In case you missed it — February 2024

The COVID-19 “Vaccine’s” Harm
Continues to Be Further Disclosed

As Catholic Candle has shown in a January 2021 article, the first reason to avoid the COVID-19 mRNA gene therapy (which is falsely called a “vaccine”) is because it is a mortal sin of cooperating in the murders of innocent aborted babies who these pharmaceutical companies chose to use to develop the vaccine.[1]

As shown in this same article, the “new” liberal SSPX reversed it prior Traditional Catholic position and now follows the modernist Vatican in accepting the use of abortion-tainted injections including this evil Covid “vaccine”.[2]  As shown in this article, the SSPX previously condemned its current position.

In Catholic Candle’s January 2021 article, we warn of other harms which are also caused by this COVID-19 “vaccine”.[3] 

Since Catholic Candle published that article three years ago, there has been much additional evidence published about the harm caused by this COVID-19 “vaccine”.[4] 

Another study was just published on January 24, 2024.  Among its many important conclusions is:

applying these reasonable assumptions, the estimated harms of the COVID-19 mRNA injectables outweigh the rewards by nearly 14-fold.[5]

This entire study is filled with information showing the sloppiness, concealment of the truth, and other evils of the leftists pressing people to receive this evil gene therapy.  We recommend reading the entire study.  However, here we quote the conclusion section:


Careful, objective evaluation of COVID-19 mRNA product safety is crucial for upholding ethical standards and evidence-informed decision-making. Our narrative review concerning the registrational trials and the EUA’s [i.e., Emergency Use Authorization] aftermath offers evidence-informed insights into how these genetic vaccines were able to enter the market.  In the context of the two pivotal trials, safety was never assessed in a manner commensurate with previously established scientific standards either for vaccines or for GTPs [viz., gene therapy products], the more accurate classification of these products. Many key trial findings were either misreported or omitted entirely from published reports. The usual safety testing protocols and toxicology requirements were bypassed by the FDA and vaccine manufacturers, and the premature termination of both trials obviated any unbiased assessment of potential SAEs [i.e., serious adverse events ] due to an insufficient timeframe for proper trial evaluation.  It was only after the EUA that the serious biological consequences of rushing the trials became evident, with numerous cardiovascular, neurological, reproductive, hematological, malignant, and autoimmune SAEs identified and published in the peer-reviewed medical literature. Moreover, the COVID-19 mRNA vaccines produced via Process 1 and evaluated in the trials were not the same products eventually distributed worldwide; all of the COVID-19 mRNA products released to the public were produced via Process 2 and have been shown to have varying degrees of DNA contamination. The failure of regulatory authorities to heretofore disclose process-related impurities (e.g., SV40) has further increased concerns regarding safety and quality control oversight of mRNA vaccine manufacturing processes.

Since early 2021, excess deaths, cardiac events, strokes, and other SAEs have often been wrongly ascribed to COVID-19 rather than to the COVID-19 mRNA vaccinations.  Misattribution of SAEs to COVID-19 often may be due to the amplification of adverse effects when mRNA injections are followed by SARS-CoV-2 subvariant infection.  Injuries from the mRNA products overlap with both PACS [“post-acute COVID-19 syndrome”] and severe acute COVID-19 illness, often obscuring the vaccines’ etiologic contributions. Multiple booster injections appear to cause immune dysfunction, thereby paradoxically contributing to heightened susceptibility to COVID-19 infections with successive doses. For the vast majority of adults under the age of 50, the perceived benefits of the mRNA boosters are profoundly outweighed by their potential disabling and life-threatening harms. Potential harms to older adults appear to be excessive as well. Given the well-documented SAEs and unacceptable harm-to-reward ratio, we urge governments to endorse and enforce a global moratorium on these modified mRNA products until all relevant questions pertaining to causality, residual DNA, and aberrant protein production are answered.[6]

Catholic Candle readers know that the most important reason to refuse the COVID-19 “vaccine” is because it gravely harms souls, viz., it is a mortal sin because of its link to murder.  But we should thank God for also protecting us from this evil concoction because it is such a grave harm to bodies as well.

Truly, as St. Paul infallibly teaches us, all things work together unto the Good for those who love God!  Romans, 8:28.


[5]           Appendix 2, of this study; Mead M, Seneff S, Wolfinger R, et al. (January 24, 2024) COVID-19 mRNA Vaccines: Lessons Learned from the Registrational Trials and Global Vaccination Campaign. Cureus 16(1): e52876. doi:10.7759/cureus.52876, found here:!/ (emphasis added).


[6]           Conclusion section of this study: Mead M, Seneff S, Wolfinger R, et al. (January 24, 2024) COVID-19 mRNA Vaccines: Lessons Learned from the Registrational Trials and Global Vaccination Campaign. Cureus 16(1): e52876. doi:10.7759/cureus.52876, found here:!/ (emphasis added).

We Should Not Dress Like Cultural Revolutionaries!

One aspect of the weakness of character which marks most people today, is that they devote all of the time that they can, not to real human activity worthy of a free man and child of God (viz., the intellectual and the spiritual life), but instead to bodily rest and bodily pleasure (which are lower things we have in common with brute beasts).

Such people have no sense of the propriety of their attire but always seek comfort – as long as that comfort is in a manner which conforms with the opinions of the “crowd”.  When they go to church (if they do go to church[1]) or when they attend a special dinner with friends, most people dress like slobs nowadays.  But, again, they dress like slobs only in a way which conforms with the approval of the “crowd”, by wearing the particular sloppy clothes that conform to what everyone else approves.

Such clothes tend to be vulgar, base, and banal in those circumstances.  Thus, many people wear ripped trousers – but those trousers must be jeans (or jean-type pants).  These people would not be “caught dead” in ripped pants which are not acceptable to their peer group!

They wear conforming casual clothes to the office too.  Only certain clothes are acceptable and they know what sloppy, casual clothes they should wear because everyone follows and imitates the same “fashion” guidelines.

Universally, from the beginning of history, clothes have shown a person’s office or station in life.  So, those persons who perform rugged manual labor dress appropriately for that hard work.  Throughout history, those who do intellectual non-physical work for a living (e.g., thinking, speaking, writing, making decisions, or managing people), dressed in a way showing their occupations.  Kings, presidents, lawyers, judges, mediators, etc. did not dress in clothes that are suitable for being a farmer, a black smith, a mechanic, etc.  They wore clothes showing their office or station in life, through wearing the fabrics and the cut of the clothes that show they are not dressed for manual labor.

Here is how this truth is explained by St. Thomas Aquinas, greatest Doctor of the Catholic Church:

Those who are placed in a position of dignity, or again the ministers of the altar, are attired in more costly apparel than others, not for the sake of their own glory, but to indicate the excellence of their office or of the Divine worship.[2]


Similarly, in former times, when people went to church, they wore formal clothes (their best clothes), which were not suitable for hard manual labor.  They wore their best clothes to show respect for God, as St. Thomas explains immediately above.

Down through the ages, when people attended a symphony performance or an intellectual activity like a lecture, they dressed up, showing respect for the activity (cultural or intellectual) and for the persons attending with them.  When invited to dinner at someone’s home or when a young man took a young lady to dinner, he dressed up (as did she) to look their best and show respect for each other and for the importance of the activity in which they were engaged (viz., seeking a spouse and life-long companion with whom to start a family).

In short, the reason why we should dress well is to honor the others we are meeting and show that we esteem their dignity and/or that of the occasion.  We also show that there is a hierarchy of occasions.  By contrast, when we dress like slobs, we show that the other person (who has to look at us) or the occasion is not worth our efforts or our better clothes.

As the world around us gets ever-more corrupt, we see the pronounced trend of people dressing in whatever way makes them most comfortable. That is, they dress down and thereby inherently show another person that they disregard him and that their own comfort and gratifying their passions is more important to them than the other person.  In better times, people showed proper respect by dressing well (as was the reasonable custom, etiquette, and propriety) when coming into the presence of persons of a higher station of life.

But revolutionaries and communists sought (and seek) to destroy this order in society.  So, the Chinese communists wore “Mao suits” earlier in their revolutionary times.  These suits were poorly-tailored, and in the same medium gray color, to falsely pretend that everyone is equal.  Similarly, starting in the 1960s in the U.S., the cultural revolutionaries wore blue jeans even to high cultural events because they aimed at destroying the propriety of attire that society respected (showing contempt for custom) and sought to portray a false appearance of equality.

We live in a time of deliberate destruction of those morals and good customs which were developed over the centuries of Catholic culture and civilization.  We must be counter-revolutionaries!  We should do what is in our power to stand up for virtue and reason, against the cultural revolutionaries who are destroying Western Civilization.  This culture – though much of it has been destroyed since the height of Christendom – is worth fighting for! 

We must strive to be the sort of soldiers of Christ that God and our reason show us that we must be.  In this way, we will have spent our lives doing something truly worth living for, and if God wills, also dying for!  Let us do this together! 

