Author: Catholic Candle
Strategies for Lightening the Crosses You Now Have
Catholic Candle note: The article below might seem as if it were addressed to only a select few people. But it is mainly aimed at helping us ordinary people more easily carry the crosses we currently have. Although the strategies (of thanking God for our crosses and praying for more of them) might seem counterintuitive when we struggle so hard even to carry the crosses we already have, these strategies do work in a marvelous way!
We want to go to heaven. But we know that the road to heaven is narrow and few people even find the road, much less, travel along it.[1]
We know that we must not only passively receive the cross placed on our backs but we must take up the cross ourselves and place it willingly on our own backs.[2] But this is very difficult to do!
First, let us remember that the cross is much more valuable than we realize.
St. John Chrysostom, Doctor of the Church, taught us the value of crosses in these words:
If God were to grant you the gift of raising the dead, He would be giving you much less than when He permits you to suffer. In fact, with the gift of miracles He makes you His debtor, but with sufferings He makes Himself your debtor.[3]
Here is how the Imitation of Christ extolls the value of crosses:
In the cross is salvation; in the cross is life; in the cross is protection from thy enemies.
In the cross is infusion of heavenly sweetness; the cross is strength of mind; in the cross is joy of spirit.
In the cross is the height of virtue; in the cross is the perfection of sanctity.
There is no health of soul nor hope of eternal life but in the cross. …
If, indeed, there had been anything better and more beneficial to man’s salvation than suffering, Christ certainly would have showed it by word and example.[4]
The Venerable Sr. Mary Victoria Angelini described the value of crosses in this way:
An ounce of crosses is worth more than a thousand pounds of prayer; a day of crucifixion is more valuable than one hundred years of all other holy exercises. It is of more value to stay one moment on the cross than to enjoy all the delights of paradise.[5]
The Church tells us that it is advantageous for us to seek more crosses
Further, not only are crosses extremely valuable, but the great spiritual masters tell us to seek more crosses.
Here is how the Imitation of Christ teaches us that we should seek crosses:
Thou errest, thou errest, if thou seekest any other thing than to suffer tribulations ….
You deceive yourself, you are mistaken, if you seek anything but to
suffer.
Alas! How few there are that desire to suffer![6]
The Imitation of Christ points out that it is a defect in man that he does not desire to suffer for Christ:
Jesus has now many lovers of His heavenly kingdom, but few that are willing to bear His cross. He has many that are desirous of comfort, but few of tribulation. He finds many companions of His table, but few of His abstinence.[7]
The Imitation of Christ teaches that Christ wants us to love to die on the cross:
He died for thee upon the cross thou mayst also bear thy cross and love to die on the cross.[8]
In 1522, in a cave at Manresa, Spain, Our Lady revealed to St. Ignatius of Loyola that she desired everyone to prefer poverty and dishonor, to riches and honor.[9] In other words, Our Lady instructed St. Ignatius that people should seek to have more crosses.
The great Mystical Doctor, St. John of the Cross, also teaches us that we should prefer and seek additional crosses. Here are his words:
Strive always to prefer, not that which is easiest, but that which is most difficult;
Not that which is most delectable, but that which is most unpleasing;
Not that which gives most pleasure, but rather that which gives least;
Not that which is restful, but that which is wearisome;
Not that which is consolation, but rather that which is disconsolateness;
Not that which is greatest, but that which is least;
Not that which is loftiest and most precious, but that which is lowest and most despised;
Not that which is a desire for anything, but that which is a desire for nothing;
Strive to go about seeking not the best of temporal things, but the worst.
Strive thus to desire to enter into complete detachment and emptiness and poverty, with respect to everything that is in the world, for Christ’s sake.[10] …
He who seeks not the cross of Christ seeks not the glory of Christ.[11]
Strategies for lightening our current crosses
But how can we seek extra crosses when we find it is so difficult to even carry the (smaller) ones we now have – and when the crosses we now have seem so large?
Here are two strategies to use to lighten the crosses we now have (and to carry them better).
1. Thank God for
each cross[12] you have (even
though you don’t feel thankful). When you receive a cross, immediately
sing a Gloria for the cross (or thank God for it in another way). Be
generous in how you thank Him for the Cross. Do it on your knees, if that is
possible. But don’t delay your thanksgiving.
Do this every time you receive a cross, although you don’t feel
like thanking Him. This practice is meritorious and has an amazing
power to lighten the crosses! Try it and you will see! It works!
2. Ask God for
more crosses,
unless He decides that it better serves Him not to send you more.[13]
Don’t be afraid to pray for crosses. God wants your happiness more than you
do. He will not “trick” you. God teaches you (through His Church) that He
wants you to seek crosses, and wants you to trust Him. (Of course, also pray
for the grace to carry well the crosses God sends you).
The great spiritual masters (above) assure us that God desires us to pray for crosses. It is astonishing how praying for more crosses lightens the crosses you now have! Try it and you will see it is true!
St. John of the Cross assures us that seeking crosses will lighten the ones we already have. Here are his words:
[I]t is meet [i.e., fitting] that the soul embrace these acts [viz., the ones quoted above from St. John of the Cross, preferring crosses] with all its heart and strive to subdue its will thereto. For, if it performs them with its heart, it will very quickly come to find in them great delight and consolation, and to act with order and discretion.[14]
The Imitation of Christ warns us that the contrary is also true, viz., that the more we are unwilling to carry our crosses, the heavier they will be for us:
If thou carry it [viz., your cross] unwillingly, thou makest it a burden to thee and loadest thyself the more ….[15]
Again, although it is counterintuitive, when we thank God for our crosses and pray for more of them, this makes the crosses we already have lighter and easier. The opposite attitude makes them heavier and harder to bear.
Conclusion
Thank God for each cross he sends you (and thank Him each day when you continue to carry the same cross as the day before).
Pray also for more crosses (and, of course, pray for the grace to carry them well). In praying for more crosses, we follow the mind of the Church, we gain merit and the help of Heaven (and we certainly need this help!).
But also, thanking God for our crosses and praying for more of them, has a marvelous way of lightening the crosses we already have. Try it and you will see!
[1] “Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat. How narrow is the gate, and strait is the way that leadeth to life: and few there are that find it!” St. Matthew’s Gospel, 7:13 (emphasis added).
[2]
“If any man will come after Me, let him deny himself, and take
up his cross, and follow Me.” St. Matthew’s Gospel, 16:24
(emphasis added).
