CC in brief — The Existence of Time in the Afterlife

Catholic Candle note: Catholic Candle normally examines particular issues thoroughly, at length, using the teachings of St. Thomas Aquinas and the other Doctors of the Church.  By contrast, our feature CC in brief, gives an extremely short answer to a reader’s question.  We invite readers to submit their own questions.

Q.         While sanctifying the Sunday at home, I read in a sermon recently that stated:

“Time is a blessing which we enjoy only in this life; it is not enjoyed in the next; it is not found in heaven nor in hell.”

Is this true that there is no time in heaven or in hell?

  1. There is time in heaven and in hell.

Anywhere that there are bodies which move, there is time.  In fact, time is the measure of the motion of a body.  When a body moves, there is a “before” and an “after” of time, with the movement continuing between this beginning and its ending.  By contrast, angels are not, properly speaking, in time because they do not have bodies.


In heaven

We hold that it will be possible for the blessed to move their bodies in heaven.  We hold that they will be able to smile, to sing, and to move from place-to-place.  In fact, they will have the gift of agility in their glorified bodies.  This will make their movement effortless and extremely fast.  We reject the idea that the bodies of the blessed will be frozen in perpetual immobility.  Because the blessed will move their bodies, there will a “before” and an “after” to these movements and there will be time in heaven.

Further, we hold that it will be possible, e.g., for Our Lord and the Blessed Mother to turn their heads and to smile upon the saints.  

Because of all such movements, there will certainly be time in heaven.


In limbo

The limbo of the babies is a part of hell (but is not a part of the hell of the damned).  We hold that limbo is a place of natural happiness.  We hold that the resurrection of the bodies at the end of the world will include the bodies of those in limbo.  We hold that those persons in limbo will be able to move their bodies.  

Perhaps those in limbo will stroll in beautiful surroundings.  Perhaps they will sing or talk together.  Any such activities (which are part of living in natural happiness) will involve their bodies and will require movement and, thus, time.

In the hell of the damned

It would seem that the damned in hell will not be able to do any activities which will give them relief or enjoyment.  So, in that regard, they might be fixed in immoveable pain and misery.  

However, there are some bodily activities that might occur in hell.  Perhaps the damned will torture each other, or scream at each other, or shout curses and words of hatred at each other.  

So, is there time in heaven and hell?

Thus, we hold that there is unending time in heaven, in the limbo of the babies, and in the hell of the damned.  

Where is there eternity?

In fact, one could ask whether there is any eternity in hell.  Loosely speaking, never-ending time is sometimes called eternity. Since the time in hell is literally unending, we could loosely call it “eternal” in this way.  

Further, we talk about an unpleasant experience being eternal.  For example, if the dentist was drilling my tooth for a long time, we might say, as a manner of expression, that “I sat in the dentist’s chair for an eternity.”

But strictly speaking, it seems that eternity belongs most properly only to heaven, and not to hell.  Whereas time is similar to a point moving along a line, and for which there is a “before” and an “after”, by contrast, eternity is an ever-present “now” which is like a point that does not move.  

Thus, properly speaking, God is in eternity.  He never moves in any way.  He thinks only one thought and has only one act of love without end.

The blessed in heaven are also, properly speaking, in eternity not as they smile at Our Lord (or whatever other acts they do which involve their bodies), but rather as they are immersed in the greatest happiness of heaven, which is the Beatific Vision.  

In this vision, their minds will see God in His essence, without any movement.  As the blessed see God, their minds will not go from “point to point” in the manner in which we think on this earth.  Their minds will see a single vision of God’s essence without movement or weariness, without end.

Thus, in summary, God, the angels, and the saints are in eternity, properly speaking in the Beatific Vision.  The blessed in heaven are also in unending time, along with all humans in limbo and in hell.

Catholic Candle note: Catholic Candle normally examines particular issues thoroughly, at length, using the teachings of St. Thomas Aquinas and the other Doctors of the Church.  By contrast, our feature CC in brief, gives an extremely short answer to a reader’s question.  We invite readers to submit their own questions.

 

CC in brief

 

The Existence of Time in the Afterlife

 

Q.        While sanctifying the Sunday at home, I read in a sermon recently that stated:

 

“Time is a blessing which we enjoy only in this life; it is not enjoyed in the next; it is not found in heaven nor in hell.”

 

Is this true that there is no time in heaven or in hell?

 

 

A.        There is time in heaven and in hell.

 

Anywhere that there are bodies which move, there is time.  In fact, time is the measure of the motion of a body.  When a body moves, there is a “before” and an “after” of time, with the movement continuing between this beginning and its ending.  By contrast, angels are not, properly speaking, in time because they do not have bodies.

In heaven

 

We hold that it will be possible for the blessed to move their bodies in heaven.  We hold that they will be able to smile, to sing, and to move from place-to-place.  In fact, they will have the gift of agility in their glorified bodies.  This will make their movement effortless and extremely fast.  We reject the idea that the bodies of the blessed will be frozen in perpetual immobility.  Because the blessed will move their bodies, there will a “before” and an “after” to these movements and there will be time in heaven.

 

Further, we hold that it will be possible, e.g., for Our Lord and the Blessed Mother to turn their heads and to smile upon the saints. 

 

Because of all such movements, there will certainly be time in heaven.

 


In limbo

The limbo of the babies is a part of hell (but is not a part of the hell of the damned).  We hold that limbo is a place of natural happiness.  We hold that the resurrection of the bodies at the end of the world will include the bodies of those in limbo.  We hold that those persons in limbo will be able to move their bodies. 

 

Perhaps those in limbo will stroll in beautiful surroundings.  Perhaps they will sing or talk together.  Any such activities (which are part of living in natural happiness) will involve their bodies and will require movement and, thus, time.

 

 

In the hell of the damned

 

It would seem that the damned in hell will not be able to do any activities which will give them relief or enjoyment.  So, in that regard, they might be fixed in immoveable pain and misery. 

 

However, there are some bodily activities that might occur in hell.  Perhaps the damned will torture each other, or scream at each other, or shout curses and words of hatred at each other. 

 

 

So, is there time in heaven and hell?

 

Thus, we hold that there is unending time in heaven, in the limbo of the babies, and in the hell of the damned. 

 

 

Where is there eternity?

 

In fact, one could ask whether there is any eternity in hell.  Loosely speaking, never-ending time is sometimes called eternity. Since the time in hell is literally unending, we could loosely call it “eternal” in this way. 

 

Further, we talk about an unpleasant experience being eternal.  For example, if the dentist was drilling my tooth for a long time, we might say, as a manner of expression, that “I sat in the dentist’s chair for an eternity.”

 

But strictly speaking, it seems that eternity belongs most properly only to heaven, and not to hell.  Whereas time is similar to a point moving along a line, and for which there is a “before” and an “after”, by contrast, eternity is an ever-present “now” which is like a point that does not move. 

 

Thus, properly speaking, God is in eternity.  He never moves in any way.  He thinks only one thought and has only one act of love without end.

 

The blessed in heaven are also, properly speaking, in eternity not as they smile at Our Lord (or whatever other acts they do which involve their bodies), but rather as they are immersed in the greatest happiness of heaven, which is the Beatific Vision. 

 

In this vision, their minds will see God in His essence, without any movement.  As the blessed see God, their minds will not go from “point to point” in the manner in which we think on this earth.  Their minds will see a single vision of God’s essence without movement or weariness, without end.

 

Thus, in summary, God, the angels, and the saints are in eternity, properly speaking in the Beatific Vision.  The blessed in heaven are also in unending time, along with all humans in limbo and in hell.

The Feminist Program is the same as that of Satan and Marx – Part V

Catholic Candle note:

In February 2022, Catholic Candle began a multi-part examination of how the feminists follow the same program as Satan and Marx.  This article is entitled The Feminist Program is the same as that of Satan and Marx

Part 1 analyzes Satan’s program and begins to analyze how Marx has the same program.  Part 1 can be found here: https://catholiccandle.org/2022/02/24/the-feminist-program-is-the-same-as-that-of-satan-and-marx/

Part 2 completes the analysis showing how Marx’s program is the same as Satan’s program.  Part 2 can be found here: https://catholiccandle.org/2022/03/27/the-feminist-program-is-the-same-as-that-of-satan-and-marx-part-ii/.  

As shown in those first two parts of this article, Satan’s and Marx’s eight-point program:

1.    Is anti-God (and anti-worship of God);

2.    Promotes disobedience and opposition to the authority ordained by God;

3.    Seeks to divide people;

 

4.    Promotes discontent, envy, and discord;

 

5.    Promotes hatred;

 

6.    Is result-oriented and self-interested; Satan neither acts according to immutable principles nor encourages his followers to do so;

 

7.    Is full of lies; and

 

8.    Is against Nature and is anti-Natural Law.

Part 3 begins the study of modern feminism and feminist leaders to see how they follow this same satanic and Marxist program.  Part 3 shows how feminism and feminist leaders are anti-God and anti-worship of God.  This article can be found here: https://catholiccandle.org/2022/04/20/the-feminist-program-is-the-same-as-that-of-satan-and-marx-part-iii/.