[1]           Catholic Candle recognizes that most faithful and informed Catholics have no access to an  uncompromising Mass and uncompromising priest.  That is true of the Catholic Candle Team members too.  We are in the same “boat” as you are!  So, we are certainly not advocating that faithful and informed Catholics go to a compromise group or priest in order to “get my Mass” or “get my sacraments”.  However, in this present article, when referring to people always seeking comfort, we refer to persons who don’t bother to go to church rather than to those persons who stay away from compromise churches out of love for Our Lord and our holy Catholic Faith.


We urge you not to attend compromise groups to get the Sacraments, even where they are valid Sacraments.  We at Catholic Candle sanctify the Sunday at home using this method:


The Sacraments of compromise groups do not please God.


Even if we don’t “feel” content with our feelings, nonetheless with our will and intellect (the important faculties) we should be perfectly content without the Mass and Sacraments when this is God’s will for us, that is, when they are not available without  compromise.


This is a time of great blessings!  We hold that this is a glorious time to be Catholic and to live for Christ the King!

[2]           Summa, IIa IIae: Q.169, a.1, ad 2.

Words to Live by – from Catholic Tradition

Trust in Divine Providence

The Voice of Christ:

My child, allow me to do what I will with you.  I know what is best for you.

The Disciple:

Lord, what You say is true.  Your care for me is greater than all the care I can take of myself.

Imitation of Christ, Thomas à Kempis; Book III, Ch. 17.


Lesson #31 – Method of making choices and Examination

                    Mary’s School of Sanctity                   


Having finished the last meditation set out by St. Ignatius, we would now like to share some of his additional gems, namely, his words of advice concerning how one should make choices; his method on how one can make a special examination of one’s conscience geared to the exercitant during a thirty-day retreat; and likewise on the penance he recommends during the retreat.

First let us address St. Ignatius’s advice concerning making choices.  He says:


In every good choice, in so far as it depends upon us, the direction of our intention should be simple.  I must look only to the end for which I am created, that is, for the praise of God Our Lord and for the salvation of my soul.  Therefore, whatever I choose must have as its purpose to help me to this end.  I must not shape or draw the end to the means, but the means to the end.  Many, for example, first choose marriage, which is a means, and secondarily to serve God Our Lord in the married state, which service of God is the end.  Likewise, there are others who first desire to have benefices [an ecclesiastical office], and afterward to serve God in them.  These individuals do not go straight to God, but want God to come straight to their inordinate attachments.  Acting thus, they make a means of the end, and an end of the means, so that what they ought to seek first, they seek last.  My first aim, then, should be my desire to serve God, which is the end, and after this, to seek a benefice or to marry if it is more fitting for me, for these things are but means to an end.  Thus, nothing should move me to use such means or to deprive myself of them except it be only the service and praise of God Our Lord and the eternal salvation of my soul.

Next, St. Ignatius gives:


This contains four points and a note:

First point: All matters in which we wish to make a choice must be either indifferent or good in themselves.  They must meet with the approbation of our Holy Mother, the hierarchical Church, and not be bad or repugnant to her.

Second point: There are some things that are the objects of an immutable choice, such as the priesthood, matrimony, etc.  There are others in which the choice is not immutable, as for example, accepting or relinquishing a benefice, accepting or renouncing temporal goods.

Third point: Once an immutable choice has been made there is no further choice, for it cannot be dissolved, as is true with marriage, the priesthood, etc.  It should be noted only that if one has not made this choice properly, with due consideration, and without inordinate attachments, he should repent and try to lead a good life in the choice that he has made.  Since this choice was ill-considered and improperly made, it does not seem to be a vocation from God as many err in believing, wishing to interpret an ill-considered or bad choice as a divine call.  For every divine call is always pure and clean without any admixture of flesh or other inordinate attachments.

Fourth point: If one has made a proper and well-considered choice that is mutable, and has not been influenced either by the flesh or the world, there is no reason why he should make a new choice.  But he should perfect himself as much as possible in the choice he has made.


It is to be noted that if this mutable choice is not well-considered and sincerely made, then it will be profitable to make the choice anew in the proper manner if one wishes to bring forth fruits that are worthwhile and pleasing to God Our Lord.

Then St. Ignatius sets forth when a wise choice can be made by the following:


THE FIRST OCCASION is when God Our Lord moves and attracts the will so that the devout soul, without question and without desire to question, follows what has been manifested to it.  St. Paul and St. Matthew did this when they followed Christ Our Lord.

THE SECOND OCCASION is present when one has developed a clear understanding and knowledge through the experience of consolations and desolations and the discernment of diverse spirits.

THE THIRD OCCASION is in a time of tranquility.  Here one considers first for what purpose man is born, which is to praise God Our Lord and to save his soul.  Since he desires to attain this end, he chooses some life or state within the bounds of the Church that will help him in the service of God Our Lord and the salvation of his soul.  I said “a time of tranquility,” when the soul is not agitated by diverse spirits, and is freely and calmly making use of its natural powers.


The first method of making a wise and good choice contains six POINTS:

THE FIRST POINT: To place before my mind’s eye the thing about which I wish to make a choice.  It may be an office or a benefice to be accepted or refused, or anything else that is the object of a mutable choice.

THE SECOND POINT: I must have as my aim the end for which I am created, which is the praise of God Our Lord and the salvation of my soul.  At the same time I must remain indifferent and free from any inordinate attachments so that I am not more inclined or disposed to take the thing proposed than to reject it, nor to relinquish it rather than to accept it.  I must rather be like the equalized scales of balance, ready to follow the course which I feel is more for the glory and praise of God Our Lord and the salvation of my soul.

THE THIRD POINT: I must ask God Our Lord to deign to move my will and to reveal to my spirit what I should do to best promote His praise and glory in the matter of choice.  After examining the matter thoroughly and faithfully with my understanding, I should make my choice in conformity with His good pleasure and His most holy will.

THE FOURTH POINT: I will use my reason to weigh the many advantages and benefits that would accrue to me if I held the proposed office or benefice solely for the praise of God Our Lord and the salvation of my soul.  I will likewise consider and weigh the disadvantages and dangers that there are in holding it.  I will proceed in like manner with the other alternative, that is, examine and consider the advantages and benefits as well as the disadvantages and dangers in not holding the proposed office or benefice.

THE FIFTH POINT:  After having thus weighed the matter and carefully examined it from every side, I will consider which alternative appears more reasonable.  Acting upon the stronger judgment of reason and not on any inclination of the senses, I must come to a decision in the matter that I am considering.

THE SIXTH POINT: After such a choice or decision has been reached I should turn with great diligence to prayer in the presence of God Our Lord and offer Him this choice that His Divine Majesty may deign to accept and confirm it, if it be to His greater service and praise.

The second method of making a wise and good choice contains four RULES and a note:

THE FIRST RULE is that the love which moves me and causes me to make this choice should come from above, that is from the love of God, so that before I make my choice I will feel that the greater or lesser love that I have for the thing chosen is solely for the sake of my Creator and Lord.

THE SECOND RULE is to consider some man that I have never seen or known, and in whom I wish to see complete perfection.  Now I should consider what I would tell him to do and choose for the greater glory of God Our Lord and the greater perfection of his soul.  I will act in like manner myself, keeping the rule that I proposed for another.

THE THIRD RULE is to consider that if I were at the point of death, what form and procedure I would wish to have observed in making this present choice.  Guiding myself by this consideration, I will make my decision on the whole matter.

THE FOURTH RULE is to examine and consider how I shall be on the Day of Judgment, to think how I shall then wish to have made my decision in the present matter.  The rule which I should then wish to have followed, I will now follow, that I may on that day be filled with joy and delight.


Taking the above-mentioned rules as my guide for eternal salvation and peace, I will make my choice and offer myself to God Our Lord, following the sixth point of the first method for making a choice (above).

Here is a method St. Ignatius explains as to how the exercitant can make a special examination of conscience while making his thirty-day retreat.

PARTICULAR EXAMINATION OF CONSCIENCE TO BE MADE EVERY DAY [geared to be done during a thirty-day retreat, but this can be adapted for outside of retreat]

This Exercise is performed at three different times, and there are two examinations to be made.

THE FIRST TIME: As soon as he arises in the morning the exercitant should resolve to guard himself carefully against the particular sin or defect which he wishes to correct or amend.

THE SECOND TIME: After the noon meal he should ask God Our Lord for what he desires, namely, the grace to remember how many times he has fallen into the particular sin or defect, and to correct himself in the future. Following this he should make the first examination demanding an account of his soul regarding that particular matter which he proposed for himself and which he desires to correct and amend.  He should review each hour of the time elapsed from the moment of rising to the moment of this examination.  He should make note on the first line (of a chart that he keeps for himself) and make a mark for each time that he has fallen into the particular sin or defect.  He should then renew his resolution to improve himself until the time of the second examination that he will make.

THE THIRD TIME: After the evening meal he will make a second examination, reviewing each hour from the first examination to this second one, and on the second line (of his chart), he will again make a mark for each time that he has fallen into the particular fault or defect.