[3] Spiritual Diary, p.82, St. Paul’s Editions ©1962, Boston, MA.
[4] Imitation of Christ, Thomas a Kempis, Book II, Ch. 12.
[5] Spiritual Diary, p.81, St. Paul’s Editions, Boston, MA, ©1962.
[6] Imitation of Christ, Thomas a Kempis, Book II, Ch. 12.
[7] Imitation of Christ, Thomas a Kempis, Book II, Ch. 11.
[8] Imitation of Christ, Thomas a Kempis, Book II, Ch. 12.
[9]
Spiritual Exercises of St. Ignatius of Loyola, The Three
Degrees of Humility.
Our Lady summarized the first state of soul (degree of humility), which is necessary for salvation. The second degree of humility is better and the third degree is best of all for us to seek. Here are these three degrees of humility:
First Degree of Humility. The first manner of Humility is necessary for eternal salvation; namely, that I so lower and so humble myself, as much as is possible to me, that in everything I obey the law of God, so that, even if they made me lord of all the created things in this world, nor for my own temporal life, I would not be in deliberation about breaking a Commandment, whether Divine or human, which binds me under mortal sin.
Second Degree of Humility. The second is more perfect Humility than the first; namely, if I find myself at such a stage that I do not want, and feel no inclination to have, riches rather than poverty, to want honor rather than dishonor, to desire a long rather than a short life – the service of God our Lord and the salvation of my soul being equal; and so not for all creation, nor because they would take away my life, would I be in deliberation about committing a venial sin.
Third Degree of Humility. The third is most perfect Humility; namely, when – including the first and second, and the praise and glory of the Divine Majesty being equal – in order to imitate and be more actually like Christ our Lord, I want and choose poverty with Christ poor, rather than riches; opprobrium with Christ replete with it, rather than honors; and to desire to be rated as worthless and a fool for Christ, Who first was held as such, rather than wise or prudent in this world.
Id.
[10] Ascent of Mount Carmel, Book I, ch.13, #6.
[11] Sayings of Light and Love, St. John of the Cross, Maxim #102.
[12] St. Francis of Assisi used this strategy. He lightened his own heavy crosses by thanking God for them. For example, one time while he was suffering severely during an illness, it is recorded that he prayed:
O God, I thank You for this trial which I am undergoing ….
Spiritual Diary, p.82, St. Paul’s Editions ©1962, Boston, MA.
[13] St. Francis of Assisi used this strategy. He lightened his own heavy crosses by praying for more crosses. For example, one time while he was suffering severely during an illness, it is recorded that he said:
O God, … I beg You, if it pleases You, to increase my pains.
Spiritual Diary, p.82, St. Paul’s Editions ©1962, Boston, MA.
[14] Ascent of Mount Carmel, St. John of the Cross, Book I, ch.13, #7.
[15] Imitation of Christ, Thomas a Kempis, Book II, Ch. 12.
St. Bernard of Clairvaux teaches the same truth in these words:
He who places himself entirely in the arms of Divine Providence and lets himself be carried by God, travels in a carriage, so to speak, and hardly feels the weight of his crosses. He who does the opposite goes on foot, dragging his crosses weariedly and painfully.
Quoted in Spiritual Diary, Daughters of St. Paul Press, Boston, © 1962, p.220-21.
The N-SSPX Urges its Followers to Join the Pope in Praying with False Religions
On March 23, 2020, the “new”, liberal SSPX reported that Pope Francis has called for Catholics to jointly pray with non-Catholics. Below, are the words of the N-SSPX’s report (typos in the original report), describing the pope’s ecumenical call to prayer:
A Call to United [sic] in Prayer
Pope Francis also took the occasion of his Angelus message to invite “the heads of the churches[1] and the leaders of all the Christian[2] communities, together with all Christians of the various confessions, to invoke the Almighty, the All Powerful God, by reciting contemporaneously the prayer that Our Lord Jesus has taught us.” The Pope continued:
I therefore invite everyone to recite the Our Father at midday [noon Rome time] on March 25 next, on the day when many Christians recall the annunciation to the Virgin Mary of the Incarnation of the Word, so that the Lord may listen to the unanimous prayer of all his [sic] disciples that are preparing to celebrate the victory of the Risen Christ.[3]
In the N-SSPX’s report, the “new” SSPX encouraged its followers to join in the pope’s prayer with the heretical and schismatic groups. Here are the N-SSPX’s words encouraging participation:
Pope Francis called on the world to unite in prayer to end the COVID-19 (“Coronavirus”) pandemic and stated he will offer an extraordinary blessing.
Those faithful who attend chapels administered by the United States District of the Society of Saint Pius X (SSPX) are encouraged to unite themselves in prayer with the Pope.[4]
By encouraging its followers to join in this prayer with the false (anti-Catholic) religions, the N-SSPX is promoting the conciliar church’s false ecumenism. As Vatican II says: “[I]t is allowable, indeed desirable, that Catholics join in prayer with their separated brethren.” Unitatis Redintegratio, §8.
The N-SSPX’s ecumenism contradicts Catholic Tradition and is a mortal sin. The Catholic Church “has constantly forbidden Her children to hold any communication, in religious matters, with those who are separated from her communion”.[5]
From very ancient times, the Church has forbidden joining with heretics to pray: “If any bishop, or priest, or deacon, shall join in prayers with heretics, let him be suspended from communion”.[6]
Further, the Council of Laodicea decreed: “No one shall pray in common with heretics or schismatics”. Council of Laodicea, Canon 33.
A reader might wrongly suppose that the only problem with joining the heretics or schismatics in prayer is that the wording of the prayers themselves might be heretical. But the Catholic Church has always forbidden joining with heretics and schismatics in prayer even if the words of the prayer are good in themselves, such as the psalms. Here are the words of Bishop Hay, teaching us about the Council of Carthage’s declaration which forbids Catholics to pray even the psalms with heretics:
[I]n one of Her [viz., the Catholic Church’s] most respected councils, held in the year 398, at which the great St. Augustine was present, She speaks thus:
None must either pray or sing psalms with heretics; and whosoever shall communicate with those who are cut off from the communion of the Church, whether clergyman or laic [i.e., layman], let him be excommunicated ….[7]
The Catholic Church’s constant prohibition against praying with heretics and schismatics makes perfect sense because those outside the Church maintain the posture of being enemies of God.[8] It would be complete stupidity (as well as a great scandal) to join with God’s enemies to attempt to be heard by Him. For “God doth not hear sinners: but if a man be a server of God, and doth His will, him He heareth.” St. John’s Gospel, 9:31.[9]
Conclusion
The “new” SSPX has joined the conciliar church. Whereas Archbishop Lefebvre rightly condemned the ecumenical joint prayer initiatives of the conciliar church, (e.g., at Assisi), the N-SSPX encourages its followers to pray with the heretics and schismatics, along with Pope Francis.
