffering. He avoids even the thought of pain while on this earth. Imagine how much more he will suffer when faced with the reality of eternal torments.

Another consideration, the fire itself will bring with it the pain of darkness. Hell is called a land of darkness, covered with the shadow of death. The damned shall never see light. The fire of this world, as we know, gives light, but the fire of hell is utter darkness. St. Basil says that in Hell, the Lord separates the fire that burns from the flame which illuminates. And therefore, this fire burns, but gives no light. St. Albert the Great explains this passage more concisely by saying that God divides the heat from the Light. St. Thomas teaches that in Hell, there is only so much light as is necessary, to torment the damned by the sight of their associates and of the Devils. And according to St. Augustine, the mere sight of these infernal monsters, excites sufficient terror to cause the death of all the damned, if they were capable of dying.

To suffer a burning thirst without having a drop of water to quench it, is intolerably painful. In your spare time, Google the symptoms for dehydration….that’s nothing compared with the thirst suffered in Hell. So great is the thirst of the damned, that if one of them were offered all the water on this earth, he will exclaim, ‘All this water is not sufficient to extinguish the burning thirst which I endure.’ In the gospel of St. Luke, we read that rich man who was in Hell cried out and said, “Father Abraham have mercy on me, and send Lazarus that he may dip the tip of his finger in water to cool my tongue, for I am tormented in this flame.” St. Alphonsus adds the rich glutton has not obtained, and shall never obtain this drop of water as long as God shall be God.

The reprobate shall be likewise tormented by the stench which pervades Hell. The stench shall arise from the very bodies of the damned. Out of their carcasses shall arise a stink. We read in Isaias that the bodies of the damned are called carcasses, not because they are dead, for they are living and shall be forever alive in pain, but because the stench which they exude. St. Bonaventure says that if the body of one of the damned were placed in the earth, it would by its stench, be sufficient to cause the death of all men. How intolerable then must it be to live forever in the dungeons of Hell, in the midst of the immense multitude of the damned.

Some people think that if they go to Hell, at least they will have the company of other people. But St. Thomas responds, in Hell, the society of the reprobate shall cause an increase, and not a diminution of misery. This society of the reprobate augments their misery, because each of the Damned is a source of suffering to all the others. They are tormented not only by the stench of their companions, but also by their screams, their lamentations.

You know how painful it is for a person who is trying to sleep to hear a barking of a dog, or the screams of a baby. The damned must listen unceasingly to the wailing and howling of their associates….not for a night, not for a thousand nights, but for all eternity, without the interruption of a single moment.

The damned are also tormented by the narrowness of the place in which they are confined. For although the dungeon of Hell is large, it will be too small for so many millions of the reprobate, who like sheep shall be heaped one over the other.

We learn from the Scriptures that they shall be pressed together like grapes in the wine press by the vengeance of an angry God. From this pressure shall arise the pain of immobility. And this is in the book of Exodus, let them become unmovable as a stone. In whatever position the damned shall fall into Hell, after the general judgment, whether on the side, or on the back, or with the head downwards….in that they must remain for eternity without being ever able to move foot, or hand, or finger, as long as God shall be God.

St. John Chrysostom says that all the pains of this life, however great they may be, are scarcely a shadow of the torments of the damned. The Reprobate then shall be tormented in all the senses of the body, they shall also be tormented in all the powers of the soul. Their memory shall be tormented by the remembrance of the years which they have received from God, for the salvation of their souls, and which they spent in laboring for their own damnation, by the remembrance of so many graces, and so many divine lights which they abused. Their understanding shall be tormented by the knowledge of the great happiness which they forfeited in losing their souls, heaven, and God, and by a conviction that this loss is irreparable.

They shall be tormented by seeing that whatsoever they ask or desire, shall be refused. In the Psalms we read, the desire of the wicked shall perish. In this life, however great may be the tribulations which we suffer, there is always some relief, some interruption. The damned must remain forever in a pit of fire, always in torture, always weeping, without ever enjoying a moments repose, and without any one showing them pity. At the very time that they are so much afflicted, the devils continually reproach them with the sins for which they are tormented, and they shall suffer, burn, live forever in despair. You yourselves have been the cause of your destruction.

Someone may ask whether the Saints, Our Lady, and God, who is called the Father of Mercies, take compassion on their miseries….and the answer is No.

The sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven. The Saints, represented by the stars, not only do not pity the damned, but they even rejoice in the vengeance inflicted on the injuries offered to their God. Neither can the Divine Mother pity them, because they hate her son. And Jesus Christ, who died for the love of them, cannot pity them, because they have despised his love, and have voluntarily brought themselves to perdition.