The following directions will help to remove more quickly the particular sin or defect.

1) Each time that one falls into the particular sin or defect, he should place his hand on his breast, repenting that he has fallen.  This can be done even in the presence of many people without their noticing it.

2) Since the first line of the chart represents the first examination, the second line, the second examination, at night the exercitant should observe whether there is an improvement from the first line to the second, that is, from the first examination to the second.

3) He should compare the second day with the first, that is to say , the two examinations of the present day with the two examinations of the preceding day, and see if there is a daily improvement.

4) He should also compare one week with another and see if there is a greater improvement during the present week than in the past week. 

Fr. Hurter gives a more extensive explanation of the purpose of this particular examen:

Everyone has a more or less characteristic fault into which he falls more frequently than into others; it is more noticed by his companions than his other faults; it is the root of many other faults, and if it be eradicated, the faults which sprang from it will cease.  A man’s capital fault may be compared to the capital of an enemy’s country, which is the key entry point that an experienced general would use to enter into the entire region in time of war.  Thus, a person will make great progress in perfection if he attacks and overcomes his capital faults.  He digs out the fertile roots of many other faults.  If we have succeeded in doing away with our more noticeable faults, we can change our particular examen and aim at cultivating the more necessary virtues.[1]

Fr. Hurter explains the importance of being strict with oneself when fighting his particular fault.  St. Ignatius suggests one good way to do this is to strike one’s breast and say an ejaculation such as, “My Jesus, mercy,” when one becomes aware of having fallen into the fault.  He says that we have to make a firm resolution to combat the particular fault and direct our daily meditations and other prayers to this actual battle in order to strengthen our efforts.  He says, “By the attentive use of the means we shall gradually mend our ways with regard to the more radical faults, and plant the most beautiful virtues in the garden of our heart, thereby reaching the basic virtues and great purity of soul.”[2]

The above advice is designed to be used while the exercitant is on retreat; however, one can use these methods to conquer his predominant fault at any time.  It is a great blessing to discover one’s predominant fault and if one has not found it, he should earnestly entreat God to enlighten him so he may find it.  Once one has found his predominant fault, he should try with all of his might to conquer it, of course, with God’s all-powerful aid.

Now let us turn to what St. Ignatius says about penances done during retreat.


He first addresses the importance of keeping silence. In general, he speaks about keeping exterior and interior silence when making the Spiritual Exercises.  These Exercises were designed to be done for the period of a month.  The exercitant keeps exterior silence including restraining his eyes and keeping a guard of himself, remaining in a serious frame of mind.  For example, he can even go so far as to deprive himself of light in his room when he is trying to excite feelings of pain, sorrow, and tears for his sins.  The exercitant refrains from speaking to anyone besides the retreat master.

The interior silence is kept by the exercitant focusing on the subjects of the meditations and not allowing his mind to wander from the topic at hand.  This interior silence is intended to help the exercitant stay recollected so he can make the Exercises better and they can assist him in finding what he desires for his soul.   

In addition to his instructions on silence, St. Ignatius speaks of interior penance as follows:

The interior penance is sorrow for one’s sins and a firm resolution to not commit them.  Exterior penance is a fruit of interior penance, and is the punishment we inflict upon ourselves for the sins we have committed. We perform these penances in three ways:

a. Regarding food.  It will be noted that when we deny ourselves what is superfluous, it is not penance but temperance.  It is penance when we deny ourselves what it is proper for us to have, and the more we deny ourselves, the greater and better is the penance, provided we do not harm ourselves or cause ourselves serious illness.

b. Regarding sleeping.  Here again it is not penance when we deny ourselves the superfluity of delicate and soft things.  But it is penance when we deny ourselves what is suitable for us.  Again, the more we deny ourselves, the greater is the penance, provided we cause ourselves no injury or serious illness.  Nor should we deny ourselves our due amount of sleep unless we have the bad habit of sleeping too much.  It may then be done to arrive at a proper mean.

c. By chastising the flesh, thereby causing sensible pain.  [Here St. Ignatius mentions particular austerities.]

What seems the most suitable and safest thing in doing penance is for the pain to be felt in the flesh, without penetration to the bones, thus causing pain but not illness.


1. Exterior penances are performed principally to produce three effects:

          a. To satisfy for past sins.

          b. To overcome ourselves, so that sensuality will be obedient to reason and our lower inclinations be subject to higher ones.

          c. To seek and find some grace or gift that we obtain, as for instance, a deep sorrow for our sins and to grieve for them for the pains and sufferings that Our Lord endured in His passion, or for the solution of some doubt that is troubling us.

When St. Ignatius discusses the types of exterior penances, he stresses doing the penance that obtains for the exercitant the desired goal, whether it be tears of compunction or the curbing of one’s passions, etc., and that the exercitant should alternate penances as needed in order to obtain the desired goal.  It should be noted, though, that he advises that the penances which refer to the chastising of the body are not to be done in public.


1. There is less need to abstain from bread for it is not the kind of food over which the appetite is usually inclined to be uncontrolled, or over which temptation is so insistent as with other kinds.

2. Abstinence is more appropriate with regard to drink than in eating bread.  Therefore, one must consider carefully what would be beneficial to him and therefore permissible, and also what would be harmful, and so to be avoided.

3. With regard to foods, greater and more complete abstinence must be practiced because here temptation is likely to be more insistent and the appetite inclined to be excessive.  In order to avoid overindulgence, abstinence may be observed in two ways: by accustoming oneself to eat coarse foods, or if delicacies are taken, to eat them sparingly.

4. While taking care not to become sick, the more one abstains in the quantity of food suited to him, the sooner he will arrive at the mean he should observe in eating and drinking. There are two reasons for this: first, by thus helping and disposing himself he will more frequently feel the interior directions, consolations, and divine inspirations that will show him the mean that is proper for him.  Secondly, if he finds that with such abstinence he lacks sufficient health and strength for the Spiritual Exercises, he will easily be able to judge what is more suitable for sustaining his body.

5. While one is eating, he may consider that he sees Christ Our Lord at table with His Apostles, how He eats and drinks; how He looks and how He speaks, and he will strive to imitate Him.  He will thus keep his understanding occupied principally with Our Lord, and less with the sustenance of his own body.  Thus, he may adopt a better method and order in the manner in which he should govern himself.   

6. At other times, while eating, he may consider the lives of the saints or some other pious contemplation, or he may consider some spiritual work that he has to perform.  If he is occupied with such matters, he will take less delight and sensual pleasure in the nourishment of his body.

7. Above all, he must take care that his mind is not entirely occupied in what he is eating, and that he is not carried away by his appetite into eating hurriedly.  Let him rather master himself both in the way that he eats and the amount that he takes.

8. To avoid excess, it is very useful after dinner or after supper, or at another time when one feels no desire to eat, to make a determination for the next dinner or supper, and so for the subsequent days, on the amount of food that is proper for him to eat.  Let him not exceed this amount, no matter how strong his appetite or the temptation.  Rather, it is the better to overcome every disorderly appetite and temptation of the enemy.  If he is tempted to eat more, he should less.

Although these eight rules are meant for the duration of a retreat, they can be adapted for outside of a retreat.

In our next lesson we will complete our treatment of St. Ignatius’s Spiritual Exercises, which include his advice concerning scruples and his additional meditation points on the life of Our Lord.  We will also include some thoughts about resolutions we can take based on the Spiritual Exercises.

[1]           Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, Pages 89-91.


[2]            Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, Pages 90-91.

Women should Wear Dresses and Skirts, Not Pants

Catholic Candle note: The article below is a companion article to our article about Mary-like Neckline Modesty, which can be found here:

Both of these articles apply to girls as well as women and assist them in fulfilling the role and great work for which God created women.  Read more about this role and great work here:


We live in a pagan world (as we see all around us).  Even many Catholic women adopt the evil fashions they see all around them.  Let us inquire whether women should ever wear pants.

But first, let us inquire whether this issue is one that only women need to know about.

Is it Important for Men (as well as Women) to Know the Catholic Standard of Modesty for Women?

Men and women should all care about feminine modesty and know the standards of Catholic modesty.  It is obvious that a woman should understand and live the Catholic standard of modesty so that she can please God, edify her neighbor, be a good example, teach her daughters, and avoid sin.