[1] Like Pope Francis, the ecumenical “new” SSPX frequently uses the conciliar lingo of (falsely) calling the heretical sects by the term “churches”. See one of countless N-SSPX examples here: http://sspx.org/en/news-events/news/think-lent-tough-take-look-medieval-lenten-practices
This is un-Catholic! The truth is that heretical and schismatic sects are not real churches. They are merely lost sheep that have gone astray in one particular direction, e.g., over the same cliff or into the same swamp. However, even such lost sheep who have wandered in a particular direction, do not thereby constitute another flock.
For more information regarding the truth that heretical and schismatic sects are not real churches, read Lumen Gentium Annotated, by Quanta Cura Press, p.135, footnote #142, © 2013, available at:
v https://drive.google.com/file/d/0B49oPuI54eEGbzRhdmQ3X0Z6RFE/view (free) and
v https://scribd.com/doc/158994906 (free)
v at Amazon.com https://www.amazon.com/dp/1492107476?tag=duckduckgo-ffab-20&linkCode=osi&th=1&psc=1 (sold at cost).
[2] Like Pope Francis, the ecumenical “new” SSPX frequently uses the conciliar lingo of (falsely) calling the heretical and schismatic sects by the name “Christian”. See one of countless N-SSPX examples here: https://fsspx.news/en/news-events/news/moscow-and-constantinople-head-toward-schism-over-ukraine-41318
This is un-Catholic! The truth is that heretical and schismatic sects are not real Christians because they do not really follow Christ and do not belong to His Church. For a more complete explanation why heretics and schismatics are not really Christians, read this article: https://catholiccandle.neocities.org/faith/heretics-are-not-christians.html
[3] https://sspx.org/en/news-events/news/pope-invites-faithful-unite-him-prayer-march-25-56461 (bracketed words in the N-SSPX’s report).
[4] https://sspx.org/en/news-events/news/pope-invites-faithful-unite-him-prayer-march-25-56461 (parenthetical words in the N-SSPX’s report).
[5]
Quoted from The Sincere Christian, by Bishop George Hay,
William Blackwood & Sons, Edinburgh, 1871, vol.2, p.373.
[6] The Sincere Christian, by Bishop George Hay, William Blackwood & Sons, Edinburgh, 1871, vol.2, p.373, quoting Canon 44 of the apostolical canons.
[7] The Sincere Christian, by Bishop George Hay, William Blackwood & Sons, Edinburgh, 1871, vol.2, p.373, quoting the Council of Carthage, iv, §§72 & 73.
[8] God never gives the supernatural gift of the Catholic Faith without also giving Sanctifying Grace, which is the cause of supernatural Faith. Summa, IIa IIae, Q.4, a.4, ad 3. Therefore, if we suppose a person outside the visible Catholic Church were to receive Sanctifying Grace, he would thereby become a Catholic (and have the Catholic Faith) even if he were somehow not to realize he is Catholic.
[9] “If I have looked at iniquity in my heart, the Lord will not hear me.” Psalm, 65:18. God is not moved by the prayers of those who are not in the state of Sanctifying Grace. Summa, IIa IIae, Q.178, a.2, ad 1.
Words to Live by – from Catholic Tradition
Try to live now in such a manner that at the moment of death you may be glad rather than fearful.
My Imitation of Christ, by Thomas a Kempis, Book I, Chapter 23.
Few Appreciate the Benefits from Our Lord’s 33 Years on Earth
God was not obliged to redeem man. But having willed to do so, God the Father did not have to send Jesus to Earth for the salvation of mankind, as noted below from the 1912 Catholic Encyclopedia, volume 13, article: Salvation, page 407:
He [i.e., God the Father] might have done so [viz., redeemed man] by pardoning man’s sins without having recourse to the Incarnation of the Second Person of the Most Holy Trinity.
As the human race increased in number, the Father, in order to help souls reach Heaven, sent powerful leaders such as Moses, Abraham, Noah, and Isaac, and instructed man through the Old Testament and the Ten Commandments. Because of man’s weakness, concupiscence, and pride which promoted countless evils, God had to chastise man in the cities of Sodom and Gomorrah and to chastise the world with the great flood.
But with a great love for man, God did send His only-begotten Son to spend 33 years on earth. (The following is also taken from the 1912 Catholic Encyclopedia, volume 13, article: Salvation, page 407:
As Teacher, He established the reign of truth; as King, He supplied strength to His subjects; as Priest, He stood between Heaven and earth, reconciling sinful man with his angry God.
Over 33 years, He personally demonstrated what was necessary to save our souls.
Our Lord was sent to earth, born in poverty, and spent those 33 years teaching and personally living day-by-day, practicing many virtues: the Intellectual virtues of truth, wisdom, science, understanding; the Moral virtues of justice, fortitude, prudence, temperance, humility, meekness, modesty, patience; and the theological virtue of Charity and taught the theological virtues of Faith and Hope. This Life of virtue is how Our Lord lived His daily life demonstrating complete perfection of the above virtues. All to show us how to live day-to-day under all circumstances.
Our Lord did not only show us how to live, He also gave us an integral “gauge” to tell us how well we are doing toward saving our souls. It’s called a conscience. Wow! What a gift!
Because of Our Lord’s example, and using our conscience, man cannot excuse his poor behavior by claiming he cannot do better because he has no perfect example to use as a model for his conduct. Our Lord is that perfect example, demonstrating day-after-day, for 33 years, what is required of man for his salvation.
Consider what the world would be like without the above virtues being lived in practice, but instead with only pride, selfishness, aggression, greed, and physical strength dominating everywhere, much as the world was at the time of Our Lord’s Passion and Death. It would be a world where few would want to live and where no one would be happy or save his soul.
That is a great reason why we should thank God daily that He sent His only Son to earth to demonstrate just how we must live to achieve our goal of Heaven, after a happy life on earth. There can be no excuses (i.e., “no one showed us how to live”). He didn’t leave it only to verbal instruction. He showed us the way, the truth, and the life.