 

Part 4 covers three additional aspects of how the feminist leaders and feminist principles follow Satan’s and Marx’s program:

A.   They promote disobedience, revolt, and opposition to the authority ordained by God;

B.   They seek to divide people; and

C.   They promote discontent, envy, and discord.

Part 4 of this article can be found here: https://catholiccandle.org/2022/05/27/the-feminist-program-is-the-same-as-that-of-satan-and-marx-2/

 


Part 5:


(Continuing where we left off last month)

This month, we cover two aspects of the feminist program:

1.    Modern feminism promotes the program of Satan and Marx by promoting hatred; and

 

2.    Feminist leaders are result-oriented and unprincipled just like Satan and Marx.

 

1.   Modern feminism and feminist leaders promote hatred.

Since Satan is full of extreme hatred and Marx called himself “the greatest hater of the so-called positive”[1], we know that all of Satan’s and Marx’s works are imbued with their hatred, too.  This is one reason why it is immediately plain to persons with greater discernment that feminism is a work of Satan – because it is imbued with a share of Satan’s hatred. 

When Catholic journalist, Mrs. Donna Steichen, attended many so-called “women’s empowerment” conferences, the satanic hatred at those feminist gatherings struck her so strongly that she called her book-length report, Ungodly Rage.[2] 

Whereas God made women to be the hearts of their homes, by contrast, the feminism on display at these conferences showed how completely Satan has twisted those women so that Mrs. Steichen said those women showed “feminism’s anti-feminine heart”.[3]  Satan and feminism turned these women and their movement into vehicles of rage and hatred.

Most feminist leaders do not declare that they hate men.  This would tend to be bad “public relations” for the feminist movement.  However, some feminist leaders are very candid about their hatred of men.  For example, secular feminist leader, Robin Morgan, Editor of Ms. Magazine, counted hating men as a virtue.  Here are her words:

I feel that ‘man-hating’ is an honorable and viable political act, that the oppressed have a right to class-hatred against the class that is oppressing them.[4]

Similarly secular feminist leader, Marilyn French said:

You think I hate men.  I guess I do ….   I think that men are rotten and women are great.[5]

Hatred is wanting evil for another person, especially his ultimate evil.  We see that Satan’s hatred causes him to especially want the greatest evil for people, viz., their eternal damnation. 

Among feminist leaders who don’t use the word “hate” with regard to men, you see their hatred in the evil they wish for men.  For example, secular feminist leader, Andrea Dworkin, showed her hatred for men in these words:

I want to see a man beaten to a bloody pulp with a high-heel shoved in his mouth, like an apple in the mouth of a pig.[6]

Other feminist leaders express their hatred for men more generally, wishing evil for men as a group.  Here is how secular feminist leader, Sally Miller Gearhart, expressed her hatred for men, in her essay entitled, The Future – If There Is One – Is Female:

The proportion of men must be reduced to and maintained at approximately 10% of the human race.[7]

Similarly, secular feminist leader, Kate Millett, routinely opened her “women’s empowerment” meetings by declaring that their goal is to destroy men, i.e., to destroy “the American patriarch”.[8]

Here is how feminist leader, Robin Morgan, urged women to commit patricide:

Sexism is not the fault of women – kill your fathers, not your mothers.[9]

The hatred which is inseparable from feminist principles is not reserved for men alone.  Feminist leaders also sometimes attack conservative women viciously.  For example, one feminist called conservative women “white nationalist racist gender traitors.”[10]  Like Satan’s hatred, feminist hatred can target women as well as men.

Feminist leaders also incite women to hate men by promoting the idea that men hate them.  For example, secular feminist leader, Germaine Greer, declared:

Women fail to understand how much men hate them.  …  All men hate some women some of the time and some men hate all women all of the time.[11]

Greer also told women that no man exists who is free from hating women.  Here are her words:

The man is not born who will not hate some woman on some occasion.  Odds on, it will be the woman with the greatest claim on his love.[12]

Feminist principles also try to root out the maternal love God put into women by trying to convince them that, however their sons might appear good and loving, there is male treachery in all of them which they should fear and hate.  Here is how feminist Andrea Dworkin stated it:

Under patriarchy, every woman’s son is her potential betrayer and also the inevitable rapist or exploiter of another woman.[13]

What we are showing in this section, is that feminism and feminist leaders follow their founders, Satan and Marx, in promoting hatred.  Of course, just as there are naïve Masons who simply view Freemasonry as an aid to career advancement or as a way to be accepted in a particular social circle, without understanding the deep evil of Freemasonry, likewise, there are naïve feminists that don’t look deep enough to understand the magnitude of the evil that is integral to feminism. 

But this does not take away from the fact that feminism is fundamentally the devil’s work.  We must fight feminism!  One element of this fight is to love God with all our hearts and to honor, love, and treat women as God wants us to do – not with Satan’s false “luv” for them and an unnatural pretense of equality (as opposed to the true, natural complementariness of the sexes).

 

2.   Feminist leaders are result-oriented and unprincipled (just like Satan and Marx are) because they neither act according to immutable principles nor encourage their followers to do so.

Feminist leaders are unprincipled, like Marx and Satan.  They are committed to their (evil) goals and so, to accomplish these goals, they say and do whatever they can to achieve them.  They are devoid of firm, overarching principles that regulate the choice of which means they can and should use to achieve their goals.  Instead, feminist leaders use any means which they think will be effective.

For example, feminists follow Marx in his goal of pushing all women out of their homes and into the workforce.  Thus, feminist leaders see the “need” to prevent children from coming into existence because children would be an obstacle to a woman’s career.  This is because caring for children would make her unable to be a fully-independent worker – which is a feminist and Marxist goal.  Thus, pursuing this goal, feminists tirelessly promote methods to frustrate fecundity and the Natural and Divine Laws in order to prevent children from being such “obstacles”. 

Thus, feminists promote contraception as safe and good because it furthers this feminist-Marxist goal (viz., moving all women into the workforce), as well as some of their other evil goals, too.  Of course, contraception is always evil, and sometimes kills a baby who has already been conceived.  Further, contraception is always harmful to the mother physically, spiritually, and socially – harming her relationship with her husband as well as harming society more generally.

For the same reason, feminists also promote the cold-blooded, deliberate murder of innocent babies in abortion.  Thus, they also promote the lie that a mother murdering her baby is “health care” for the mother and that such murder is “safe”, although it is fatal for the baby, is sometimes fatal to the mother and is always harmful – physically, spiritually, and socially – harming her relationship with her husband as well as harming society more generally.

But because such evils promote feminist goals, feminists vociferously insist that an unborn baby is not a human being but only a “clump of cells”.  This feminist assertion is so obviously false that no one really believes it – not even the feminists.  To take two reasons, among many others:

1.    The baby has a different genetic code than the mother so obviously is not part of the mother’s body. 

 

2.    Further, the baby has his own head, hands, feet, and the rest of the body.  When the feminists lie by saying that this baby is simply the mother’s tissue, this absurdly means that she has two heads, four hands, and four feet. 

Although everyone, including the feminists, know the baby is a separate human being, they insist otherwise because they are unprincipled and take whatever position serves their goals.

Although the feminists want to promote the Marxist goal of getting (and keeping) all women in the workforce, nonetheless, these feminist leaders know that the strong maternal instinct which God put into women will cause many of them to have some children.  Therefore, the feminists devise strategies to get the women back in the workforce as quickly as possible after the children’s births.  For example, the feminists (and Marxists) ensure that women can foist-off the responsibilities of motherhood onto other independent workers whose job it is to feed and babysit those children, i.e., daycare. 

Although common sense and the maternal instinct make it clear that daycare is greatly inferior to a loving mother’s care of her own children, the feminists disregard this principle and say and do whatever is expedient to accomplish their goal of removing mothers from their homes.  They declare that daycare is better for children (or at least not worse) than a woman fulfilling her God-given role as a nurturing, loving mother.[14]

A further example is that the feminists profess (falsely) that they are seeking the best-interests of (and the advantages of) women.  But the feminist leaders are really promoting Marxist principles which are ruthlessly anti-woman.  That is why the feminists viciously attack conservative women whenever it is expedient because feminist leaders attack whoever and whatever stands in the way of their (Marxist) agenda.

Another example of unprincipled feminist leaders is their promotion of the idea that if women allege that they were mistreated by men, then everyone should “believe women”.  This is such a stupid position that no one really believes it.  It is merely unprincipled feminist expediency.  When conservative Supreme Court Justice Kavanaugh was accused by a woman (Christine Blasey Ford), President Joe Biden declared to the media that we must “believe women”.  But when Biden himself was accused by a different woman (Tara Reade), he told the media she was lying and not to believe her.  Biden (who continually promotes Marxism and feminism) never really thought we should always “believe women” over men.  Nor, does anyone else really believe that.  This “believe women” nonsense is merely leftist politics using any method whatever to achieve Marxist and feminist goals.  Biden merely said we should always “believe women” because this was expedient while trying to derail Kavanaugh’s confirmation to the Supreme Court. 

Michelle Malkin summed up this truth well, in these sensible words:

Let me repeat the themes of my work in this area for the past two years to counter the “Believe Women” baloney:

The role of the press should be verification, not validation.

Rape is a devastating crime.  So is lying about it.

It’s not victim-blaming to get to the bottom of the truth.  It’s liar-shaming.

Don’t believe a gender.  Believe evidence.[15]


Summary

Satan, Marx and the feminist leaders are devoted to their goals and are unprincipled enough that they are willing to employ any means – however perverse – to achieve those goals.  In this, Satan, Marx, and the modern feminists are completely different from Catholics and from anyone living the life of reason and virtue. 