But there are five reasons why men should know these standards too:

1.    It is important for men and boys to know the standards of female modesty because they have a duty to avert their eyes from women’s and girl’s attire which does not comply with such modesty standards.
This is obvious.  The main reason why women and girls have standards of modesty (and must not “wear whatever they want to”) is because there are men and boys who will look at them. 
Women must cover up for the sake of the men.  This is common decency and is a minimum charity that they owe to their (male) neighbors.  Women would be callously disregarding the salvation of men (and themselves) if women dressed without concern for the temptations their attire would cause in men.
This is like the fact that a person must not wildly swing a butcher knife “whenever he wants to” without regard for the risk of injuring those around him.  In fact, immodesty is more dangerous than the butcher knife because immodesty can kill the soul whereas a butcher knife can only kill the body. 
Of course, it is also true that men must dress modestly for the sake of the women too.  This is men’s minimum charity toward their (female) neighbors.  However, there are three reasons that female immodesty is a greater problem:

  Women are the more beautiful sex and so are more attractive;

  Men are more prone than women are to sins of impurity by looking impurely at the opposite sex, as is evident by the fact that the filthy practice of viewing pornography is a sin which is far more frequently committed by men rather than by women; and

  Men and women both are more inclined to weaken on women’s standards of modesty than on men’s modesty.  This is because women have a stronger focus on pleasing men by their (i.e., women’s) appearance, and men have less of a focus on pleasing women by their own (i.e., the men’s) appearance but have a greater tendency to be pleased by women’s appearance (than are women focused on and pleased by men’s appearance).  Here are three signs that this is true:

first, women desire and usually have a far larger wardrobe and wear far more jewelry than men do;

women take many other pains to look attractive for men, such as wearing makeup, getting their hair curled or permed, etc., and
third, men’s clothes and shoes are more practical and serviceable.  By contrast, women’s clothes and shoes are much more likely to be less comfortable because they are more designed to please men rather than for comfort.  (For example, women’s shoes are designed to make a woman’s foot look smaller.) 

2.    It is important for an unmarried man who is called to the married vocation (and not to the life of consecrated virginity) to have prominently featured in his “blue print” of the future spouse he seeks, that she possess and love this great treasure of the Catholic standard of holy modesty; 

3.    It is important for a man to know the Catholic standard of feminine modesty so that he can give moral support and defend the modesty of good women against scoffers, mockers, and other enemies of Our Lord.  (For example, it is all too often that women who take modesty seriously are made to feel prudish and isolated, especially by other women who have a more liberal dress code.)  Men should be gallant and gentlemanly.  They should defend women, especially good women who are living the standards of modesty and other virtues;


4.    It is important for a man to know the Catholic standard of feminine modesty because he will be responsible for guiding his wife and daughters (when God sends him his own family) and will be ultimately responsible for this standard being implemented in his own home and family; and


5.    It is important for a man to know the Catholic standard of feminine modesty so he can love this beautiful virtue and admire and appreciate the Mary-like women and girls who practice it.


Four Reasons Women Should Not Wear Pants

There are four reasons why it is a sin for women to wear pants:

1.    It is objectively a sin against the revealed Divine Law for a woman to wear pants;

2.    It is objectively a sin of lewdness[1] under the Natural Law for a woman to wear pants, even apart from the issue of pants being more revealing of a woman’s body;

3.    A woman who wears pants objectively commits a sin of feminist usurpation of man’s role and “nature” and denial of her own “nature” and role in God’s plan; and

4.    A woman wearing pants objectively sins because pants are immodest for her due to their revealing too much of her figure.

Below, we consider each of these reasons.

1.     It is Objectively a Sin against the
Revealed Divine Law for Women to Wear Pants.

God has revealed His law that it is evil for a woman to wear a man’s clothes (and also for men to wear women’s clothes).  Here are the words of God’s law:

Let not a woman wear men’s clothes nor a man use women’s clothes.  For they are abominable with the Lord who do such things.


Deuteronomy, 22:5.

One article of man’s clothing is pants.  Although at any time in history, one can find deviant persons wearing clothes which are taboo in order to get attention or to shock those around them, nonetheless, it only relatively-recently that the enemies of Christ succeeded to such an extent in their cultural revolution that society more generally was desensitized to women wearing pants so that it became no longer shocking to most people.  This occurred roughly in the revolutionary 1960s, when society also became desensitized to other evils such as to tattoos[2], to cremation[3], to rock and roll “music”, and to wives and mothers being career women[4].  These things are still sins despite most people accepting them.

One history of women wearing pants (published by Time Magazine), noted that the popular fashion magazine, Vogue, did not print a picture of a woman wearing pants until 1939 and that people were shocked by that picture.  Here is that entry in that history:

It wasn’t until 1939 that Vogue pictured its first woman wearing slacks in a spread, at a time when those garments still weren’t widely worn by women and had the power to shock.[5]

Citing a book on women’s clothes and their style during the 1900s, another history called it “radical” that society began to accept women wearing pants.  Here are the words of this history:

“One of the most radical developments for women was the gradual acceptance of trousers, which were no longer considered either eccentric or strictly utilitarian,” write historians Valerie Mendes and Amy de la Haye in their book, 20th Century Fashion.[6]

This history correctly calls this change “radical” because, as a third history remarks, “wearing trousers was considered shocking by many women at the beginning of the 20th century”.[7]

Lastly, a fourth history (of women wearing pants) points specifically to the cultural revolution of the 1960s as the turning point in which women in pants had become common enough that there was no longer much outrage at the practice.  Here is how that history phrases it:

By the time the counter-culture movement of the 1960s had reached its height, a woman in pants wasn’t much to be outraged by, even if in workplaces pants remained the preserve of men for a while longer.[8]

In a 1977 New York Times retrospective on feminism’s effect on women’s “fashion”, the newspaper explains that:

The early 1970s was the period [in which] … women seeking to express their individuality wore pants.[9]

This, of course, is because such women thought themselves to be showing “individuality” because women wearing this men’s garment was still uncommon then.

This 1977 New York Times article continued, pointing particularly to the influence of a fashion corrupter named Calvin Klein, who led this revolution in women’s “fashion”:

Calvin Klein was instantly successful with clothes that were influenced by menswear — pants, tailored coats and jackets. “Ten years ago [i.e., 1967] a woman wore pants as a way of showing daring and security in herself,” he says ….[10]

The reason why it was considered “daring” for a woman to wear pants in the 1960s and early 1970s, is because society considered her to be provocative by wearing men’s clothes.

So, we see that our culture was not degraded enough until roughly the 1960s or 1970s, and only then was society callous enough to no longer be shocked by women wearing these men’s garments.

It is true that a person could wonder whether women wearing pants was accepted in other parts of the world earlier.  It seems that in some places in the world, where a false and corrupt “religion” formed a different and corrupt “culture”, women wearing pants was accepted earlier because the “culture” was worse. 

However, in former Christendom (the Western World), which had been formed by the Catholic Faith, and by true Catholic culture, women wearing pants was not generally accepted earlier.  It was only when (former) Christendom had slid far enough into degradation that people were no longer shocked by women wearing pants.  Again, this was roughly in the 1960s – 1970s.  Only then had Our Lord’s enemies sufficiently prevailed in their cultural revolution.

(To be Continued)



[1]           Lewdness (noun): indecency or obscenity; vulgar sexual character or behavior.

[2]           Society began to view tattoos as neither shocking nor deviant at roughly the same time (the revolutionary 1960s) as society began considering women wearing pants as acceptable and not shocking.  Read this article here:

[3]           Society began to view cremation as neither pagan nor barbaric at roughly the same time (the revolutionary 1960s) as society began considering women wearing pants as acceptable and not shocking.  Read this article here:

[4]           Society began to view it as acceptable for wives and mothers to abandon their role in life at roughly the same time (the revolutionary 1960s) as society began considering women wearing pants as acceptable and not shocking.  Read this article here: The Role and Work that God Gave to Woman,


[6]           History of Women Wearing Pants, found here:

[8]           History of Women Wearing Pants:

The Conciliar Church is Anti-God and Anti-Catholic

The conciliar church scrapped the perfect Faith and perfect Church, founded by Christ while He was on earth, and started a false, anti-Catholic church.  It kept the name “Catholic” to deceive the laity – and most clergy, for that matter.

Lest one should be tempted to believe the changes were minor, and therefore, unimportant, let us once again review some of these changes.  Besides considering the Mass a meal, rather than a Holy Sacrifice, the conciliar church has its own:

  false doctrines (e.g., the teachings of VC II);  

  false and sacrilegious worship (e.g., Novus Ordo mass);

  places for these sacrileges (viz., the conciliar churches stolen from the Catholic church);

  false priesthood (with its new concept of priesthood; doubtfully valid ordinations, etc.);

  false laws (e.g., within the 1983 Code of Canon Law);

  false catechisms (e.g., the new conciliar Catechism of the Catholic Church);

  false bibles (e.g., instead of the Latin Vulgate and its English translation, the Douay Rheims Bible);

  new, politically-correct “Decalogue” (i.e., a new “10 Commandments”);

  new, politically-correct “beatitudes”;

  new Mysteries of the Rosary (the so-called “luminous mysteries”);

  new (supposed) “saints” and new canonization process (e.g., so-called “Saint” John Paul II), the first pope whom the conciliar church (supposedly) “canonized” but certainly not the last;

  new (supposed) “sacraments” with conciliar names and formulae (e.g., Catholics have the Sacrament of Penance; conciliars have its substitute called “Reconciliation”, and on occasion it’s “group Reconciliation”); and

  new (supposed) “miracles” and “apparitions”.