The following is from The Imitation of Christ, Book III, chapter 18.
The Voice of Christ:
My child, I came down from heaven for your salvation and took upon Myself your miseries, not out of necessity but out of love, that you might learn to be patient and bear the sufferings of this life without repining.
The Disciple:
Oh, what great thanks I owe You, Who have shown me and all the faithful the good and right way to Your everlasting kingdom! … Had You not gone before and taught us, who would have cared to follow? …
Behold even we who have heard of Your many miracles and teachings are still lukewarm; what would happen if we did not have such light by which to follow You?
The N-SSPX’s Liberal Slide Continues
The N-SSPX’s Liberal Slide Continues
The N-SSPX promotes a conciliar speaker who is an expert in Pope John Paul II’s heretical “Theology of the Body”.
The SSPX’s 2019 doctrinal conference includes so-called “Father” Sean Kilcawley as a speaker.[1] He is a conciliar (supposed) “priest” who was “ordained” by the Diocese of Lincoln, NE in 2005 and is now employed there.[2]
The conciliar Lincoln Diocese tells us that “Kilcawley is a nationally recognized speaker on Theology of the Body” who “completed a License in Sacred Theology at the John Paul II institute for marriage and family” in 2013.[3]
- Here is the SSPX’s conference promotional announcement: https://web.cvent.com/event/a227e593-2d5c-4426-88dc-2c3d6c3c2134/websitePage:4a9f1ae7-fd5e-40ea-a47b-8748de11f650 ↑
- https://www.lincolndiocese.org/family-life/2052-about-fr-sean-kilcawley ↑
- https://www.lincolndiocese.org/family-life/2052-about-fr-sean-kilcawley ↑
The “new” liberal SSPX calls the new mass “Catholic worship”
In an article about a cathedral in Spain which had been a mosque until the year 1236 A.D., the “new” SSPX says that this cathedral has had “Catholic worship … exclusively and uninterruptedly” ever since the year 1236. Here are the N-SSPX’s words:
This ancient church, built in 584 in honor of the martyr St. Vincent of Saragossa, had been transformed into a mosque during the Arab occupation, but was re-consecrated as a cathedral in 1236. Since that date, Catholic worship has been exclusively and uninterruptedly celebrated in it.[1]
In this way, the N-SSPX indicates that the new mass is “Catholic worship”, since the new mass is said there – as shown in photographic evidence.[2]
Notice also that the N-SSPX refers to the Mass using the term “worship”. Although the (Traditional) Mass is worship, the term “worship” is more general than the term “Mass” and is the term used by the conciliar church and by protestants to name what they do at church. “Worship” is a more ecumenical term because it appears to include the “prayer services” of the protestants, which are certainly not the Mass. The N-SSPX’s transition into the conciliar church becomes smoother by adopting the conciliar manner of speaking.
[1] Quote taken from the N-SSPX article here: https://fsspx.news/en/news-events/news/cathedral-cordoba-spain-will-not-become-mosque-again-49467?utm_source=Society+of+Saint+Pius+X+%7C+Newsletter&utm_campaign=1ecaa2269b-EMAIL_CAMPAIGN_2019_07_27_12_11&utm_medium=email&utm_term=0_8c13eb2341-1ecaa2269b-203947293 Emphasis added.
[2] To see a picture of this cathedral set up for the new mass, with a table “altar” and president’s chair in the center, see this photo: https://cdn.britannica.com/700×450/45/181045-004-DC3231EE.jpg which comes from this Britannica.com article: https://www.britannica.com/topic/Mosque-Cathedral-of-Cordoba
Feminism is Anarchy in the Family
Anarchy is the “lack of obedience to an authority; insubordination: the anarchy of his rebellious teenage years.”[1]
Rebellion is anarchy. Here are some examples of anarchy:
➢ Lucifer at creation
➢ Adam and Eve in the Garden
➢ Collegiality in the Church after Vatican II
➢ Feminism in the family
Feminist propaganda glorifies selfish independence of women, rejecting the need for
a husband in the family, and certainly never accepts him as the family’s head. These anti-Catholic feminist seeds produce a dysfunctional and miserable family
for all involved. Thus, feminism is anti-family.
Our fallen human nature inclines toward disobedience, and feminism is simply one variation of Lucifer’s cry “non serviam!” The Holy Ghost knew this and moved St. Paul to plainly set down God’s unchangeable Law (infallibly taught by the Catholic Church as well as the Natural Law):
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. … [L]et the wife fear her husband.[2]
Tragically, feminist propaganda is the new norm in the Western World and is a poison absorbed in various degrees by most wives in the conciliar church and by many in the Catholic Church. Because of the liberalism all around us, we are all imbued by this spirit of liberalism and rebellion.
A central, anti-family, feminist idea is that all women, to be “fulfilled,”
must work outside the home, have a career, and be dependent on no one, least
of all, on a husband. It is easy to see this idea is directly against Catholic dogma and the Natural Law. The “new” SSPX is an enabler of this family-destroying propaganda when it hires wives/mothers (as it does), who have children and responsibilities at home.
From the beginning, the husband is the head, i.e., the leader of the family. He is the one who proposed marriage. He is most responsible for the family’s salvation, protection, financial well-being, and discipline when needed. The wife is the heart
of the family, bringing generosity, love, support, humility, respect, loyalty,
modesty, etc. They work as a team doing God’s will.
The husband, although the head, has the grave duty to love and cherish his wife and sacrifice for her like for his own body.
Just as St. Paul counteracted a wife’s fallen tendency to disobey her husband, St. Paul also counteracted a husband’s fallen tendency to not love and sacrifice for his wife with complete generosity. St. Paul infallibly taught:
Husbands, love your wives, as Christ also loved the church, and delivered himself up for it: that he might sanctify it, cleansing it by the laver of water in the word of life: that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy, and without blemish. So also, ought men to love their wives as their own bodies. He that loveth his wife, loveth himself. For no man ever hated his own flesh; but nourisheth and cherisheth it, as also Christ doth the church: because we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall cleave to his wife, and they shall be two in one flesh. Nevertheless, let every one of you in particular, love his wife as himself ….[3]
Notice that these laws are not contingent on the other spouse fulfilling his/her own duty. If one spouse fails to do his/her duty, that is no excuse for the other one. St. Paul does not command a wife to obey her husband provided he loves her and delivers himself up for her. St. Paul simply commands: “as the Church is subject to Christ, so also let the wives be to their husbands in all things”.