A good man knows that he cannot simply use any expedient means to achieve his end.  A Catholic and anyone trying to lead a virtuous life knows that both his means and his end must be good, otherwise his action is evil.[16] 

So, we see that feminist leaders are unprincipled and follow Marx (and Satan) by taking whatever means they think will accomplish the (evil) goal they seek to achieve.



[1]           https://historynewsnetwork.org/article/56204 (emphasis added).

[2]           Ungodly Rage, The Hidden Face of Catholic Feminism, Mrs. Donna Steichen, Ignatius Press, San Francisco ©1991.

 

[3]           Ungodly Rage, page 165.

 


[8]           Here is part of the chant Kate Millett used to open these meetings:

 

“And how do we make Cultural Revolution?” she demanded.
“By destroying the American family!” they answered.
“How do we destroy the family?” she came back.
“By destroying the American Patriarch,”

https://mallorymillett.com/?p=37 (emphasis added).


[12]         Secular feminist Germaine Greer, from her book, The Whole Woman, quoted here: https://skepticink.com/backgroundprobability/2015/11/05/germaine-greer-and-the-hatred-of-men/

[13]         Andrea Dworkin quote, found here: https://quotefancy.com/andrea-dworkin-quotes

[14]         For a fuller treatment of motherhood as the God-given great work of a woman’s life, read these articles:

 

Ø  https://catholiccandle.org/2019/12/02/the-role-and-work-that-god-gave-to-woman/

 

Ø  https://catholiccandle.org/2020/10/01/the-importance-and-need-for-stay-at-home-moms/

 

[15]         The Dangers of ‘Believe Women’, by Michelle Malkin, found here: https://www.dailysignal.com/2018/09/19/the-dangers-of-believe-women/

[16]         For a fuller treatment of the moral principle that the end never justifies the means, read this article: https://catholiccandle.org/2022/01/05/does-the-end-ever-justify-the-means/

 

The Modern “Lifestyle” = Rejection of the Principle & Foundation

Examples of modern diversions:

·         Smart phones (gadgets);

·         Television/movies;

·         Travelling;

·         Health “focus on me” foods, an excessive concern with specialty foods, e.g., foods certified organic or “fairtrade”, or gourmet foods;

·         Exercise;

·         Sports; and

·         Some secondary “causes” or “crusades” on which a person focuses his life, e.g., saving the whales, the environment, ozone depletion, glacier melting, celebrity fan clubs, eliminating wasteful government spending, preserving historical landmarks, ancestral family trees, etc.

All of these are pulling man away from God as the central focus of his life.  The Conciliar Church is wrapped up in the world and, therefore, also is wrapped up in these diversions from the purpose of man’s existence – by contrast, these churchmen are supposed to be teachers who guide souls to be detached from the world, as Our Lord commanded.

Modern man is sensing his lack of a real purpose in his life and is searching for some relief for his aching and empty heart.  There is much discussion of stress and how modern man is being overstressed.  Of course, a person causes havoc in his body when he tries to live without his true focus (viz., God), too, and this is because we are body and soul. 

Many try to immerse themselves in their diversions (creatures) – see the list of diversions, “causes”, and “crusades”.  Many evil men (and the devils, too) are taking advantage of the modern man’s hapless, haphazard, wandering and his going from one so-called “solution” to another.  Hence, modern man searches in vain because he lacks the one purpose of his life and happiness, namely, God.  In other words, the Principle and Foundation is missing.

Many people find little bits and pieces of the Principle and Foundation.  In fact, they may find some huge chunks or inspirations of the concept of the Principle and Foundation.  However, because they do not have the true Faith, they do not find the satisfaction they seek.  The Principle and Foundation is the rudder of the spiritual life, and the better it is kept in mind, the happier we are. 

The Principle and Foundation is based on our proper use of our reason, and the more we use our highest faculty (our reason), the closer we get to God.  God calls us all to be contemplative, that is, to practice contemplation.[1]  

Those who practice contemplation use this faculty the best.  So, it is easy to see how far off the poor modern world is from the Catholic knowledge of God and from the service we owe to Him.

Let us use the Principle and Foundation to begin a new, better, more reasonable, more faithful way of living!



[1] See Mary’s School of Sanctity Lesson #3 on Contemplation and the Objective Truth Series  reflection # 24 Spiritual Nuptials

A “Good” Life is Possible in the Catacombs

Catholic Candle note: We received this article from a reader. 

 

Regarding reasons why (self-described) traditional Catholics remain in a compromise group, see this article: https://catholiccandle.neocities.org/faith/why-do-traditional-catholics-stay-in-a-compromise-group.html

 

Regarding how to sanctify the Sunday when there is no uncompromising Mass available to attend, read this article: https://catholiccandle.neocities.org/faith/sanctifying-sunday-no-mass.html

 

 

 

When it is God’s Will for us, we can do without the Mass and the Sacraments But With Our Lord in a Special Way

 

We’re not alone in the catacombs.  Our Lord compensates in a special way when we stand up against compromising priests and church leaders.  How does He compensate in that special way?  Well, I’ll tell you with first-hand experience.  To summarize in a few words: I’ve been happy and confident I’m following His will.

Without the Mass we might think we would be lost, but no, not so.  It is true that at Mass, the priest does act “in the person of Christ” (as the theologians say), and Christ then acts as our Mediator with God.   But many of us somewhat took advantage of that (while we still had Mass), and we let the priest “do all the work”.   Now, without the Mass and the priest, our relationship with Our Lord has to be one-on-One. 

God sent us the current circumstances in which we need to speak directly to God without a priest who stands in place of Christ for us.  As God sent us these circumstances and Wills that we be in them for His glory and our salvation, this circumstance can make us feel so much closer to Him.  He can feel like a part of us now as never before.

Without that weekly Confession available, we can have a much greater understanding of just how evil sin is, and how it hurts Our Lord – because we can’t confess every week and “start over, no problem”.  We can now realize it is far better not to sin even in the smallest way (i.e., venial sin), and we can do this with God’s help, because we’re now much closer to Our Lord one-on-One.

Without weekly reception of Our Lord in Holy Communion, it would seem to be a real loss, but we can make up in a special way with frequent, very slow and devout Spiritual Communions at least four times per day.  Doing this, it is twenty-eight Spiritual Communions per week vs. one “Sunday Catholic” Sacramental Communion.  The many Spiritual Communions can bring us closer to Our Lord when said with devotion and love.

Also, with the Mass on Sunday, compensation comes from reading each word from our missals with greater devotion and understanding, rather than attending a Mass expecting the priest to do most of the understanding and devotion.

The above four things we can willingly do without, for the Love of God.  Of course, the Mass and the Sacraments are an infinite treasure, which we should ardently long to receive when God sends them to us.  However, it is incomparably better to be in the catacombs with Him, but without the Mass and Sacraments, than to sin by attending compromise Masses and receiving compromise Sacraments!

We know also, sadly, that there are other things – like the beautiful liturgical music at Mass and parish devotions.  Plus, social parish gatherings, etc.  However, Our Lord will more than compensate for loss of these, with many spiritual graces.  He is never outdone in generosity!

To be sure, there are, unfortunately, only a few like-minded traditional Catholics in the catacombs, but their friendship is strong and loving.  The good Lord has always provided – and will continue to provide – what is needed for those who stand up for Him.  Bet on it!

 

Lesson #11 The Principle and Foundation – Part II

                    Mary’s School of Sanctity                   

St. Ignatius says,

Man is created to praise, reverence, and serve God Our Lord, and by this means to save his soul.  All other things on the face of the earth are created for man to help him fulfill the end for which he is created.  From this it follows that man is to use these things to the extent that they will help him to attain his end.  Likewise, he must rid himself of them in so far as they prevent him from attaining it.

Therefore, we must make ourselves indifferent to all created things, in so far as it is left to the choice of our free will and is not forbidden.  Acting accordingly, for our part, we should not prefer health to sickness, riches to poverty, honor to dishonor, a long life to a short one, and so in all things we should desire and choose only those things which will best help attain the end for which we are created.

In our last lesson we considered the end of man, which is to give glory to God Our Creator.  (This end is set forth in the first paragraph above.)  We discussed how one can meditate on this first paragraph examining what service we owe to God Who is so great and good to us.  

Now we will consider the rest of the first paragraph concerning our proper use of creatures, and the second paragraph which pertains to the holy detachment that God wants us to have concerning creatures.  Basically, Lesson #10 is the first part of the meditation on the Principle and Foundation, and this current Lesson #11 is the second part of the same meditation on the Principle and Foundation

This meditation is so rich in materials for consideration that this second part can be addressed in two subparts.  As we mentioned before, in Lesson #10, this meditation on the Principle and Foundation is so extremely important for our salvation that we can meditate upon it very often.  This is because St. Ignatius’s principle here must set the tone for our entire outlook on life. 

But how does one meditate on these two Ignatian paragraphs quoted above?  By carefully analyzing St. Ignatius’s two paragraphs to find out what he means.  By analyzing what he says and applying what he says to our own conduct, we can learn about ourselves and what our priorities have been in our life so far.  We can also learn to amend our priorities as needed in order to serve God in a way that is most pleasing to Him.  St. Ignatius has us begin by studying creatures, the use of which, are a means to our eternal salvation (and the misuse of which, to our everlasting damnation).