In the aggregate, these changes accomplished what they were meant to accomplish; they deceived laity and clergy alike, who were confused into believing that the conciliar, counterfeit “church” is the Roman Catholic Church, founded by Christ.

The scope of this evil deed is beyond comprehension by most.  There were hundreds of millions of devout Catholics in the world before the Second Vatican Council, which was promoted by Popes John the XXIII and Paul VI.  The conciliar church was developed by the Council and completely took the Faith from the hearts of those Catholics who, sadly, had no idea they were “joining” a new church.  Because it still called itself Catholic, it raised few alarms.

But as we know, the conciliar church was Catholic in name only.  In reality, it is anti-Catholic.  So, now those hundreds of millions of Catholics are members of the anti-Catholic conciliar church and have little or no connection with genuine Catholicism.

It is obvious that the devil is behind this; he is a master of deception.  And this time his deception is far worse than his efforts in starting the Protestant sects in the 1500s.  He has not destroyed the Catholic Church, but he has taken the substance of the true Faith and Catholic practice out of the hearts of hundreds of millions of Catholics and made them instead into lax, non-practicing, or apostate (former) Catholics. 

The conciliar church is a wasteland and complete disaster.  To prove my point: can anyone name one good thing the conciliar church has done?  I didn’t think so.

Remember:  there’s no salvation outside the Catholic Church.


Words to Live by – from Catholic Tradition


St. John Chrysostom, Doctor of the Church, quotes this phrase from Colossians, 3:16: “Let the word of Christ dwell in you abundantly, in all wisdom”.


From this verse, St. John Chrysostom teaches how the priceless treasure of wisdom, helps us in our time of tribulation:


As the rich in money can bear fines and damages, so he that is rich in the doctrines of philosophy will bear not poverty only, but all calamities also easily, yea, more easily than that one [viz., those “rich in money”].


For as for him, by discharging the fine, the man who is rich [in money] must needs be impoverished, and found wanting, and if he should often suffer in that way, will no longer be able to bear it, but in this case [viz., the man rich in this philosophy] it is not so; for we do not even expend our wholesome thoughts when it is necessary for us to bear aught [i.e., anything] we would not choose, but they abide with us continually.


And mark the wisdom of this blessed man [viz., St. Paul].  He said not, “Let the word of Christ” be in you, simply, but what? “dwell in you”, and “richly”.


St. John Chrysostom, Sermon 9 on Colossians, 3:16 (bracketed words added to show context).



Greta Thunberg and the “Doom Coming Soon” Alarmism

There is a young woman named Greta Thunberg who is an international celebrity climate activist who is heavily sponsored and promoted by the world’s major governments and quasi-governmental bodies[1], and is honored by prestigious organizations,[2] and is highly extolled by the mainstream media.[3] 

She is thoroughly imbued with the myth of climate catastrophe and is influential because of her international acclaim.

Greta is a dupe and a tool of the leftists.  She is not well informed but has nonetheless devoted her life to expressing her concern about impending climate devastation and the need to “save the planet”.  For example, she tweeted in 2018 that mankind would be wiped out if we did not stop all fossil fuel use by 2023.  Here is the tweet[4]:

Greta’s above link to an article on cites to a prominent Harvard University professor named James Anderson, who is an atmospheric chemistry (supposed) expert.  Professor Anderson gave this dire warning that humanity will go extinct unless man stops burning all fossil fuels by 2023.

Obviously though, however much Greta was sincerely terrified in 2018 and convinced that everyone is going to die soon unless all burning of fossil fuels stops within five years (by 2023), nonetheless, she sees later that she looks foolish now (in 2024) to have predicted that all mankind will soon be dead.  So sometime after March 7, 2023, Greta deleted her tweet.[5] 

But Greta is like the rest of the climate alarmists.  Do you think she admitted she was wrong?  No.  Did she acknowledge she was foolish?  Certainly not.  Like all of the rest of these climate “Chicken Littles”, she merely conceals her irrational scaremongering quietly and goes on to predict the next catastrophe a few years further into the future. 

This is like those “all-wise clairvoyants” in a companion article to this one[6], who declared that the glaciers would be entirely gone by 2020.  It is like those “prophets of alarm” in the 1970s[7] who declared that a permanent New Ice Age would soon arrive.

Thus, Greta shows these common traits shared with the other climate alarmists:

1.    Make a wild prediction of doom;

2.    Later, quietly conceal the false prediction when it becomes obvious to everyone that it is ludicrous; and

3.    Then make the next reckless forecast.

Besides this pattern of scaremongering, the second trait that Greta exemplifies is that young liberal women as a group have a substantially higher incidence of (so-called) “mental” problems (such as diagnosed, clinical depression), as contrasted not only to young conservatives of either sex, but also as compared to even young liberal men.[8]

Greta is an example of this, too.  She is a young liberal woman and has stated publicly that she has multiple diagnosed (so-called) “mental disorders” including clinical depression.[9]

All of these considerations remind us how the Dear Lord has blessed faithful and informed Catholics!  Truly, the full Traditional Catholic Faith is a treasure beyond price and is completely undeserved by us!

Let us thank our generous Lord for this great gift!  Let us guard this gift and do all we can do to strengthen it.  The Good Lord is now giving us this time to strengthen our Faith because, it seems, we will need that stronger Faith in the times to come!

[1]           For example, she has addressed the United Nations twice, addressed the British, European, and French parliaments, met with the Chancellor of Germany, met with Pope Francis, was invited to give testimony before a committee of the U.S. House of Representatives, and gave a speech at the World Economic Forum.

[2]           For example, she was made an honorary fellow of the Fellowship of the Royal Scottish Geographical Society and was nominated four times for the Nobel Peace Prize.

[3]           She was included in Time’s 100 most influential people, as well as was the youngest person ever to be made Time Magazine’s Person of the Year.  She was also included in the Forbes list of The World’s 100 Most Powerful Women.

[7]           Read this article: Recalling a 1970s Climate-Change Hoax:

Life, Death, and Salvation Without a Priest

As you know, God wants us to be happy on earth, and in Heaven with Him after we die.  He suffered and died for us for that very reason.  But why, oh why, does He leave us Catholic Candle readers without a good, uncompromising priest? 

God knows best and knows what we need to achieve our goal of salvation.

St. Augustine says:

All that happens to us in this world against our will (whether due to men or to other causes) happens to us only by the will of God, by the disposal of Providence, by His orders and under His guidance; and if from the frailty of our understanding we cannot grasp the reason for some event, let us attribute it to Divine Providence, show Him respect by accepting it from His Hand, believe firmly that He does not send it to us without cause.”[1]

Divine Providence has placed many people around the world, at various times, in situations in which they had no Sacraments or Mass at all, (e.g., Japanese Catholics for 300 years).  And God has willed other people to live where there were many  valid Sacraments, but all of them were bad and had to be avoided (e.g., in St. Hermenegild’s Arian Spain and in many places in Revolutionary France).  God sometimes wills Catholics to be without the Mass and Sacraments out of love for Him and for the sake of the Catholic Faith and morals.  Of course, even during such times, it is imperative for Catholics to still practice the Catholic Faith and to pray and practice Catholic virtues.

So, let’s examine some of the many things that God has done for our salvation.  We can begin with the fact that He gave us a perfect religion and all that it offers.  The first necessity is, of course, Baptism, which can be performed by the parents, or others if necessary.[2]

Let us look next at the help we receive from the Ten Commandments and from  our conscience, (often called the Voice of God because it bids us to do right and avoid wrong).[3]

In spite of the certainty that readers of the Catholic Candle are conversant with the Ten Commandments, we nevertheless review them here:

     I.        I am the lord thy God; thou shalt not have strange gods before Me.

  II.        Thou shalt not take the name of the Lord thy God in vain.

III.        Remember thou keep holy the Lord’s day.

 IV.        Honor thy father and thy mother.

   V.        Thou shalt not kill.

 VI.        Thou shalt not commit adultery.

VII.        Thou shalt not steal.

VIII.        Thou shalt not bear false witness against thy neighbor.


 IX.        Thou shalt not covet thy neighbor’s wife.

   X.        Thou shalt not covet thy neighbor’s goods.                    

God also gave us other specific instructions, some of which are obligatory under the Natural Law and some are not.  For example, the Natural Law requires us to make sacrifices to the Creator but does not specify that we abstain from meat in particular or on what specific days to do so.  Through Her own commandments, the Church has fortunately commanded us in specific ways how we must fulfil the natural law. The main Commandments of the Church are these six:

1.    To assist at Mass on all Sundays and Holy Days of obligation, (when there is one available without compromise, of course.)

2.    To fast and abstain on the days appointed.

3.    To confess our sins at least once a year.  (Again, we do this when possible without compromise).

4.    To receive Holy Communion during Easter time. (We do this when possible without compromise.)

5.    To contribute to the support of the Church. 

6.    To observe the laws of the Church concerning marriage.

There are other commandments besides these six, such as the law that specifies that membership in Masonic or other anti-Catholic organizations is forbidden, or that cremation is similarly prohibited, but these are some of the principal ones.[4]

The important point is that a loving God gave us these guidelines to help us get to Heaven. He even went a step further when He said that under certain conditions, a dying person might avoid hell and even purgatory. 