A wife acts against God and Nature when she does not obey her husband. She acts perversely. A faithful Catholic woman (and one following Nature), wants to lean on her husband and have him provide for, protect, and guide her.
Likewise, St. Paul does not command a husband to love his wife and sacrifice himself for her provided she is loveable and that she obeys him. A man acts against God and Nature who does not love, cherish, and sacrifice himself for his wife as for his own body. Doing anything less is perverse. Simply, a husband must be chivalrous, must love his wife and must sacrifice himself for her with complete generosity.
A Catholic husband must love his family as Christ loves His Church. A Catholic wife must obey her husband as the Blessed Virgin Mary obeyed St. Joseph. For love of God (and following Nature), both must love and sacrifice for their family. Doing this, the Catholic family is happy, harmonious, and holy. Otherwise, the family is a failure.
In contrast to this happy, harmonious family, a family infected with feminism forms the next generation to also be anarchists. Thus, feminist anarchy in the home is a disaster which travels from one generation to the next, causing damnation. One of the reasons for the General Judgment (at the end of the world), is so that we can see how our actions (such as having a matriarchal family), destroy the generations after we are in the grave.
Conclusion
Feminism denies the God-given and Natural order and authority in the family. This is anarchy! Anarchy means the family is a house divided against itself. A house divided against itself will not stand.[4] Thus, feminism destroys the family.
Because we are Catholic and are Soldiers of Christ, we must fight feminism!
[1] See, e.g., http://www.dictionary.com/browse/anarchy
[2] Ephesians, ch.5, vv. 22-33 (emphasis added).
[3] Ephesians, ch.5, vv. 25-33 (emphasis added).
[4] St. Matthew, 12:25.
The New Mass does not give grace
We must always judge the claims people make, according to our Traditional Catholic Principles. As one example: it is a core, unshakable Traditional Catholic Principle that Vatican II is a bad tree which can only bear bad fruit. .
In his war against Our Lord, the devil has endless false arguments which seek to deceive Catholics that bad fruit is really good fruit. One such Satanic attempt to deceive Catholics is the following superficial “argument” that falsely concludes that the new mass gives Grace:
➢ The new mass is a Mass.
➢ The Mass gives Grace.
➢ Therefore, the new mass gives Grace.
Our Catholic Common Sense (judging according to Traditional Catholic Principles) causes us to know immediately that the hand of Satan is in this “argument”, because the new mass is a bad fruit of a bad tree. No bad fruit is good and something evil cannot be a source of Grace. Our Catholic Common Sense immediately “smells” the work of Satan, even if a Traditional Catholic leader or an “angel of light”[1] were to insist otherwise.
We know that the new mass always offends God and is inherently evil.[2] God never uses something inherently evil as a source of Grace. (However, when a person is ignorant and witnesses evil, God might use that particular time and place as the occasion to give His Grace, to help that person see the evil and make changes in his life.)
Further, if every mass gave Grace, then all evil (but valid) masses would give Grace. This cannot be! This would mean all (valid) masses of heretics and schismatics give Grace and thus, are good because they (supposedly) sanctify souls!
We would also be forced to conclude that the (valid) masses of Satanists give Grace and are good, even though they are designed and conducted to mock our Lord and offend him as greatly as possible through the gravest possible sacrileges. Our Catholic Common Sense knows immediately that this is Satan’s “argument” and that it must be false to say all valid masses give Grace.
That argument (above) no more proves the new mass gives Grace, than does the following (false) “argument” prove that all prayer pleases God:
➢ The Pharisee’s prayer[3] is a prayer.
➢ Prayer pleases God.
➢ Therefore, the Pharisee’s prayer pleases God.
Through our Catholic Common Sense, we know immediately that this argument is false, and Our Lord told us that God did not hear the Pharisee’s prayer.
The devil knows we have Catholic Common Sense and that this “argument” won’t fool us if we judge (and reject) this argument according to our Traditional Catholic Principles.
For this reason, the devil has additional “layers” of false arguments so that he can attempt to deceive by a subsequent “layer” of argument any persons who had managed to remain undeceived by his earlier fallacy. His next “layer” of false argument involves presenting his fallacious “reasoning”, adding something like “Archbishop Lefebvre said this” or “St. Pius X taught this”.
A striking (and unfortunate) example of this type of demonic “argument”, is the one which currently deceives Bishop Williamson (and, tragically, which he is spreading).
Bishop Williamson used to say the new mass is inherently evil and no one should ever attend it.[4] He now says that the Council of Trent’s infallible teaching shows that the new mass gives Grace. Here are Bishop Williamson’s recent words:
I’m sure you ask yourselves: “What kind of world are my children going to have to grow up in? How are they going to keep the Faith?” Very good question. By prayer and Charity and by frequenting the sacraments, so long as they are still available, so long as it’s at all still possible to reach the sacraments. And some Novus – I’ve got into quite a lot of controversy for saying this, but it’s true – there is no question that some Novus Ordo Masses are valid.[5] And if they’re valid, then it’s defined by the Council of Trent that grace passes, “ex opere operato”, is the strict phrase.[6]
However much this superficial invocation of the Council of Trent deceives Bishop Williamson himself, the fact remains that our Catholic Common Sense immediately “smells the rat” despite mention of Trent. Despite Traditional-sounding buzzwords, we know that the new mass is evil and cannot be a source of Grace.
To unmask this false argument, let us look more closely than Bishop Williamson did (in the conference quoted above), at his claim that the Council of Trent shows that the new mass gives Grace.
The Council of Trent truly states that Sacraments are instrumental causes of Grace (“ex opere operato”). See, session VII, canon VIII. The Council of Trent distinguishes (on the one hand) the seven Sacraments – which cause Grace – from other good works and prayers (on the other hand) through which we obtain Grace, which are not themselves causes of Grace. Reciting a Hail Mary is not a direct cause of Grace. Rather, it is a pious occasion which disposes us and prompts God to give Grace – but not through that prayer as a cause.
However, although Catholics know that the Sacraments cause Grace, it is against Catholic Teaching and Catholic Common Sense to wrongly jump to the conclusion that every valid Sacrament gives Grace, as Bishop Williamson asserts. In other words, although the Sacraments are causes of grace, this does not mean that there aren’t obstacles which sometimes serve to prevent a valid Sacrament from giving Grace.