God bless you in the name of the Father, and of the Son, and of the Holy Ghost. Amen.

There are those who identify as Traditional Catholics, yet acknowledge Jorge Bergoglio as ‘Pope Francis’. They RECOGNIZE a legitimacy of ‘francis’ and the ‘popes’ before him, all the way back to Pius XII. Yet, realizing that the modernist church is heretical and contradicts the Catholic Church, they RESIST the false teachings as they understand them.

This is not a Catholic position, and Bishop Sanborn lays out the reasons why. Sedevacantism is the only possible explanation to the situation of the Church today. The Chair of St. Peter is vacant…

In March 2017, an Anglican liturgy was held at St. Peter’s Basilica in Rome. If the Vatican were still Catholic, this would be a grave sin, and against Catholic doctrine.

During all of the “Reformation Commemorations“, just a few proofs of why this is sinful was discussed here.

For this particular incident, you can read the details from Novus Ordo Watch below……..

 

Profanation in Rome: Anglican Liturgy celebrated in St. Peter’s Basilica

 

Today is the fourth anniversary of Jorge Bergoglio’s election as head of the apostate Vatican II Sect. What’s a fitting way to mark that special day? How about an Anglican liturgy inside St. Peter’s Basilica at the altar of the Chair of St. Peter?

That’s exactly what happened today.

Curiously, the event was not advertised very much; but on Feb. 7, readers of this blog were informed of the upcoming sacrilege:

It remains to be seen if there will be a decent amount of news coverage or if the Vatican and other Novus Ordo news outlets will try to keep reporting on this to a bare minimum. At this point, certainly, coverage of the abomination is rather sparse, but there are two news links we do have:

The blasphemous spectacle took place today at 3:00 pm local time at the Vatican. The Anglican liturgy that was celebrated was not a “Mass” but what is known as “Choral Evensong”, which is basically the Anglican equivalent to Catholic Solemn Vespers. The liturgical rite was according to the 1662 Anglican Book of Common Prayer (see press release, footnote 3). Apparently the only way nowadays to get the Vatican to permit a liturgy from before 1962 is if you promise to use a non-Catholic one.

Who was in attendance? According to the report by Diane Montagna linked above, Anglican Archlayman David Moxon, director of the Anglican Centre in Rome, presided. The music was sung by the Choir of Merton College, Oxford. On the “Catholic” side, there was “Archbishop” Arthur Roche, Vatican Secretary of the Congregation for Divine Worship and the Discipline of the Sacraments, once appointed to this position by Benedict XVI. He gave a sermon. As for “Pope” Francis, no, he did not attend. But keep in mind that this doesn’t mean he doesn’t approve of the sacrilege. Although the official approval was given by “Cardinal” Angelo Comastri, who is “Archpriest” of St. Peter’s Basilica, this profanation could never have taken place without approval from the very top. And of course we all know what Francis thinks about joint worship with heretics and profaning the sacred.

Now it’s time for some pictures of the terrifying event (click on each one for a larger view):



 

There is also a very brief video available, albeit only of the procession at the conclusion of the service:

Aside from the fact that Anglican clergy do not possess valid ordinations, as Pope Leo XIII once defined infallibly and “Pope” Francis happily ignores — that is, they are all laymen or, as the case tends to be in our times, laywomen — the fact that joint worship with Protestants should take place at St. Peter’s Basilica in the Vatican, of all places, is a testimony to how rotten the Modernist Vatican II Sect really is. It is also another reason to believe that we are seeing in our times “the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place” (Mt 24:15).

The true Catholic position on Anglicanism and ecumenism has been pointed out on this web site many times, but it bears repeating:

Today’s sacrilegious and blasphemous occurrence of an Anglican liturgy at St. Peter’s Basilica ties in neatly with recent news from Rome, according to which the Vatican is reportedly working on an ecumenical “Mass” that would be used by “Catholics”, Anglicans, and other Protestants. It also gives some promising potential to “Cardinal” Coccopalmerio’s suggestion that we need to move beyond looking at sacraments so rigidly as only either valid or invalid.

Clearly, it is fitting that this blasphemous event should have occurred on the anniversary of the election of “Pope” Francis. It is also fitting that this should have taken place in front of the altar of the Chair of St. Peter, where the empty chair (sedes vacans) glaringly stared everyone in the face:

 

Some will say that this isn’t really a news story, since St. Peter’s Basilica has long been used for heretical worship insofar as the Vatican II Sect celebrates its own abominable worship service (the “Mass” of Paul VI) there. However, what happened today is different still: This time around, an openly non-Catholic religion, officially acknowledged as such by the Vatican II Church, has now been permitted to offer a liturgical prayer service inside St. Peter’s Basilica. It is unprecedented!