It is the teaching of great masters of the spiritual life that a person who, at the point of death, makes an act of perfect conformity to the will of God will be delivered not only from hell but also from purgatory, even if he has committed all the sins in the world.[5]

“The reason,” says St. Alphonsus, “is that he who accepts death with perfect resignation acquires similar merit to that of a martyr who has voluntarily given his life for Christ, and even amid the greatest sufferings he will die happily and joyfully”.[6]

Of course, it goes without saying that without a priest and without the Sacraments, we must pray very much, study the Faith diligently, make a better effort to sacrifice, and live by our informed conscience.

[1]           Trustful Surrender to Divine Providence, Fr. Jean Baptiste Saint-Jure, S.J. and St. Claude de la Colombiere, S.J., Tan Books and Publishers, Rockford, Ill., 1983,  pp. 17-18.

[2]           My Catholic Faith, Bishop Louis LaRavoire Morrow, My Mission House, 1949,  p. 255.

[3]           My Catholic Faith, Bishop Louis LaRavoire Morrow, My Mission House, 1949, p. 171.



[4]           My Catholic Faith, Bishop Louis LaRavoire Morrow, My Mission House, 1949, p. 237.

[5]           Quoted in Trustful Surrender to Divine Providence, Fr. Jean Baptiste Sainte-Jure, S.J. and St. Claude de la Colombiere, S.J., Tan Books and Publishers, Rockford, Ill. 1983, p.71.

[6]           Quoted in Trustful Surrender to Divine Providence, Fr. Jean Baptiste Sainte-Jure, S.J. and St. Claude de la Colombiere, S.J., Tan Books and Publishers, Rockford, Ill. 1983, p.71.


The Leftist Attack on Personal Resilience

The Marxists and Leftists are intentionally undermining the moral fiber of society and the personal resilience of the people.  These enemies of Christ attempt to promote the idea that all people are fragile, and to convince the individual members of the public that they are so.

The Marxists’ motive is plain: no one can effectively resist their ongoing revolution and political power-grab if he believes himself to be:


  dependent on the Big Brother establishment (the “nanny state”) to take care of him,

  dependent on the government to give him money, (handouts/freebies, a so-called “minimum basic income”),

  dependent on a continual supply of “attitude adjusters” (anti-depressants) to “solve” his “mental” and emotional problems,

  dependent because of addictions due to the Leftists legalizing and promoting cannabis, opioids, and other hallucinogenic drugs,

  traumatized and “triggered”[1],

  frightened or disturbed by so-called “misgendering”, “transphobia”, or “microaggressions”,



  suffering from disruptive–impulsive disorder,

  continually needing “therapists” and counselors,


  suffering from ADHD,

  Enfeebled by an obsession with pornography (which the Leftists make widely available),

  weak and helpless,

  suffering from OCD (“Obsessive-Compulsive Disorder”), and/or

  other “disorders”.

A man cannot direct his efforts, attention, and will-power to resist the Marxist power-grab when that man is (or believes himself to be) so broken, dysfunctional, and constantly needing to keep his appointments to “treat” his attention deficit disorder (or other such “disorders”).

The Leftists promote the idea that, if something goes wrong in a person’s life, he is entitled to become emotional and upset if the government does not swoop in and take care of him, making everything better like a nanny swooping in to help a small child who falls on the floor of the nursery. 

The Leftists want each person to believe that he has a right to expect that a “government safety net” will protect him from everything, cushion his every misfortune, assuage his every hurt, and treat his every wound.

The Leftists want to avoid a man being resourceful, provident, hard-working, honest, courageous, self-sacrificing, self-controlled, self-reliant, virtuous, and taking responsibility for his own decisions, choices, and actions.

An important result of our Holy Catholic Faith is that it is the greatest source of genuine resilience which has ever existed.  We Catholics must strive to completely conform our wills to God’s Will.  We know that everything that happens to us which is out of our control, is for our good and is a source of good for us.

We know infallibly that God’s Will is always the best and wisest.  What a comfort!  We know that all things, including tribulations,work together unto the good, for those who love God”.  Romans, 8:28.

This Catholic resilience is completely unlike the fake, modern “resilience” of the ungodly, which is mostly self-deception and “positive thinking”.  (Somewhat similar to this fake, modern “resilience” is the sham resilience of the Stoics of ancient times, which was actually mere endurance, not real resilience.)

We close with one example showing the extent to which the Leftists have succeeded in largely destroying the character and resilience of the people in our society.  This example concerns the fragility on display at the Leftist-controlled U.S. State Department.  The example shows how our current bizarre world is stranger-than-fiction and beyond parody.

The State Department (which has been entirely captured by the Leftists) was recently developing a computer program to more easily allow its employees to declare their “preferred pronouns” (e.g., “she/her/hers” or “he/him/his”).[2]

But a system-wide email glitch temporarily (and randomly) assigned pronouns and inserted them on the email “from” lines of all State Department personnel.[3]

Secretary of State Antony Blinken and the State Department’s Chief Information Officer both apologized profusely.  Blinken stated that he knew how “distressing” it was for department personnel that the computer system randomly assigned “preferred pronouns” to them.[4]

Because so many people were “triggered” by this glitch, the State Department offered all staff free “professional counseling” to help them “recover” from their “distress” at being “misgendered”.[5]

Resilience is a sort of heartiness in a person’s character.  We increasingly see the opposite in people’s characters today – they instead resemble a house of cards – ready to collapse at the smallest mishap or puff of air.

Obtaining this genuine resilience is certainly not the main reason we embrace the true Catholic Faith.  But it is one additional blessing that God gives to His friends.

This is another reason to be grateful for the countless blessings He gives us.  In return, Christ the King wants us to fight for Him, which is a great privilege and is our life’s work.

Let us fight against this Leftist power-grab by promoting the virtues and strength of character which are the resilience that the Leftists attack.  Let us fight together side-by-side, in the trenches of the Church Militant, for our Noble and Divine King!

[1]           Merriam Webster Dictionary defines “trigger” as follows: to cause an intense and usually negative emotional reaction in (someone)

Lesson #30 – Contemplation on the Attainment of Divine Love

Mary’s School of Sanctity

Lesson #30 The Spiritual Exercises of St. Ignatius –—FOURTH WEEK –CONTEMPLATION ON THE ATTAINMENT OF DIVINE LOVE

This meditation is the final one that St. Ignatius gives in his Spiritual Exercises.  One could almost see this meditation as the grand finale.  So much could be said about the concepts that he gave us for this meditation.  We will give some considerations after sharing what St. Ignatius set forth.

Initially, St. Ignatius gives two points to be noted.  The first point is that love ought to be manifested in deeds rather than in words.

The second point is that love consists in a mutual interchange by the two parties, that is to say, that the lover give to and share with the beloved all that he has or can attain, and that the beloved act toward the lover in like manner.  Thus, if he has knowledge, he shares it with the one who does not have it.  In like manner they share honors, riches, and all things.

The preparatory prayer is the same as usual, I ask God Our Lord the grace that all my intentions, actions, and works may be directed purely to the service and praise of the Divine Majesty.

The FIRST PRELUDE is the mental representation of the place.  Here it is to see how I stand in the presence of God Our Lord and of the angels and saints, who intercede for me.            

The SECOND PRELUDE is to ask for what I desire.  Here it will be to ask for a deep knowledge of the many blessings I have received, that I may be filled with gratitude for them, and in all things love and serve the Divine Majesty.

The FIRST POINT is to call to mind the benefits that I have received from creation, redemption, and the particular gifts I have received.  I will ponder with great affection how much God Our Lord has done for me, and how many of His graces He has given me.  I will likewise consider how much the same Lord wishes to give Himself to me in so far as He can, according to His divine decrees.  I will then reflect within myself, and consider that I, for my part, with great reason and justice, should offer and give to His Divine Majesty, all that I possess, and myself with it, as one who makes an offering with deep affection, saying:

Take, O Lord, and receive all my liberty, my memory, my understanding, and my entire will.  All that I have and possess Thou hast given me.  To Thee, O Lord, I return it.  All is Thine; dispose of it according to Thy Will.  Give me Thy love and Thy grace, for this is enough for me.

The SECOND POINT is to consider how God dwells in His creatures: in the elements, giving them being; in the plants, giving them life; in the animals, giving them sensation; in men giving them understanding.  So, He dwells in me, giving me being, life, sensation, and intelligence, and making a temple of me, since He created me to the likeness and image of His Divine Majesty.  Then I will reflect upon myself in the manner stated in the first point, or in any other way that may seem more beneficial.

The same procedure should be observed in each of the points that follow.

The THIRD POINT is to consider how God works and labors for me in all created things on the face of the earth, that is, He conducts  Himself as one Who labors; in the heavens, the elements, plants, fruits, flocks, etc.  He gives them being, preserves them, grants them growth, sensation, etc.  Then I will reflect on myself.