Bishop Williamson’s superficial “reasoning” misses three key distinctions:
1. No “Grace passes” (to use Bishop Williamson’s expression) to a person receiving the Holy Eucharist in mortal sin, even when the Host is validly consecrated;
2. No “Grace passes” when the Holy Eucharist is validly consecrated by a heretic or schismatic; and
3. No “Grace passes” when the Holy Eucharist is validly consecrated but the rite of the Mass is sinful.
Below we examine these distinctions which show the falsehood of Bishop Williamson’s rash, overly broad claim that every time there is a valid Sacrament, “Grace passes” (i.e., is given).
1. No “Grace Passes” to a Person in Mortal Sin Even When the Holy
Eucharist is Validly Consecrated.
When Bishop Williamson says that, if a Sacrament is “valid, then it’s defined by the Council of Trent that grace passes”, he distorts the Council of Trent and makes a false, overly broad “rule” that a valid Sacrament always gives Grace. If his rule were correct, then to receive the Holy Eucharist in mortal sin would give Grace. But such Communion is a mortal sin of sacrilege, not a source of Grace. Thus, Bishop Williamson’s rule is false (because it is overly broad) that every valid Sacrament gives Grace.
2. No “Grace Passes” When the Holy Eucharist is Validly Consecrated
by a Heretic.
Bishop Williamson’s second crucial omission is failing to consider valid Sacraments performed by heretics and schismatics. Such (valid) Sacraments are mortal sins and God does not give His Grace through those Sacraments. Here is how St. Thomas Aquinas explains this important truth:
[S]ome have contended that heretics, schismatics, and the excommunicate, who are outside the pale of the Church, cannot perform this Sacrament [viz., the Holy Eucharist]. But herein they are deceived, because, as Augustine says (Contra Parmen. ii), “it is one thing to lack something utterly, and another to have it improperly”; and in like fashion, “it is one thing not to bestow, and quite another to bestow, but not rightly.” … [S]ince the consecration of the Eucharist is an act which follows the power of order, such persons as are separated from the Church by heresy, schism, or excommunication, can indeed consecrate the Eucharist, which on being consecrated by them contains Christ’s true body and blood; but they act wrongly, and sin by doing so; and in consequence they do not receive the fruit of the sacrifice [viz., Grace]….
Summa, III, Q.82, a.7, Respondeo.
This is a second reason Bishop Williamson is plainly wrong in his superficial misuse of the Council of Trent to support his assertion that “Grace passes” with every valid Sacrament.
For any reader interested in further enumerations of the Catholic teaching that no “Grace passes” when valid Sacraments are given by heretics, see the teaching of St. Augustine, Pope Gregory XVI, St. Fulgentius, St. Bonaventure and St. Jerome, quoted (with citations) in Lumen Gentium Annotated, by Quanta Cura Press, pp. 117, 135 & 138, © 2013, available at: scribd.com/doc/158994906 (free) & at Amazon.com (sold at cost).
Concluding this section: Plainly, our Catholic Common Sense is confirmed by the teachings of the Catholic Faith, viz., even if a particular evil mass were valid, it is false and rash to judge that this mass gives Grace (as Bishop Williamson asserts). This truth applies to all heretics and adherents to any false religions, including the new conciliar religion.[7]
3. No “Grace Passes” When the Holy Eucharist is Validly Consecrated
But the Rite of the Mass is Sinful.
Even when a Sacrament is valid, the Council of Trent nonetheless infallibly declares it is a mortal sin to omit the Catholic rites surrounding that Sacraments’ Matter and Form. Here are the Council’s words:
If anyone saith, that the received and approved rites of the Catholic Church, wont to be used in the solemn administration of the sacraments, may be contemned, or without sin be omitted … let him be anathema.
Session VII, canon XIII.[8]
Thus, the Council of Trent verifies our Catholic Common Sense that a valid sacrament can be a mortal sin (and thus, not give Grace), because of omissions from (or additions to) the Catholic sacramental rite. This is precisely the case of the new mass, which changes the Catholic rite surrounding the Sacrament’s Matter and Form so that it is inherently a mortal sin of sacrilege and thus, cannot cause Grace (even if we were to suppose the consecration were valid).
Let us pray for Bishop Williamson that he correct his grave errors promoting the new mass. He has done great good in the past and it is possible for him to still do great good in the future.
[1] “But though … an angel from heaven preach a gospel to you besides that which we have preached to you, let him be anathema.” Galatians, 1:8. St. Paul further explains that this “angel of light” is the devil: “Satan himself transformeth himself into an angel of light.” II Cor. 11:14.
[2] http://catholiccandle.neocities.org/faith/attendance-at-new-mass.html
[3] “The Pharisee standing, prayed thus with himself: ‘O God, I give thee thanks that I am not as the rest of men, extortioners, unjust, adulterers, as also is this publican. I fast twice in a week: I give tithes of all that I possess.’” St. Luke, 18:11-12.
[5] Bishop Williamson here supposes that if a new mass were to have a valid consecration, this would automatically mean that the new mass is a valid mass. For purposes of this article, we leave aside – but do not grant – this unsupported assumption.
Church law treats the Mass’s Offertory as one of the three main parts of the Mass without attending which, a Catholic has not attended Mass. Thus, even if a person were to assume that a new mass’s consecration were valid, this does not allow us to conclude that such a new mass would be a valid mass as such, since the conciliar “offertory” is so radically different and might properly be called the very antithesis of the Catholic Offertory. Thus, even if a person were to suppose that a new mass were to have a valid consecration, this is not enough to show that it is a valid mass because the new mass contains an “anti-Offertory”.
Also, Bishop Williamson here implicitly makes the unsupported assumption that some conciliar ordinations and consecrations are known to be valid – which is a necessary assumption to support his supposition that some new masses have definitely valid consecrations. But the truth is that the validity of all conciliar “ordinations” and “consecrations” is inherently doubtful. For a thorough explanation of this, see:
➢ http://catholiccandle.neocities.org/faith/new-ordination-doubtful.html
➢ https://drive.google.com/file/d/0B49oPuI54eEGd2RRcTFSY29EYzg/view
➢ https://drive.google.com/file/d/0B49oPuI54eEGZVF5cmFvMGdZM0U/view
[6] May 20, 2016 conference available here: www.youtube.com/watch?v=GGcr24n8fJo begin at minute 22:00 (emphasis added).
[7] We reject the new mass and all other aspects of new conciliar religion, just as we reject all aspects of all other false religions. Although we reject their objective errors, we do not judge other persons’ subjective culpability for holding those grave errors.