There are many aspects that we can discuss concerning man’s usage of creatures. We know from the Book of Genesis that creatures were created for the needs and use of man.  Man was given dominion over all the material creatures. We must not forget that besides these creatures, there are immaterial creatures, e.g., time and the angels.  Even though man does not have dominion over time or the angels, he can still make use of them.  St. Ignatius says above, “All other things on the face of the earth are created for man to help him fulfill the end for which he is created.”


Creatures help man attain his last end.

Creatures help man in the following ways:

  by instruction,

  by example,

  by use,

  by sacrifice, and

  by being a source of crosses.

They help man by instruction because creatures show us God’s omnipotence when we consider them.  Creatures show how great God is by their vastness and variety, their beauty, and their order.  We can clearly see God’s greatness and majesty.  We can likewise see how we owe God praise for His wondrous works of nature.

They help by example because they faithfully serve God by doing what He intended for them to do.  We see that we need to do the same.   

They help by use because we obviously need to use them to sustain our life and our duties, e.g., for health, nourishment, and strength.

They help by sacrifice because man can use them in the practice of religion and as objects of self-denial when man offers up using them as a means of detachment and penance.

They help by being the source of crosses, e.g., sicknesses, accidents, etc. [1]


We can examine how we have used creatures.

Unfortunately, we do not use creatures as we should.  This is precisely because we do not keep St. Ignatius’s rule in mind that if the creature is not good for our eternal end, we should reject it.  Is this because we simply do not take our last end seriously enough?   St. Ignatius would say, “Yes!”  We tend to yield to our passions which seek sensual comforts.  Here are some questions to keep in mind when assessing how well we have used creatures:

  What view do I take of creatures? 

  Do I perhaps look upon them as my property, of which, as a master, I can dispose at pleasure and not as a benefice or alms from God?

  Do I regard them as an end, and not merely as a means to reach my end?

 

  Do I consider them as “talents” of the use of which I must give an exact account to my Lord and Creator?

 

  What rule or direction do I follow in the use of creatures? 

 

  Do I use them simply at my pleasure?

 

  Do I allow myself to be led by sensuality? 

 

  Do I adhere to St. Ignatius’ words “he must rid himself of them in so far as”?  That is, do I reflect whether they are useful or hurtful to my calling, to my destiny [or duty of state]?

 

  Do I ask myself what good I derive from all the disagreeable happenings that befall me, since God permitted them especially for my benefit or straightway sent them Himself?[2]

In the light of this meditation, we come to realize that we are guilty of manifold abuses of creatures.  Let us repent of it; and in the future let us plan and strive to use the world round about us to our true spiritual advantage.  “To them that love God, all things work together unto good!” [Romans 8:28][3]

What St. Ignatius means by Holy Indifference.

Now let us delve into what St. Ignatius teaches us in his second paragraph (quoted above).  He wants us to grasp the concept of holy indifference to creatures.  We must use our reason, led by our Faith, so that all we do and all of the choices we make are pleasing to God, and will lead to our salvation.  

God put creatures in our lives as means to be used in His service, to be conducive to our salvation and not to be a hindrance.  We must consider each creature we come in contact with and use it appropriately.  In order to do this efficaciously, we must be detached from creatures. “For if we are inclined to one thing or to another beforehand, and are too much attached to it, then this too-great attachment will hinder us from readily giving ourselves up to do what reason, Faith, and God command.”[4] 

For if our calling is to serve God, and creatures are but means to this end, reason demands that in the choice and use of them we should not be determined by their beauty and attractiveness, but solely by their usefulness as means to an end.

Hence, we should not be predisposed in favor of any creature, because this predisposition has an influence upon our choice and misleads us to make imprudent selections.  We must cut loose from creatures and be free from bias, so that only their adaptability or the will of God may be the guide in our selection of them.[5]

We do not accept the sufferings and difficulties that God permits in our lives or we generally do not accept them with perfect unselfishness.  The reason for this is that we lack indifference.  We must want to do God’s Will.  When something happens to us which is beyond our control, then we know it is the Will of God for us.  God wants us to accept events in a truly sacrificial manner and without complaint.  Furthermore, He expects us to use our reason in dealing with circumstances.

A religious complained to St. Francis de Sales about the many crosses she had to carry. “Do you know how the cross is made?” asked the saint.  “Take two little pieces of wood, lay one parallel upon the other – no cross.  But lay one piece across the other and the cross is made.  So in like manner when our will conforms to the Will of God – when it is opposed to the Will of God, when we murmur and complain – the cross is ready.  If we wish to escape the cross, then we must conform our will to the Will of God.[6]

We practice this indifference by accepting circumstances which are out of our control and by keeping ourselves detached from creatures, not complaining if they are taken from us.  In this way we acknowledge that our lives and everything in them are in the Hands of God and we simply trust in His Providence.  We remind ourselves that, “For to them that love God all things work together unto good.”


The advantages of indifference

Some basic advantages for practicing holy indifference are:

·         true peace;

·         joy; and

·         the practice of virtue becomes easy.

The mind so disposed with indifference has true peace and permanent rest of the heart.  For, come what may, it recognizes in all things the Will of God, and by doing that will it attains to its destiny.

It has not only peace but joy, for we know that “all things work unto good for those that love God,” so that from all things we can derive advantages.

This disposition of mind makes easy our efforts to acquire virtue and perfection.  When our attachment to creatures is excessive, it becomes more difficult to make the sacrifice which God’s service calls for.[7]


We can examine our level of indifference

  About what do I principally complain and murmur?  There, indifference is wanting; when we murmur about something, we can say to ourselves: “I caught myself in the act of being too attached to a creature”.

  Is my will prepared for all that God is likely to ask of me, or to choose for me?  (However, don’t waste time daydreaming about every possible situation God might send to us.)

  Is my heart too passionately attached to something, to a creature, to an occupation, to an office or position, so that the separation would be at the cost of a hard struggle?  I will begin even now to disengage my heart, that the possible sacrifice be not too bitter for me.[8]

Now that we have examined St. Ignatius’s concept of holy indifference and how we certainly need to improve in using it for our sanctification, we must not think we are finished with the work of self-reflection.

Some additional questions we can use to examine our use of creatures

Here are some additional points of self-reflection:

  How am I using creatures?

  What is my attitude toward creatures – from the lowest – air, food, clothing, shelter; to the highest angels, saints and the Queen of Angels and saints?

  Am I using all of these creatures well and in the manner in which God intends?

  Do I view the lowest creatures for what they really are, or do I use them as if they are something higher than what they are?

  How do I use Mary?  She is a special creature and gift of God created to help me.  Do I consult with her? Do I ever talk with her throughout the day and ask her help to reason better?

All of these points and the self-examining questions posited here are the heart of the meditation on the Principle and Foundation.  In fact, this meditation is a reflection upon what we owe to God in justice and how we ought to serve Him.  A crucial part of the service we owe to God is how we are employed in using the creatures that He put at our disposal.  Thus, this meditation involves a self-examination in how well we are doing what we ought to do.

When we do this long two-part meditation, it is best to focus on the point or aspect that strikes us the most and sparks a real flame in our soul.  This spark of desire is meant to help us tell God that we love Him and to tell Him that we need His all-powerful assistance. 

The fruit of this meditation is the heart-to-heart talk that we have with God.  We may find ourselves making all four kinds of prayer, adoration, thanksgiving, reparation, and petition.  

We close our meditation time with some prayers of thanksgiving to God for assisting us in our meditation and with making firm resolutions to use creatures better in the future and/or in practicing holy indifference.

Of course, we should not forget to write down any insights given to us and to examine how much effort we put into our meditation.

In our next lesson we will discuss St. Ignatius’s 1st exercise on sin.



[1]           Considerations taken from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, SJ., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, ©1918, third edition 1926, St. Louis, MO and London, pages 9-15.

 

[2]           Considerations taken from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, SJ., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, ©1918, third edition 1926, St. Louis, MO and London, pages 16-17.

 

[3]           Considerations taken from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, SJ., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, ©1918, third edition 1926, St. Louis, MO and London, page 17.

 

[4]           Considerations taken from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, SJ., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck ©1918, third edition 1926, St. Louis, MO and London, page 21.

 

[5]           Considerations taken from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, SJ., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck ©1918, third edition 1926, St. Louis, MO and London, page 22.

 

[6]           Considerations taken from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, SJ., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck ©1918, third edition 1926, St. Louis, MO and London, page 23.

 

[7]           Considerations taken from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, SJ., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck ©1918, third edition 1926, St. Louis, MO and London, page 24.

 

[8]           Considerations taken from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, SJ., Ph.D., D.D., Professor Emeritus of Theology in the Catholic University of Innsbruck, ©1918, third edition 1926, St. Louis, MO and London, page 25.

 

The Feminist Program is the same as that of Satan and Marx – Part IV

Catholic Candle note:

In February 2022, Catholic Candle began a multi-part examination of how the feminists follow the same program as Satan and Marx.  This article is entitled The Feminist Program is the same as that of Satan and Marx.  

Part 1 analyzes Satan’s program and begins to analyze how Marx has the same program.  Part 1 can be found here: https://catholiccandle.org/2022/02/24/the-feminist-program-is-the-same-as-that-of-satan-and-marx/.  

Part 2 completes the analysis showing how Marx’s program is the same as Satan’s program.  Part 2 can be found here: https://catholiccandle.org/2022/03/27/the-feminist-program-is-the-same-as-that-of-satan-and-marx-part-ii/.  