The FOURTH POINT is to consider how all blessings and gifts descend from above.  My limited power, for example, comes from the supreme and infinite power from above.  In like manner justice, goodness, pity, mercy, etc. descend from above just as the rays from the sun, the waters from the spring, etc.  Then I will reflect upon myself, as explained above, and conclude with a colloquy and the “Our Father.”  

We now will share what Fr. Hurter gives to us about the above four points in what he calls four motives, or reasons for loving God, and then we’ll add a brief note for each one.

The First Motive for Loving God

God is our greatest benefactor.  Love shows itself by benefactions.  God simply overwhelmed us with benefits.  Think but of the gifts of nature: body and soul, health and the use of the senses, food and clothing, beloved parents and benefactors, general and special benefits.  All this we owe to God, and these benefits He has conferred on us daily and hourly for many years.  We are but a composition of benefits.  “What hast thou that thou hast not received?” (I Corinthians., 4:7)

We come now to the still more precious gifts of the supernatural order, the order of graces: our redemption by the sufferings and death of the Son of God, our creation into this world after the coming of Our Lord.  Recall all the gifts of faith, of the true Church, of the sacraments; that the Lord, by sanctifying grace, has made us His adopted children, that He is so near to us by His Sacred Body in Holy Communion, the repeated remission of our sins, the many means of graces which accompanied us from the day of our birth to this day:[1] so that in gratitude we must acknowledge: “He hath not done in like manner to every nation, and His judgments He hath not made manifest to them.” (Ps. 147:20)  To thousands and thousands he has not been as generous as He has been to us.

Let us cast a glance into the hereafter, on the blessings of heaven.  What is the Lord in His goodness not willing to give?  Himself in all His glory. “I am thy reward exceeding great.” (Gen. 15:5)

If giving presents is a proof of love, and the Lord has showered benefits down upon us poor human beings, how He must love us!  “What shall I render to the Lord, for all the things that He hath rendered to me?” (Ps. 115: 12) If beggars for a few cents love their benefactors, how shall we requite God’s love for us?  What love then do we owe to God?  But love must show itself in deeds.  What can we give to the Lord?  All that we have belongs to Him.  But the Lord is so good that He takes His own benefits as presents if we but offer them as a sacrifice.  Therefore, we shall confirm our love for the Lord by an act of consecration.  We must say with a grateful, willing and cheerful heart: “Take, O Lord, and receive my entire liberty, my memory, my understanding, and my whole will. All that I am and have Thou hast given me, and I give it back again to Thee, to be disposed of according to Thy good pleasure.  Give me only Thy love and Thy grace; with these I am rich enough and ask no more.”[2]



Additional note about the First Motive

Yes, indeed, we need nothing more than God.  He must be for us our all and everything.  From the very first meditation in the Spiritual Exercises, we have been taught by St. Ignatius that God must be our number one priority and our highest love.  In this first motive for loving God, we are really addressing the most important reasons that we owe God gratitude and love.  What could be more important than the gift of the Catholic Faith and all that comes with the Faith?  We cannot thank God enough for it.  Seeing how precious the gift of Faith is, and how vulnerable we are in that we are incapable of keeping the Faith without God’s help, helps us to be more grateful to God.  With gratitude comes humility and love.

Fr. Hurter continues:

The Second Motive for Loving God

God in His love for us wants to be near us always.  Love shows itself in this: that it is fond of being with the person it loves.  Lovers like to see each other.  How does God answer this demand?   He is everywhere near us, distributing favors in the whole of nature.  In this eagerness to be still nearer to us, the son of God came down from heaven to visit us in our homes: “And the Word was made flesh and dwelt among us.” (John 1:14)  To perpetuate this visit, He instituted the most holy Sacrament of the Altar, to be wherever even a few Christians assemble.  There He is day and night in the midst of them; and He rather waits for us there, that we should have to wait for His coming and visit.  If we cannot come to Him, He has Himself brought to us, even if our dwelling be ever so poor, a mere hut, a stable, a prison.  The Holy Ghost makes us His temple, in which He desires to dwell.  “Know you not,” writes St. Paul, “that you are the temple of God, and that the Spirit of God dwelleth in you?” (I Cor. 3:16)  Furthermore, Our Divine Savior in His love for us wants us to be with Him forever. “Father, I will that where I am, they also whom Thou hast given Me may be with Me.” (John 17:14)  To Him, therefore, the words apply: “My delights were to be with the children of men.” (Prov. 8:31)

Such love, such condescension, calls for a return, and since a lover is fond of being near the person he loves, we will show our love of God by being with Him in thought, as a child away from home often thinks of its dear parents, and by visits which we can easily make to the Blessed Sacrament.[3]  We should be glad to converse with Him all the more because it is an honor that God deigns to associate with us poor creatures, and because these visits are always so rich in graces.[4]

Additional note about the Second Motive

Our Lord referred to Himself as the heavenly Bridegroom.  This is the most intimate friendship He could give to humans.  How loving of Him to want to be so close to us!  St. Thomas Aquinas explains to us that Goodness is self-diffusive.  We see this is so true especially when we consider the plan of God to dwell physically among us.  He gives Himself to us in a beautiful divine friendship.  Even when the Mystical Body has suffered persecutions in history, Our Lord always sustained His Flock.  For He said, “I will not leave you orphans, I will come to you…In that day you shall know, that I am in My Father, and you in Me, and I in you.” (John 14:18 & 20) What a wonderful truth to know that the Trinity wills to dwell in us!

Fr. Hurter continues:

The Third Motive for Loving God

Love is strengthened not only by presents and visits but especially by deeds when it is active and generous in favor of the one beloved.  Thus, a mother’s love for her child shows itself not so much when she gives it fine clothes as when she works and stints herself for it, spends many a sleepless night at its bedside to nurse it in its sickness, and denies herself in many ways that she may take care of her child; when from early morning to late at night she suffers and makes sacrifices for its welfare.  So, too, does God show His love for us by being active for, in and about us.  He is everywhere active in nature for our benefit.  He gives growth and ripening to plants for our sustenance.  He lights the sun to give us light and heat.  He preserves, governs, and directs the universe, that it may be at our service.  Yes, the Son of God went still further for our sake.  He worked for us, bore painful sacrifices for us, even suffered to save us.

St. Bernard writes:

My reparation after the fall was not as my creation.  He spoke and the universe was created. (Ps. 148:5)  But He Who by a single word created me, has said much, done wonderful things, suffered severely, not only severely, but even what humiliated Him, to bring about my reparation.  ‘What shall I render to the Lord for all the things that He hath rendered to me?’ (Ps. 115:12)   In creation He made a present of me to myself, in redemption He gave Himself up for me, and thereby gave me back to myself.  Hence by creation and redemption I owe myself for myself.  What then shall I give to God for Himself?  Were I to make a sacrifice of myself a thousand times, what am I compared with God?

I must therefore show and confirm my love by working, making sacrifices, and suffering for God.  “Therefore, whether you eat or drink, or whatsoever you do, do all to the glory of God.” (I Cor. 10:31)[5]

Additional note about the Third Motive

What more could Our Lord have done for us than He did?  He suffered and died for us.  Even more importantly, He showed us by the cruel suffering and insults He endured how much He loved His heavenly Father.  At the same time, He showed how malicious sin is and how we should rather die than to offend God.  In very fact, He showed us how to love the Father.  We ought to imitate Him for He is always Our Model of perfect love.

Fr. Hurter continues:

The Fourth Motive for Loving God

The amiability of God.  That this glorious and exalted motive may enkindle in us a fervent love, let us consider how often a mere shadow of beauty, a drop of perfection found in creatures, draws our heart, charms and enraptures us.  What love, then, will the infinite beauty of God, the fountain of all perfection, enkindle in us?  If, therefore, creatures approach you with their beauty and loveableness to draw you to themselves, to fetter and imprison you, cry out to them: “I would be a fool were I to run after a drop and give myself to a shadow, when I can have the sum-total of all beauty and glory.  No, I will give my heart to the Infinite Being, Who alone can make me perfectly happy.”

Creatures with their beauty shall be to me as a guide directing me and telling me to “Love God!”  To Him my whole heart shall belong.  And therefore, creatures are so beautiful that they may remind me “how much the Lord to them is more beautiful than they, for the first author of beauty made all those things.” (Wis. 13:3)

Rightly does St. Augustine say: “Heaven and earth and all that is in the universe cry out to me from all directions that I, O God, must love Thee.  And they do not cease to cry out to all, so that they have no excuse.”