For a thorough explanation of our Catholic duty to judge objective errors but not judge other persons’ subjective culpability, see the discussion of the moral sin of rash judgment here: http://catholiccandle.neocities.org/faith/against-sedevacantism.html#section-5
[8] For a thorough treatment of the evil of changing the Catholic rite of the Mass and thereby causing a valid Mass to be a mortal sin, not a source of Grace, see Summa Theologiae Moralis, vol. III, De Sacramentis, H. Noldin, S.J., p.245 et seq., Oeniponte, 1920.
Why is the indult Mass accepted by the compromising “trads”?
The answer, I believe, is that most people don’t realize the damage caused by the indult Mass, or they falsely believe the indult Mass is better than no Mass at all, (i.e., they must have a Mass). Or it is easier to accept the indult Mass to go along to get along. By attending the indult Mass a person implicitly shows that he accepts the new mass because the indult is only allowed under this condition.
Attending an indult Mass gives bad example, as does approval of the indult Mass by the N-SSPX, Bishop Williamson’s group, and other compromise groups.
Archbishop Marcel Lefebvre stated in a letter of Mar. 18, 1989, to Father Daniel Couture, “These Masses are scams which lead the faithful to compromise their principles! Many have already abandoned them.”
If you attend the indult, you get a Faith-destroying sermon. Who can believe a priest trained in Modernist schools and seminary for his whole life would give a Faith-strengthening sermon? Not a chance. This puts your Faith in jeopardy. It’s all a plan to liberalize the faithful to accept the conciliar church. It is offered as a “treat” but is actually a “trick.”
Archbishop Lefebvre understood that the enemies of Christ’s Kingship occupying Rome would not blush at using this Most Sacred Gift of God, the Holy Sacrifice of the Mass, in order to lure the resisting Catholics into the conciliar church.[1] So, his warnings ring true for all the congregations and clergy who compromise (in any way!) with Vatican II, the new mass, the new Code of Canon Law, the new Profession of Faith and other conciliar changes! Archbishop Lefebvre initiated a Catholic Resistance; we simply must continue resisting modernist Rome, “until we have a perfectly Catholic successor of Peter.” (Letter of Archbishop Lefebvre to Four Bishops of SSPX, Aug. 20, 1987.)
To improve relations with Rome, the N-SSPX publicly thanked Rome for a (false) “freeing” of the Mass, (the July 2007 motu proprio), which can be used only by a priest who accepts the new mass. Because of this and many other N-SSPX compromises, including unnecessary sacramental indults (for confession and marriage), uncompromising traditional Catholics should not attend N-SSPX Masses or support the N-SSPX.
By attending the indult Mass wherever it is offered, or by supporting the groups who approve attending it (e.g., the N-SSPX and Bishop Williamson’s group), you put your Faith in jeopardy.
Further, former Pope Benedict XVI wrote:
The faithful who ask for the celebration of the forma extraordinaria [i.e., the Latin Tridentine Mass] must not in any way support or belong to groups which show themselves to be against the validity or legitimacy of the Holy Mass [i.e., the conciliar mass] or the Sacraments celebrated in the forma ordinaria.[2]
I believe attendance at the indult Mass would be down if the priest saying the indult would start out by explaining each time that “If you are attending this Latin Mass under the Motu Proprio, you acknowledge that you accept the new mass. If not, please leave and don’t come back.”
Not only did the N-SSPX thank Rome for the (false) "freeing" the Mass, they explicitly accept 95% of VC II. Yet, many still overlook this, believing God will understand. He is certainly merciful, but He is also just.
Below are other reasons for staying far away from the indult. Would you attend the indult Mass offered by a priest who also offers a Black Mass? If not, then why accept a priest who offers the sacrilegious new Mass? The new mass is inherently harmful to souls and to the Catholic Faith. Thus, it is a sacrilege because it fits the definition of sacrilege: viz., the “irreverent treatment of the sacred.”[3]
If a person attends an indult Mass in a church that is also used for the new mass, then he willingly uses for worship a place which is also set aside for the commission of sacrilege. A place used for sacrilege is far more unfitting for Divine worship than a “neutral” place, like a rented meeting hall.
Thus, when traditional Catholics compromise by choosing an indult Mass, they accept the conciliar hierarchy’s bait and they presume they will be strong enough and wise enough to discern and reject the accompanying conciliar poison.
That is the exact excuse friends of ours made to us in the late 1960s, when we left our local diocese parish in order to remain traditional Catholics. They felt we should stay to fight on the inside and help the parish reject liberalism. However, absolutely none who stayed on the inside remained faithful to the Catholic Faith. None.
The question arises as to whether or not the indult Mass gives grace. Although we know that God gives grace to whomever He pleases, whenever He pleases, He does not give grace because we offend Him (as we would offend Him by attending an indult Mass).
In conclusion, Archbishop Lefebvre called the indult Mass a scam, i.e., “a fraudulent or deceptive act or operation; to deceive and defraud.”[4] He also stated in his Aug. 29, 1987, letter to the four new bishops of the SSPX that Rome permitted the indult Mass “in order to lure the resisting Catholics into the conciliar church!”
So, let’s heed the faith-saving advice of Archbishop Lefebvre and stay completely away from all indult Masses and all compromise groups accepting indult Masses, like the N-SSPX.
[1] The Vatican has clearly said that it continues on the course of post-conciliar errors and that these motu proprio (indult) Masses are designed to integrate traditional Catholics into the conciliar church. See, e.g., this article, where the Vatican calls the traditional Mass an “ecumenical bridge” and outlines the plan for using it as a step to blending the new mass and the traditional Mass. http://www.zenit.org/article-32593?l=english – see also, http://www.catholicnews.com/data/stories/cns/1101922.htm.
Cardinal Mayer (former president of the Ecclesia Dei Commission in charge of indult groups) candidly admitted the conciliar trap: “Sometimes a temporary solution may be necessary, such as allowing them [viz., conservative Catholics] the possibility of celebrating the Holy Mass [of Pope St. Pius V].” See, Letter of Cardinal Mayer to Msgr. May, L’Homme Nouveau, March 19, 1989 (emphasis added), quoted at: http://www.sspx.org/motu_proprio/attendance_at_the_indult_vanes.htm
[2] May 13, 2011 Instruction “Universae Ecclesiae” on the implementation of the Motu Proprio “Summorum Pontificum”, ¶19 [bracketed words added for clarity].