As shown in those first two parts of this article, Satan’s and Marx’s eight-point program:

  1. Is anti-God (and anti-worship of God);
  2. Promotes disobedience and opposition to the authority ordained by God;
  3. Seeks to divide people;

  1. Promotes discontent, envy, and discord;

  1. Promotes hatred;

  1. Is result-oriented and self-interested; Satan neither acts according to immutable principles nor encourages his followers to do so;

  1. Is full of lies; and

  1. Is against Nature and is anti-Natural Law.

Last month, Catholic Candle published Part 3 of this series.  Part 3 begins the study of modern feminism and feminist leaders to see how they follow this same satanic and Marxist program.  Part 3 shows how feminism and feminist leaders are anti-God and anti-worship of God.  This article can be found here: https://catholiccandle.org/2022/04/20/the-feminist-program-is-the-same-as-that-of-satan-and-marx-part-iii/.


Part 4


(Continuing where we left off last month)

This month, we cover three of the aspects of how the feminist leaders and feminist principles follow Satan’s and Marx’s program:

  1. They promote disobedience, revolt, and opposition to the authority ordained by God;
  2. They seek to divide people; and
  3. They promote discontent, envy, and discord.

Below we examine each of these parts of the satanic, Marxist, feminist program.

  1. The feminist leaders and feminist principles are revolutionary and are against the authority ordained by God.

Modern feminist leaders are the “spiritual daughters” of Karl Marx (as well as Satan).  Here is how one secular feminist leader described the feminist program at the 1852 Woman’s Rights Convention:

My friends, do we realize for what purpose we are convened?  Do we fully understand that we aim at nothing less than an entire subversion of the present order of society, a dissolution of the whole existing social compact?[1]

This feminist leader echoes Marx when he declares that communism aims at “overthrow of all existing social conditions”.[2] 

This feminist aim of “subversion” (i.e., “dissolution”) of present society is shown by feminists when they describe their movement as “the feminist revolution.”[3]

It would be false and naïve to think that by promoting feminism, the Marxists (or Satan) really care about women, any more than they really care about other groups who are pawns in their game.  Instead, the Marxists are focused on achieving their evil goals.  They are not looking to give women “choices”, if those choices include seeking that which is traditional or according to the Natural Law.  

Here, for example, are the candid words of one secular feminist writer, Simone de Beauvoir, in an interview with another secular feminist leader, Betty Friedan, in which Beauvoir declared that their aim is a totalitarian system which inflicts compulsion on women (as well as men):

No, we do not believe that any woman should have this choice.  No woman should be authorized to stay home to raise her children.  Society should be totally different.  Women should not have that choice, precisely because if there is such a choice, too many women will make that one.[4]

Instead of “advocating” for women and giving them “choices”, feminists are rebelling against patriarchy, i.e., against authority.  Here is how one feminist leader, Mary Daly, framed feminism’s total opposition to, and rebellion against, patriarchy:  

Almost everything has been stolen from us by the patriarchy.  Our creativity has been stolen, our creative energies, our religion [viz., the goddess religion]. I want it back.[5]

Feminist leader, Kate Millett, and other feminist leaders would sometimes open their “women’s empowerment” meetings by focusing those in attendance on the principle that the enemy was “patriarchy” and their goal was revolution.  Here is one eyewitness account of the ritual exchange at the opening of one of these meetings:

“Why are we here today?” she [i.e., Kate Millett] asked.
“To make revolution,” they answered.
“What kind of revolution?” she replied.
“The Cultural Revolution,” they chanted.
“And how do we make Cultural Revolution?” she demanded.
“By destroying the American family!” they answered.
“How do we destroy the family?” she came back.
“By destroying the American Patriarch,” …
[6]

This war on patriarchy includes rebelling against God Himself, since He is a Father and the model of all fathers.  He is also the Power Itself and the Authority Itself behind all authority and all fatherhood.

Further, feminism’s war against patriarchy includes warring against the Catholic Church and Sacred Scripture, since they uphold the Natural Law principle that the husband is the head of the family and his wife must obey him.  Here is one of the ways that St. Paul states this truth:

Let women be subject to their husbands, as to the Lord: Because the husband is the head of the wife, as Christ is the head of the Church.  He is the Savior of His Body.  Therefore, as the Church is subject to Christ, so also let the wives be, to their husbands in all things.

Ephesians, 5:22-24.


Conclusion of this Part

It is clear that feminism and feminist leaders seek revolution and rebel against God’s authority and against the authority of God’s representatives on earth, especially fathers (i.e., patriarchs).  

Thus, we see that the feminist leaders and feminist principles follow the second point of Satan’s and Marx’s program: viz., promoting disobedience and opposition to the authority ordained by God.
        

  1. The feminist leaders and feminist principles seek to divide people.

Feminist leaders and their principles seek to divide people.  They set one group against another.  This is a classic Marxist (as well as a satanic) tactic, as we saw earlier in this multipart article.

One way feminists seek to divide groups of people is by name-calling.  They call men “sexists”, “male chauvinists”[7], and “misogynists”[8].  They describe the traditional family as “domestic slavery” for the wife and mother, in which she (supposedly) suffers “social oppression” and “economic oppression”.[9] 

One secular feminist leader, Simone De Beauvoir, showed that such characterizations are merely a tactical attempt to win sympathy for the feminist movement from the gullible and naïve.  Although De Beauvoir does indeed call the family “domestic slavery”, she candidly expressed her concern that so many women want to live the life of a wife and mother in a traditional family.  (This is not surprising, since this is the natural role God created them to have.)  Here are De Beauvoir’s words:

No woman should be authorized to stay at home to raise her children.  Society should be totally different.  Women should not have that choice, precisely because if there is such a choice, too many women will make that one.[10]

Although the feminist movement can sway many fuzzy-thinking people, nature is a strong force and the feminists must constantly remind women that they are “victims”, in order to try to prevent them from choosing this traditional, God-given vocation.  Thus, these feminists must work hard to remind women they are “oppressed” by men, i.e., by patriarchy.  Here is how secular feminist, Kate Millett put it:

A sexual revolution begins with the emancipation of women, who are the chief victims of patriarchy ….[11]

As we saw earlier in this multipart article, Marx and Satan have always promoted their goals in terms of “liberating” and “freedom”.  As we see, the feminist movement is no exception.

Phyllis Schlafly, the astute anti-feminist founder of Eagle Forum, remarked that:

The feminist movement taught women to see themselves as victims of an oppressive patriarchy.  …  Self-imposed victimhood is not a recipe for happiness.[12]

Indeed, as Mrs. Schlafly observes, Marxist “victimhood” never brings happiness.  But notice that neither Satan, nor Marx, nor the modern feminists state that happiness is one of their goals.  Instead, their goals are power and “liberation” (which, in one way or another, means rebelling against the authority established by God) so that they can be “powerful” and can “be as gods”.  Genesis, 3:5.

Patriarchy, properly understood, means men meeting their vocational responsibilities selflessly, as Christ gave Himself for His Body, the Church.[13]  This is beautiful and sublime.  Plainly, this is nothing Satan, Marx, or the modern feminist leaders would ever want.  

In feminism, this war against authority is framed as a war of women against the other group, viz., men.  It is framed as women fighting for “liberation” against patriarchy, i.e., against men meeting their vocational responsibilities to lead their families and/or to lead various aspects of religious and civil society for the good of the group they lead.  So modern feminists declare their fight is to destroy patriarchs[14] and patriarchy.[15] 

  1. Like Satan and Marx, feminism promotes discontent, envy, and discord.

Feminists spurn femininity as well as all of the particular qualities and characteristics of a woman.  Although feminists oppose real men, feminists imitate the masculine aspects of creation.  They seek complete egalitarianism[16] between men and women based on the natural characteristics of men.  In this way, they take masculinity as their aspiration and model.

One illustration of this is located on LinkedIn.com (the business “social” media website).  While browsing through this website, one can observe the adjectives used to describe women who are managers and executives.  A great many of these descriptions assert that the woman is “strong” or “powerful”.  Why is this?  It is in order to claim that those women have just as much of this masculine trait as the men do.  Do the men’s profiles say this too?  No.  Few or none of them do.  The men’s profiles don’t need to say “I am like a man”.  But these members of the “weaker sex” want the world to believe that they are as strong as the “stronger sex”.

In 1917, Pope Benedict XV deplored the evil practice in modern society that women:

take up occupations ill-befitting their sex, took to imitating men; others abandoned the duties of the house-wife, for which they were fashioned, to cast themselves recklessly into the current of life.[17]

One of the ways that feminism inherently promotes discontentment and envy is by causing women to desire that which for them is impossible, i.e., to be just like a male.  However hard they try, theirs will be a poor, failed-attempt to be male.  Theirs is the same unhappy path of discontentment trodden by a man who is “transgender” and is trying to convince himself that he is female – a change which is impossible and delusional.

In a section of this article above, we saw how modern feminists divide women from men by constantly emphasizing that men are opposed to them.  This feminist “gospel” of division also effectively makes women discontented because they continually hear that they are “oppressed”, “enslaved”, and that they are victims of men.[18]  Feminists tell women that they need emancipation from patriarchy[19] and even that patriarchy is a form of terrorism waged against them![20]

The women’s discontent and envy are an important goal for Satan, Marx, and the feminist leaders.  For if women are content and happy, they will not be “apostles” of rage, protesting, fighting for feminism and other satanic causes.  Instead, they will be suitable for God to mold into the members of the Catholic Church and into His friends and citizens of heaven.  But this is exactly the opposite of what Satan wishes.