And if I furthermore consider that this infinitely beautiful, exalted, and perfect Being is mindful of me, and watches over me, and loves me, although He has no need of me whatever;  that He wants my love and longs for it, and rejoices when I love Him—how we must consider ourselves pressed to comply with His wish, and dazzled with His beauty and loveableness, be entirely consumed in His love, love Him with our whole heart, and with our whole soul, and with our whole mind, and with our whole strength, as He commanded us to do.  (Mark 12:30)                                     

Let us ask Our Lord by His precious Blood for such a love; and let it be the most beautiful fruit of these spiritual exercises.  Let us willingly repeat the beautiful petition of St. Augustine: “That I may know myself and know Thee, that I may love Thee and despise myself.”[6]

Additional note about the Fourth Motive

There is nothing higher than God.  We learn in our Catechism that He is the Supreme Being.  He has all perfections.  If we ponder His attributes, which we humans can only do one at a time, we soon grow in admiration of Him.  We are overawed by His immense qualities.  We were naturally made to love God.  If we follow our nature as we ought, our hearts desire God and are attracted to Him.  As St. Augustine said, “Our hearts were made for Thee O Lord and are restless until they rest in Thee.”  Since He is our final end, we can never be truly satisfied until we possess God completely.  Our natural inclination is to soar up to God.  These thoughts lead us to our colloquy.

Colloquy:  O Infinite and Divine Majesty, how can I, a poor creature, ever thank Thee enough for all the many blessings Thou hast showered upon me?  Thou hast created me rational and with an immortal soul.  Would that I could even appreciate these two aspects alone!  But in addition to these priceless gifts, Thou hast given me Thy Divine Son to be my soul’s Spouse and intimate Friend.  This is the utmost treasure that any human could want!  But alas, I am such a poor wretch who has not been grateful as I ought.  I beg Thee, Dear Trinity, to help me study Thee and all Thy truths so I can learn to appreciate Thee and grow in an ever-deeper love of Thee.  Help me to remain ever faithful to Thee so my soul can be Thy bride in time and in eternity. (I will end my colloquy with an Our Father.)


In our next lesson we will address St. Ignatius’s method for making a choice and his recommendations on penance.


[1]           In this time of the great apostasy when the majority of uncompromising Catholics have no priests and sacraments, we must not think that God is not still taking care of our spiritual needs.  He has made our prayers more efficacious including our spiritual communions and rosaries, precisely because we are refraining from participating in compromise Masses and Sacraments. 


We should also keep in mind that even if we do not have the sacramental confession available without compromise that we must practice perfect acts of contrition.  Furthermore, by using indulgenced prayers and sacramentals such as our rosary beads, and Signs of the Cross, we can remit our venial sins.  Our Lord indeed does not leave us orphans, especially when we are sacrificing and avoiding compromise out of love for Him!


[2]              Considerations from Sketches for the Exercises of An Eight Days’ Retreat, by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, Page 269-271.

[3]               Again, because the majority of uncompromising Catholics living in these times of the great apostasy do not have access to the Tridentine Mass and sacraments and the Blessed Sacrament, we should endeavor to make many spiritual communions and meditate on the Trinity dwelling in our souls, especially through His Divine grace.  We should speak to God in our souls and pour out our hearts to Him with love and gratitude.

[4]              Considerations from Sketches for the Exercises of An Eight Days’ Retreat, by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, Page 269-271.

[5]              Considerations from Sketches for the Exercises of An Eight Days’ Retreat, by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, Page 272-273.

[6]              Considerations from Sketches for the Exercises of An Eight Days’ Retreat, by Hugo Hurter, S.J., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, copyright 1918; third edition, 1926, St. Louis, MO and London, Page 274-275.

Glacier-Melting Alarmism

Let us consider what is sometimes called the “deep state”.  The federal government has a small number of political appointees at the top of the various departments of the federal government.  These “bosses” are usually replaced when a new president takes office.

But underneath those bosses are a myriad of “career employees” who are supposedly non-political and who cannot be fired when the political administrations are changed.  Most of those career employees are liberals/leftists (of one sort or another) and they cannot be replaced even when a more conservative governor or president takes office. 

In about the 1960s, leftist leaders declared publicly that they would fill the federal bureaucracies with leftists who could not be fired because they were not political appointees although these workers, in their viewpoints, were/are highly political leftists.  The phrasing for this, which the leftists used at the time, was that they were undertaking “a long march through the institutions”.  That this march was a “long march” indicated that the leftists knew this was not the work of a couple of years, but rather, of decades.  This leftist campaign not only targeted the federal government bureaucracies but also the universities and other institutions. 

For purposes of this article, let us take one example.  Most of the U.S. National Park Service career employees are fully onboard with the leftist agenda.  Among other ways this is true is that they strongly promote climate alarmism, such as featuring brochures, signs, and films which boldly proclaimed (before 2020) that all glaciers at Glacier National Park (in Montana) are melting away rapidly and would soon be entirely gone (viz., by 2020).[1]

Here is a photo of one of these signs[2], which was installed sometime before 2010[3]:

Glacier National Park has reportedly removed and replaced signs that say, "the glaciers will all be gone by the year 2020."

Notice that these climate-alarmist “scientists” assert that they “know” that the glaciers started forming 7000 years ago.  By our Catholic Faith, we understand that the world is only about that old.  But do these “scientists” really know when (and in particular 7000 years ago!) the present glaciers started forming (as these “scientists” assert that they know)?  That is very doubtful!

Further, these “scientists” speculate and say that they “know” that during the entirety of the last 7000 years, the glaciers never were larger than they were in the middle of the 1800s.  A thinking person would certainly consider that assertion very doubtful because that assertion would require the “experts” to know the relative sizes of the glaciers during the entire preceding 7000 years.  That is very doubtful! 

Leaving aside the shaky basis of these dubious claims, a thinking person would be able to discern the implicit admission contained in the sign above:

These “experts” say that, at the end of the particularly severe cold cycle (“The Little Ice Age”), the glaciers were at maximum size.  A thinking person would say, “of course the glaciers were at the maximum (or at least larger than they are now) at the end of the cold climate cycle called the “Little Ice Age”!  That is the whole point of a “Little Ice Age” – viz., that there is greater cold and hence, larger glaciers.

Further, the sign implicitly admits that the glaciers are shrinking (“rapidly” according to them!) because we are in a warming cycle (compared to the prior cold cycle).  So, the climate alarmists are solemnly warning that the glaciers which had grown in response to the prior cold cycle are now shrinking in response to the subsequent warming cycle.  So, what these “scientists” are really telling us is that the climate goes in cycles and we are in a warming cycle in which the glaciers are shrinking.  What “geniuses” they are!

But they are leftists (or the dupes of the leftists), so they cannot attribute this normal glacier shrinkage to these natural climate cycles.  No!  They must declare that man caused this glacier shrinkage in order that they can alarm people that these very ancient – 7000-year-old – glaciers are being lost and so (according to these “scientists”) we must fight anthropogenic (man-caused) global warming.

Notice in the sign above, the National Park Service leftists claim that there will be no more glaciers in 2020.  None.  Zip.  Nada.

But those glaciers are all still there![4]  All 29 of them!

The Park Service, however, is removing the signs warning that the glaciers will disappear any year now, because those signs now show the ridiculousness of this alarmist claim.[5]  Do the National Park Service leftists admit they were wrong?  Of course not.  They merely move on to a different alarmist claim predicting utter destruction and desolation a little further into the future. 

In this (“glaciers disappearing”) alarmism, the U.S. Park Service and U.S. Geological Survey like to display glacier photos from decades ago and compare them to more recent photos of the same location.  The problem is that those photos are dated showing the year but not the month of the year.  This is important because, every year, the glaciers grow in the winter and shrink in the summer.  So, to someone who understands how a glacier fluctuates every year, the photos do not prove anything unless we know in what month of the year the photo was snapped.

One exception to the rule (viz., that the month is not given for the glacier photos), is the photo of one of the best-known glaciers, Grinnell Glacier, taken by USGS scientist Daniel Fagre on August 26, 2010.  Knowing the month of this photo allows us to compare the photo to the same glacier at nearly the same time of the year, twelve years later, in 2022.  The 2022 photo was taken two weeks later on September 10, 2022, roughly at the time when the glaciers experience their first average freeze (which occurs on September 14).  Thus, the 2010 photo was taken before this glacier experienced its final two weeks of shrinking/thawing. 

This means that the Grinnell Glacier presumably experienced two more weeks of melting and so was smaller on the same calendar date (September 10) than it was when Fagre snapped the picture in 2010.  Here are the two photos (below).[6]  As you see, there is no apparent decrease in the size of that glacier over twelve years.

Incidentally, a team of glacier scientists from Lysander Spooner University visits Glacier National Park each September and has noted that the most famous glaciers such as the Grinnell Glacier and the Jackson Glacier appear to have been growing – not shrinking – since about 2010.  The Jackson Glacier, which is easily seen from the Going-To-The-Sun Highway may have grown as much as 25% or more over the past decade.[7]  But do the leftists admit they are scaremongers?  No.  Do they admit they are wrong?  No.  They insist that there is an emergency and ignore their past ridiculous claims. 

Let these considerations help us to put things in perspective and help us to distrust the leftists’ lies and alarmist claims which are aimed at aiding the globalist power grab.