To be clear, though: Although this may have been a first for the Basilica of St. Peter, allowing heretics and schismatics to use Catholic sacred buildings is actually permitted in the Novus Ordo Sect. The door for it was opened by the Second Vatican Council, and it was formally enshrined in official church law by “Saint” John Paul II in his 1993 mammoth document, Directory for the Application of Principles and Norms on Ecumenism. See for yourself:

Catholic churches are consecrated or blessed buildings which have an important theological and liturgical significance for the Catholic community. They are therefore generally [!] reserved for Catholic worship. However, if priests, ministers or communities not in full communion with the Catholic Church do not have a place or the liturgical objects necessary for celebrating worthily their religious ceremonies, the diocesan Bishop may allow them the use of a church or a Catholic building and also lend them what may be necessary for their services. Under similar circumstances, permission may be given to them for interment or for the celebration of services at Catholic cemeteries.

(John Paul II, Directory for the Application of Principles and Norms of Ecumenism, March 25, 1993, n. 137)

Now, some may say that this explicitly states that Protestants must be lacking a place for their worship, as a condition for them being permitted to use a Catholic church. This is indeed true, but irrelevant, for two reasons: (1) It does not say that that this is the only scenario under which a Protestant service may be conducted in a Catholic church; (2) Even if it did say so, since the principle that Protestants are allowed to conduct their heretical services in Catholic churches under certain circumstances is admitted, the door has been opened to this sacrilege, and now it is merely a question of extending the circumstances under which it may happen. In other words, John Paul II put a wedge in the door, and now it is just a matter of opening it further and further since it is no longer closed. On what grounds could anyone argue that it is licit to allow Protestants to use a Catholic church for their worship if they have no other place, but not if some “spiritual advantage”, such as “furthering the cause of Christian unity”, suggests it (to use typical Vatican II speak)?

As a side note, we must mention that there is no such thing as Protestants “celebrating worthily their religious ceremonies”, since their religious ceremonies are per se odious to God. Objectively speaking, no heretical worship as such can possibly be “worthy” in God’s sight, so John Paul II’s phraseology right there implies the heresy of indifferentism. All heretical worship is false worship and is a sin against the First Commandment:

False worship is opposed to the truth of religion (e.g., Old Testament rites which signify that Christ is still to come), or of rites (e.g., Mass by a layman, Mass according to a form disapproved by the Church), or of facts (e.g., fictitious revelations, ecstasies, mysticism, miracles, relies), or of morals (e.g., human sacrifice, praises of God to the accompaniment of lascivious words or music, etc.).

(Rev. John McHugh & Charles Callan, Moral Theology, Vol. II, n. 2274)

Since heretical worship is always at the very least “opposed to the truth of religion”, it constitutes false worship.

That’s how a Catholic looks at these things, but Catholicism has not been permitted in the Vatican for many decades now. Permitting a heretical liturgy to be celebrated inside St. Peter’s Basilica is even worse than what Francis permitted back in December 2015, when the facade of this venerable church was turned into a projector screen for the environmentalist climate-change religion. Remember?

Images and sounds of all sorts of creeping, howling, and grunting animals were displayed on the facade of the biggest Catholic church building on earth, which, we might remind everyone, was once consecrated for the purpose of offering a perfect worship to the Most Holy Trinity:

That this abomination took place on December 8, 2015 — the feast of the Immaculate Conception — added an additional insult to the already-grave injury.

We know what Holy Scripture says about the house of God, it sacredness, and those who defile it:

How terrible is this place! this is no other but the house of God, and the gate of heaven. (Gen 28:17)

Lift up thy hands against their pride unto the end; see what things the enemy hath done wickedly in the sanctuary. … They have set fire to thy sanctuary: they have defiled the dwelling place of thy name on the earth. (Ps 73:3,7)

And he saith to them: It is written, My house shall be called the house of prayer; but you have made it a den of thieves. (Mt 21:13)

Be not deceived, God is not mocked. (Gal 6:7)

A terrible day it will be when God’s judgment will punish the Novus Ordo Sect for all its blasphemies, sacrileges, heresies, and abominations.

Photo and video source:
Twitter users @ctrlamb / @robmerchant / @AnglicanCentre / @UKinHolySee