Next month, we will examine how the feminist leaders and feminist principles follow the fifth point of Satan’s and Marx’s program by promoting hatred.

To be continued next month …


[1]          From Manfred Hauke, God or Goddess? Feminist Theology: What Is It? Where Does It Lead? (Ignatius Press, 1995), p.79, quoting convention speaker, Elizabeth Oakes Smith.

[2]          The Communist Manifesto, by Karl Marx and Frederick Engels, published in 1848 (emphasis added).

[3]          One of countless examples of feminist leaders referring to their “revolution”, is when Mary Daly declared: “Courage to be is the key to revelatory power of the feminist revolution.”  https://www.quotes.pub/q/courage-to-be-is-the-key-to-revelatory-power-of-the-feminist-205124 (italic emphasis added).

[4]          Manfred Hauke, God or Goddess? Feminist Theology: What Is It? Where Does It Lead? (Ignatius Press, 1995), p.57 (emphasis added).

[5]          Words of Mary Daly, found here: https://quotesguru.org/mary-daly-quotes/  (bracketed comment added to show context).

[6]         https://mallorymillett.com/?p=37 (bracketed words added to show context).

[7]          “Chauvinism” is the unreasonable belief in the superiority or dominance of one's own group or people, who are seen as strong and virtuous, while others are considered weak, unworthy, or inferior.

[8]          A misogynist is “one who hates or mistrusts women.

[9]          See, e.g., The Second Sex, by secular feminist leader, Simone De Beauvoir, Vintage Books, New York, pages 88-89 (bracketed word and a semicolon added for improved clarity).  Here is the longer quote:

This is the advent of the patriarchal family founded on private property.  In such a family woman is oppressed.  Man reigning sovereign permits himself, among other things, his sexual whims: he sleeps with slaves or courtesans, he is polygamous.  As soon as customs make reciprocity possible, woman takes revenge through infidelity: adultery becomes a natural part of marriage.  This is the only defense woman has against the domestic slavery; [that] she is bound to her social oppression is the consequence of her economic oppression.

[10]          Simone de Beauvoir, interviewed by secular feminist, Betty Freidan, published in the Saturday Review, June 14, 1974, p. 18 (emphasis added).

[11]         Words of Kate Millett, found here: Read more at: https://www.brainyquote.com/topics/patriarchy-quotes

[12]          Quote from Eagle Forum Founder, Phyllis Schlafly, found here: https://www.quotemaster.org/q76bfbcd7f12c5e2bf6d9a15f7f8c1494

[13]          “Husbands, love your wives, as Christ also loved the church, and delivered Himself up for it”.  Ephesians, 5:25.

[14]
         As shown earlier in this multipart article, secular feminist leader, Kate Millett, sought to destroy the family by destroying the patriarch,
i.e., the man protecting his family.  Here is part of the chant she used to open their “women’s empowerment” meetings:

“And how do we make Cultural Revolution?” she demanded.
“By destroying the American family!” they answered.
“How do we destroy the family?” she came back.
“By
destroying the American Patriarch,”

https://mallorymillett.com/?p=37 (emphasis added).

[15]         Here is one way religious feminist, Mary Daly, framed women’s fight against men and their patriarchy:

I urge you to sin.  But not against these itty-bitty religions, Christianity, Judaism, Islam, Hinduism, Buddhism – or their secular derivatives, Marxism, Maoism, Freudianism and Jungianism – which are all derivatives of the big religion of patriarchy.  Sin against the infrastructure itself!

Quote from former nun and apostate Catholic, Mary Daly, found here: https://www.quotemaster.org/q553ec7a243f69bb2f969cbd6bd5e3d1b

In Mary Daly’s call to sin, can anyone fail to notice the stench of Satan?

[16]          Egalitarianism is defined as “a belief in human equality especially with respect to social, political, and economic affairs.”

[17]         Pope Benedict XV, Encyclical Natalis trecentesimi, (Woman in the Modern World), December, 27 1917 (bracketed word added to show the context).

 

[18]          Here is one way that secular feminist leader Simone De Beauvoir emphasized the downtrodden state of women:

This is the advent of the patriarchal family founded on private property.  In such a family woman is oppressed.  Man reigning sovereign permits himself, among other things, his sexual whims: he sleeps with slaves or courtesans, he is polygamous.  As soon as customs make reciprocity possible, woman takes revenge through infidelity: adultery becomes a natural part of marriage.  This is the only defense woman has against the domestic slavery; [that] she is bound to her social oppression is the consequence of her economic oppression.

The Second Sex, Simone De Beauvoir, Vintage Books, New York, pages 88-89.

[19]         Here is how secular feminist leader, Kate Millett put it:

A sexual revolution begins with the emancipation of women, who are the chief victims of patriarchy ….

Words of Kate Millett, found here: Read more at: https://www.brainyquote.com/topics/patriarchy-quotes

[20]          Here is how the secular feminist bell hooks (who is a woman who employed the gimmick of spelling her name without initial capital letters) strung together a laughable series of adjectives to characterize men, including that they are terrorists:

Often in my lectures when I use the phrase “an imperialist, white-supremacist capitalist patriarchy” to describe our nation’s political system, audiences laugh.  No one has ever explained why accurately naming this system is funny.  The laughter is itself a weapon of patriarchal terrorism.

Quote from bell hooks, found here: https://www.quotemaster.org/qd1b9809d204b3a0926962163ecf22929 (emphasis added).

What Special Help from God Most Don’t Take Advantage Of?

It is our Guardian Angel.  A special Angel is assigned to us by God to help us in all ways – from our birth to our death.  This is such a significant help for our salvation that it would seem to be a sin of negligence to ignore his help (as well as a sin of ingratitude to God).

It also demonstrates how a loving God and Creator looks after us in every way possible.  This is important because one of the wounds of Original Sin is that man is inclined toward evil.  It is said that Lucifer assigns a devil to every person at birth.  Regardless of whether or not Lucifer does this, one thing is clear: man in his weakened condition is in dire need of the divine assistance that God, in His fatherly care for us, provides.

By God’s providence Angels have been entrusted with the office of guarding the human race and of accompanying every human being so as to preserve him from any serious dangers.  Just as parents whose children are about to travel a dangerous and infested road, appoint guardians and helpers for them, so also in the journey we are making towards our heavenly country, our heavenly Father has placed over each of us an Angel under whose protection and vigilance we may be enabled to escape the snares secretly prepared by our enemy, repel the dreadful attacks he makes on us, and under his guiding hand keep the right road, and thus be secure against all false steps which the wiles of the evil one might cause us to make in order to draw us aside from the path that leads to heaven.[1]

We read many examples in the Bible in which Angels wrought wondrous miracles right before our eyes.  This leads us to consider what other wonders they perform of which we are unaware.

Whoever we are, wherever we are, each of us has always a Guardian Angel at our side.  He sees everything we do: both good and evil.  We should always be very careful not to offend or hurt him.  We should pray to him often, especially in temptation or danger.[2]

 In what way do our Guardian Angels help us?

Our Guardian Angels help us by praying for us, by protecting us from harm, and by inspiring us to do good.  Our Guardian Angels are given special care of us, watching over each from birth to death.  We should always love and pray to our Guardian Angel who never leaves our side.  The Church celebrates the Feast of the Guardian Angels on October 2nd.

Our Guardian Angels suggest good and holy thoughts, and help to incline our wills to what is good.  They protect us in dangers of soul and body.  They offer our prayers and good works to God.  They pray for us.  They help us in our work and needs.  “He hath given His Angels charge over thee, to keep thee in all thy ways” (Ps. 90:11).  For instance, Angels kept Daniel safe in the lions’ den, and the three young men in the fiery furnace.  We often hear of little children meeting with accidents and escaping unhurt.  But the chief work of our Guardian Angels is to keep us safe from the devil.[3]  

Our Guardian Angel wants to fulfill his assignment as often and as much as possible.  He loves God and wants to do as God commands.  So, take advantage of God’s gift in every aspect of your life on the “road” to eternal salvation.  Don’t believe that your Guardian Angel would not want to help in this or that situation because it is so insignificant and small.  No, he wants to help in all situations, large or small.  So, start the day by reciting this prayer:

Angel of God, my guardian dear, to whom God’s love commits me here.  Ever this day, be at my side, to light, to guard, to rule and guide.  Amen

Let him help you avoid distraction in your prayers, become humble, persevere in prayer, and increase your love for God.  Let him help you in anything you need, to make you a better person, always living according to God’s will.

Lastly, it’s all very good to depend on your Guardian Angel, but the good Lord expects you to do your part in everyday safety in driving, walking, riding, etc. 

Below are two small devotions we recommend you use daily.


TO THE HOLY ANGELS                                       

Bless the Lord, all you His Angels.
You who are mighty in strength and do His will,
Intercede for me at the throne of God.
By your unceasing watchfulness
protect me in every danger of soul and body.
Obtain for me the grace of final perseverance,
so that after this life I may be admitted
to your glorious company and with you may sing
the praises of God for all eternity.[4]


ANGELS AT OUR SIDE

Hand in hand with Angels
Through the world we go.
Brighter eyes are on us
Than we blind ones know.
Sweeter voices cheer us
Than we deaf will own.
Never, walking heav’nward
Do we walk alone.
Hand in hand with Angels
In the busy street,
Home, or school, or office
Everywhere we meet.
Wondrous shining spirits
Straight from paradise,
Ever bending on us
Watchful, loving eyes.
Shielding us in danger,
Keeping us from sin,
Helping us each moment
Heaven’s crown to win.[5]

Angel Raphael and Tobias



[1]           Catechism of the Council of Trent, Section: The Lord’s Prayer, subsection: Our Father Who Art In Heaven.

[2]           My Catholic Faith, Bishop Louis Morrow, My Mission House, Kenosha, WI, ©1949, page 30.

 

[3]           My Catholic Faith, Bishop Louis Morrow, My Mission House, Kenosha, WI, ©1949, page 31.

[4]           Author Unknown.

[5]           Author Unknown.

Words to Live by – from Catholic Tradition

 

If you say that you cannot suffer much, how will you endure the fire of purgatory?  Of two evils, the lesser is always to be chosen.  Therefore, in order that you may escape the everlasting punishments to come, try to bear present evils patiently for the sake of God.

 

Imitation of Christ, Thomas à Kempis, Book 3, Chapter 12.

Lesson #10 The Principle and Foundation – Part I

                    Mary’s School of Sanctity                   

Having covered the Rules for the Discernment of Spirits, it is now time to examine and study the foundation which St. Ignatius gives as the preparation to do his actual Spiritual Exercises.

Before beginning to give the actual exercises, St. Ignatius gives an introductory meditation in which he expounds to the exercitant the true purpose of life.  Because St. Ignatius knew that in order for the purpose of life to be deeply rooted into the soul, a person must generously ponder the very reason why man was created.  This pondering naturally includes understanding more about the Creator.  Hence, St. Ignatius intends that this particular meditation has such an impact on the soul that it is never forgotten.  Consequently, this meditation on the purpose of man’s existence is meant to give the exercitant a firm foundation that he can use for the remainder of his life.  Indeed, this meditation sets the tone for all of his actions.

St. Ignatius calls this meditation the Principle and Foundation.  Every retreat or setting out to do all of the Spiritual Exercises begins with this meditation.  It is such a fundamental and rich meditation that this one lends itself to be done frequently even outside of a retreat per se.  It could be done as a meditation even as often as once per week as a means to keep one working out his salvation with the intense, necessary seriousness we need in this work.

In other words, this meditation on the Principle and Foundation is a powerful way to humble the soul and firmly cement the virtue of humility in the soul.  This is mainly true because this meditation helps a person grasp exactly where he fits in God’s plan of creation.  He sees how crucial it is to fulfill God’s plan for man’s existence and how our entire eternity is determined by how well we love and obey   God’s plan for us.

As the reader may recall, Lesson #2 in Mary’s School of Sanctity[1] explains how to do a meditation.  So here we give the “meat”, as it were, of the meditation which one can use for this introduction meditation of St. Ignatius of Loyola.

First, we give the text of St. Ignatius and then expound on the various points one can use for his considerations in his actual meditation.  St. Ignatius says:

Man is created to praise, reverence, and serve God Our Lord, and by this means to save his soul.  All other things on the face of the earth are created for man to help him fulfill the end for which he is created.  From this it follows that man is to use these things to the extent that they will help him to attain his end.  Likewise, he must rid himself of them insofar as they prevent him from attaining it.

Therefore, we must make ourselves indifferent to all created things, insofar as it is left to the choice of our free will and is not forbidden.  Acting accordingly, for our part, we should not prefer health to sickness, riches to poverty, honor to dishonor, a long life to a short one, and so in all things we should desire and choose only those things which will best help us attain the end for which we are created.

There are actually two parts here which one must consider.  The first part regards man’s service to God, and the second part is man’s proper use of creatures when serving God.  Therefore, we will divide this beginning meditation into two parts, only considering the first part now.  In our next lesson, we will take the second part.

Man’s Service of God – the reason God created man

God made us to praise, revere, and to serve Him.  We often think of our catechism answer to the question of why God made us, “God made me to know, love, and serve Him in this life so I can be happy with Him in the next.”  Although this is true, it often, unfortunately, makes us focus too much on ourselves.  St. Ignatius would have us direct our main focus on the service of God.  Ad majorem Dei gloriam was St. Ignatius’s motto, which means “all for the greater glory of God.”

St. Ignatius tells us that it is God Who must come first in our lives.  We owe Him praise, homage, and our service.  We must give Him all our praise.  We owe and ought to give Him all of our homage.  We owe Him our complete service.

In this meditation St. Ignatius wants us to think deeply of all the aspects of what it means to say that “Man is created”.  There are many consequences of God creating man.   Let us try to penetrate the most obvious ones.

1) “Whence am I?  I am from God.”[2]

God made man out of nothing.  God made man in His Image and likeness.[3] This means that God made man rational. Man can think and reason things out.  Indeed, man has the obligation to use his reason.  This use of reason is what makes a man’s action moral.[4]

I owe to the Almighty all that I am and possess: my body and soul, my intellect and will, my five senses, my talents and my powers, my health and my life…What gratitude do I not owe to Him?  “What shall I return to the Lord for all the things that He hath rendered to me?” Ps. 115:12[5]

Indeed, we should ponder each and every benefit that God has given to us as creatures and be very grateful.  Hence, “I can attribute nothing to myself, to my own merits; not the least thing did I give to myself.  I must, therefore, be humble and not presumptuous.”[6]

Likewise, I must think about the fact that:

I am the property of God, [and] that I belong entirely to Him.  He that makes a thing has also a claim to it.  As I am the property of God, I must keep myself holy!  I must not desecrate the property of God.  I must keep myself holy, my will, my heart, my imagination, my eyes, my ears, my tongue.  Hence the warning of St. Paul: “Or know you not that your members are the temple of the Holy Ghost, Who is in you, Whom you have from God, and you are not your own?   Glorify and bear God in your body.” [I Cor. 6:19-20][7]

Another point to ponder about being owned by God is the fact that God can do what He wills with His own property, namely, me.  He has given me everything to be used for His service and He can take everything away if He wishes.  “He can exalt me and lower me.  I must be entirely submissive to His holy will, and be disposed as Job was.”[8]

Knowing that we are the work of God’s Hands we must marvel at the honor that He bestows on us as being His highest material creatures. 

What an honor, what a joy to be able to glory in having such an originator, such a Creator!  With what confidence in God’s help and assistance ought I not to be filled!  The Almighty will not forsake the work of His Hands: “For thou lovest all things that are, and hatest none of the things which thou hast made: for thou didst not appoint or make anything, hating it …  But thou sparest all, because they are all thine, O Lord, Who lovest souls.” [Wisdom 11:25, 27].[9]

2) “Why am I here? I am for God.”[10]

“For what end did God create me?”[11]  “We were not created for this world; He created everything else in this world for us, [12] but us He created for Himself, to praise Him, to honor Him, and to serve Him.”[13]  Then it is clear that God determined what we must do and what our role in His Creation exactly is, namely:

1.    “To honor God in His infinite majesty, in His house, in His Church, in the representatives whom He has placed over us.

 

2.    “To praise God, not only with our tongue, but with our heart also; that His sharp rebuke may not strike us: ‘This people honoreth Me with their lips, but their hearts are far from Me.’ [Matt. 15:8]. We must praise God by our good works, by our good example; for the glory of parents are their virtuous children: ‘Let your light shine before men, that they may see your good works, and glorify your Father Who is in heaven.’ [Matt. 5:16].

 

3.    “But our principal duty to God is to serve Him, for He is Our Lord and we are His servants.  Now what does it mean to serve?  It means to do the will of the superior, to submit oneself to him.  But how can we know the will of God in order to serve Him?

 

a.    “From His commandments.

 

b.    “From His holy Church.

 

c.     “From our conscience, through which He speaks to us, to warn us against evil and urge us on to do good.

 

d.    “From our parents and superiors, who take His place in our regard.

 

e.    “From the vocation which He has given us; for quite often very definite duties come along with it.

 

f.     “From evils permitted by God, that strike us even against our will.  In spite of all precautions, you get sick –– the permission of God.  It is His holy will that you accept this sickness patiently from His Hands.  You are unjustly slighted, accused and calumniated –– the providence of God.  It is His will that you do not complain and murmur, but humble yourself under the hand of God. ‘Be humbled therefore under the mighty hand of God.’ [I Peter, 5:6].  The time for you to die arrives: submit yourself; it is the will of God. ‘Whether we live we live to the Lord, or whether we die, we die to the Lord.  Therefore, whether we live or whether we die, we are the Lord’s’ [Romans, 14:8]”[14]

3) “Whither am I going?  We must go back to God.[15]

What will happen if we do what we were created to do?  We shall go back to God for He Himself is our reward.  Yet if we do not do what we were created to do, we shall receive the eternal perdition that we deserve. The following points are crucial to penetrate in this aspect of the meditation:

a.    “How important then our destiny is: this business of which we, here upon earth, have charge and care, –– the glorification, the praise, and the service of God.  On it depends our whole eternity of bliss or misery.

 

b.    “It is our only business, because for it alone we are here on earth.

 

c.     “Precisely because this business is so important and our only one, all other business to which we must attend must be made subordinate to this, so that it [the other business] does not interfere, but supports and promotes our destiny. [The purpose of our existence in the first place]. We must ask ourselves, with St. Stanislaus: ‘What has this to do with eternity?’  Is this or that business conducive to my salvation?

 

d.    “This is a personal business.  I can let friends and servants take care of all other business, but of this I must take care myself.

 

e.    “It is a constant and everyday business, because I am always the servant of God, and He is always my Lord.

 

f.     “Furthermore, I have this business on hand but once, as a concern of my present life.  Should I neglect it, I can never repair it, not even in eternity.”[16]

All of these points are extremely serious and help one to have a proper perspective of life and look on all of life decisions as important in direct reference to pleasing God and eternal salvation.  Each point should be considered and when the exercitant is struck by any of the points and finds himself saying something to God, he should feel free to express what is in his heart at that moment.  Whether these be words of awestruck wonder and amazement or words of contrition for past ingratitude, or words of overwhelming love and thanksgiving, the exercitant should not hold back his heart from speaking to His Creator.  This is the colloquy that St. Ignatius speaks of.  This colloquy is a heart-to-heart talk with God and the fruit of the careful considering of the points.  Namely, we want these acts of the will to arise in us so that we can express them to God.

Some further points in concerning our service of God should be taken.  These points foster a healthy self-examination of how one has viewed God and God’s intended purpose of one’s life.  These points are also very striking and tend to make the exercitant be shaken with the awesome responsibilities that we creatures have in owing God praise, honor, and service.

1.    “Which is the pivot of my life, upon which everything turns, I or God?

 

2.    “Which is my most important business here on earth:  my honor, my praise, my service, the gratification of my passions; or the honor, praise, and service of God?

 

3.    “Is my life a constant service of God, a continuous hymn of praise, a continuous ‘Glory be to the Father, and to the Son, and to the Holy Ghost’?

“In the light of this meditation we now understand our destiny [God’s plan for us].  Let us repent of our many deviations from our course, and give back to our life its right direction to God. ‘Come let us adore and fall down and weep before the Lord that made us.  For He is the Lord Our God and we are the people of this pasture, and the sheep of His hand.’ Ps. 94; 6-7.[17]

This is certainly a very striking examination of one’s priorities in life.  How full of shame we find ourselves because God is not high enough in our estimation!  The distractions of life are continually tugging us away from this crucial center of our existence.  Even if we think we are trying very hard to have a God-centered life, when doing this meditation, we always find ourselves lacking.

One should ponder this topic as much as possible in the time period of the meditation, trying to draw fruits and humbling himself by seeing how little he is within the plan of God and what he owes to God.  Two strong conclusions that one should take away with from this meditation are that the purpose of life is our service to God and that our goal in life should be to serve God to our maximum capacity.  After the meditation, it is good to jot down some notes of the insights that especially struck one so he can keep these inspirations in mind and truly appreciate them.  Also, it is a good idea to say some prayers in thanksgiving after the meditation to thank the Holy Ghost for His assistance in the meditation.  And it is important to examine the meditation to see if one was generous in his efforts to cooperate with the Holy Ghost in giving glory to God and drawing fruits from the meditation.

In our next lesson we will consider the second half of St. Ignatius’s Principle and Foundation and how we can do a meditation on our proper use of creatures in our service of God.



[2]               Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, SJ., 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 2.

 

[3]           Genesis,1:2

[4]           St. Thomas Summa I-II Q.18 Art. 8 Whether any action is indifferent in Its Species? Respondeo; Art. 9, Whether an Individual Action Can Be Indifferent?

 

[5]           Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, SJ., 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 2.

 

[6]           Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, SJ., 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 3.

 

[7]           Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, SJ., 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 3 [bracketed word added for clarity]

[8]           Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, SJ., 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 3.

 

[9]           Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, SJ., 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 4.

 

[10]         Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, SJ., 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 2.

 

[11]         Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, SJ., 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 4.

 

[12]         While God did make other creatures to help man to attain his end, God did of course make all creatures to glorify Him, according to their capacity.

 

[13]         Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, SJ., 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 5.

[14]         Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, SJ., 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 5 – 6,

(bi-level list taken from the original).

 

[15]         Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, SJ., 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 2.

[16]         Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, SJ., 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 7 – 8

(lettered list taken from the original).

[17]         Considerations from Sketches for the Exercises of An Eight Days’ Retreat by Hugo Hurter, SJ., 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 8, (Numbered list taken from the original).

Take hold of the Shield of Faith to Drive Away All Cowardice!

 

We are being continually attacked by the devil and by the Marxists.[1]   For this reason, many Catholics are scared.

 

Further, we know that the end never justifies the means.[2]  A perfect, current example of the application of this principle is in the context of the leftists manifesting their alarm at the prospect of women (at least in some places in the U.S.) being unable to murder their unborn babies (so-called “reproductive rights”), if the Supreme Court overturns Roe v. Wade.  It is obvious that a Catholic could never make it appear that he agrees with those who bemoan the overturning of Roe v. Wade.

As Our Lord told us:

Every one that shall confess Me before men, I will also confess him before My Father who is in heaven.  But he that shall deny Me before men, I will also deny him before My Father who is in heaven.  Do not think that I came to send peace upon earth:  I came not to send peace, but the sword.

St. Matthew’s Gospel, 10:32-34.

But many Catholics are scared to stand up for the truth in the face of the opposition that they know they will encounter.  However, as always, and in everything, our Catholic Faith has the answer – and also is our comfort. 

After the Last Supper, Our Lord told His apostles that He would soon be killed and that they were about to abandon Him.  In their own weakness, they were afraid and dismayed at the opposition they would encounter.  He told them, “Let not your heart be troubled”.  St. John’s Gospel, 14:1. 

In this same tender discourse, Our Lord gave them the solution to their fear, viz., the Catholic Faith.  His very next words were: “You believe in God, believe also in Me.”  St. John’s Gospel, 14:1.  Our Lord assured his apostles (and He assures us): “have confidence, I have overcome the world.”[3] 

Here is how St. Cyril of Alexandria, Doctor of the Church, teaches this truth using military terms in order to call to mind that we are soldiers of Christ in the Church Militant:

Faith, therefore, is a weapon whose blade is stout and broad, that drives away all cowardice that might spring from expectation of coming suffering, and that renders the darts of evil-doers utterly void of effect and utterly profitless of success in their temptations.[4]

Our Lord responds in the same way to us as He did to His apostles, when we are afraid or dismayed at how His enemies also oppose us.  We are certain that when we live the way that we should (viz., knowing, loving, and serving God), then nothing can truly hurt us and there is nothing to fear.  Even our crosses are for our good!  As St. Paul exclaimed: since “God be for us, who is against us?”[5]  What a source of confidence and peace this is!

Being on Christ’s side, we are on the side that has already won the war against the powers of darkness.[6]  We can’t lose and we know that everything will go in our favor.  We know by Faith that “all things work together for the Good for those who love God.”  Romans, 8:28.

Thus, we should be of good heart!  This truth is what St. Paul calls the “shield of Faith”[7].  In other words, the Catholic Faith shields us from the fears of our times.  This is the consolation of the Catholic Faith, i.e., as St. Paul put it, “the comfort of the Scriptures”: 

For what things soever were written, were written for our learning: that through patience and the comfort of the Scriptures, we might have hope.

Romans, 15:4.

Thus, to the extent we are scared, it is because we have weak Faith.  St. Cyril tells us how to remedy our fears, viz., that the increase of our Faith “drives away all cowardice”.  We should continually strive to increase our Faith as a remedy for this fear we have. 

Just as the virtue of patience is strengthened and increased by repeated actions of patience, so also, the virtue of Faith is strengthened and increased by repeated actions of Faith.  Of course, praying for greater Faith is important, but we must also perform actions of this virtue. 

So, for example, it is an action of the Catholic Faith that we refuse the mortally sinful Covid “vaccine”.[8]  Refusing the COVID “vaccine” – this action of Faith – is required under pain of grave sin.  However, there are many other opportunities to increase our Faith by actions of this virtue – such as making a Sign of the Cross in public and praying our meal prayer without fear, when we are about to eat with co-workers.

Let us always strive to strengthen our Faith through frequent actions of this virtue!  As our Faith gets stronger, it “drives away all cowardice”, as St. Cyril assures us.  That stronger Faith pleases God and He richly rewards it.

Therefore, let us go onward to the battle, with stout hearts on fire for God, knowing that “if Christ be for us, who can be against us”!

We are soldiers fighting together, side-by-side, in the “trenches” of the Church Militant.  Let us not only fight fearlessly for Christ the King, but also let us give great moral support and encouragement to our fellow soldiers who are timid, wavering, and fearful!




[3]           St. John’s Gospel, 16:33.
 

[4]           Quoted from St. Cyril of Alexandria’s commentary on St. John’s Gospel, 14:1 (emphasis added).


[5]           Romans, 8:31.

 

[6]           Read this further source of comfort and hope in these times of great apostasy: https://catholiccandle.neocities.org/faith/hope-during-the-current-great-apostasy.html

[7]           “In all things taking the shield of faith, wherewith you may be able to extinguish all the fiery darts of the most wicked one.”  Ephesians, 6:16.

Let us Detach Ourselves from the World and Focus on our Eternal Goal

Let us Detach Ourselves from the World and Focus on our Eternal Goal

One key element of the work of salvation is to rid ourselves of a false notion of self-importance and instead to foster a true self-forgetfulness and a focus on the things of God.  Here is a poetic way in which Professor Smith observed the importance of this truth in a speech at the University of Chicago, in 1902:

We proud men pompously compete for nameless graves while some starveling of fate forgets his way into Immortality.