[3] Summa, IIa IIae, Q. 99, a.1.
[4] Quoted from the Merriam-Webster Dictionary https://www.merriam-webster.com/dictionary/scam
March 2020 PDF Issue
Words to Live by – from Catholic Tradition
We should be grateful for the Crosses we receive
Our Lord teaches us that we should thank God for the Crosses we suffer and these crosses should cause us to have great hope of salvation.
Teaching of St. John Chrysostom, Doctor of the Church, quoted in the Catena Aurea of St. Matthew’s Gospel, St. Thomas Aquinas, greatest Doctor of the Church, ch. 26, §8.
No One Knows How to Feast Like a Traditional Catholic!
(Because no one knows how to fast like a Traditional Catholic)
Catholic Candle note: The holy time of Lent is upon us, which is a great occasion to reflect upon fasting (and the reason for feasting at the great feast of Easter). The article below concerns feasting but does not imply eating in excessive quantities.
It might seem paradoxical, but in our age of laxity and over-indulgence, people don’t know how to feast properly.
Here are two elements that greatly enhance feasting:
1. The best feasting is preceded by generous and strict fasting; and
2. The best feasting has a great and celebratory motive.
Below, we discuss both of these elements which help us to feast well.
1. The best feasting is preceded by generous and strict fasting.
Webster’s Dictionary defines a “feast” this way:
❖ an elaborate and usually abundant meal often accompanied by a ceremony or entertainment; banquet
❖ something that gives unusual or abundant enjoyment[1]
When a person satisfies his passions and his craves whenever he wants to, every day, then every day is largely the same. To feast properly, we should fast properly! Notice that Webster’s definition says that a proper feast should be “elaborate and unusually abundant”. When a person eats with a usual great abundance, he is not feasting.
For the best feasting, there should be a strong contrast between the fasting just finished and the feasting now begun. The greater the contrast, the better! Such preceding fasting makes the subsequent feast more elaborate and more abundant by contrast.
Like other false religions, the conciliar church has virtually no fasting. By contrast, Traditional Catholics are faithful to Holy Mother Church’s wholesome traditional commands to fast. Because of this, Traditional Catholics also know well how to feast.
Easter is the greatest feast of the year. It is fittingly preceded by the greatest fasting of the year (six-and-one-half weeks).[2] The high feast of Christmas is preceded by its (fasting) vigil and its penitential season of Advent. Other great feasts have their (fasting) vigils.
Let us be generous! The more generous we are in our fasting, the higher will be our feasting! The conciliar church and other false religions can’t feast well because they don’t fast well.
2. The best feasting has a great and celebratory motive.
Our motive for feasting should not be because we are inclined to indulge our passions and our craves. That is not a wholesome reason to feast. That is merely self-indulgence, resulting in the strengthening of our passions and the weakening of our will.
Notice that Webster’s Dictionary defines feasting as being “often accompanied by a ceremony”.[3] In other words, feasting is best accompanied by important “ceremonies” – which show important reasons to feast.
A Catholic, whose heart if full of love and joy for his Risen Lord, can fully immerse himself in the Easter feasting, rejoicing in that sublime day with its great liturgical prayers, ceremonies and meaning.
But any person who is focused only on himself, and whose god is his belly[4], “celebrates” nothing except himself – and he already “celebrates himself” every day of the year. So, every day is empty of special meaning. There is no day with a fresh and high motive for celebrating and feasting.
The austere St. Francis of Assisi knew the worthiness of celebrating a high feast. Here is one account, giving us insight into St. Francis’s thoughts about feasting:
When a friar once asked him [viz., St. Francis of Assisi] if you could eat meat when Christmas coincided with Friday, the traditional day of abstinence, St. Francis replied: "I would like that on Christmas even the walls could eat meat.”[5]
Like St. Francis of Assisi, St. John Chrysostom knew the great fittingness of celebrating a high feast. Read St. John Chrysostom’s sermon (below) showing his contagious joy when celebrating the magnificent Easter feast:
Easter Sermon of St. John Chrysostom, Doctor of the Church
If any man be devout and love God, let him enjoy this fair and radiant triumphal feast.
If any man be a wise servant, let him enter rejoicing into the joy of his Lord.
If any have labored long in fasting, let him now receive his recompense.
If any have wrought from the first hour, let him today receive his just reward.
If any have come at the third hour, let him with thankfulness keep the feast.
If any have arrived at the sixth hour, let him have no misgivings, because he shall in no wise be deprived.
If any have delayed until the ninth hour, let him draw near, fearing nothing.
If any have tarried even until the eleventh hour, let him also be not alarmed at his tardiness; for the Lord, who is jealous of his honor, will accept the last even as the first; He gives rest unto him who comes at the eleventh hour, even as unto him who has worked from the first hour.
And He shows mercy upon the last, and cares for the first; and to the one he gives, and upon the other he bestows gifts.
And He both accepts the deeds, and welcomes the intention, and honors the acts and praises the offering.
Wherefore, enter ye all into the joy of your Lord, and receive your reward, both the first and likewise the second.
You rich and poor together, hold high festival.
You sober and you heedless, honor the day.
Rejoice today, both you who have fasted and you who have disregarded the fast.
The table is fully laden; feast sumptuously!
The calf is fatted; let no one go hungry away.
Enjoy the feast of faith; receive all the riches of loving-kindness.
Let no one bewail his poverty, for the universal kingdom has been revealed.
Let no one weep for his iniquities, for pardon has shone forth from the grave.
Let no one fear death, for the Savior’s death has set us free: He that was held prisoner of it has annihilated it.
By descending into hell, He made hell captive.
He embittered it when it tasted of His flesh.
And Isaiah, foretelling this, cried: “Hell was embittered when it encountered thee in the lower regions.”
It was embittered, for it was abolished.
It was embittered, for it was mocked.
It was embittered, for it was slain.
It was embittered, for it was overthrown.
It was embittered, for it was fettered in chains.
It took a body, and met God face to face.
It took earth, and encountered heaven.
It took that which was seen, and fell upon the unseen.
O Death, where is your sting?
O Hell, where is your victory?
Christ is risen, and you are overthrown.
Christ is risen, and the demons are fallen.
Christ is risen, and the angels rejoice.
Christ is risen, and life reigns.
Christ is risen, and not one dead remains in the grave.
For Christ, being risen from the dead, is become the first-fruits of those who have fallen asleep.
To him be glory and dominion unto ages of ages. Amen.[6]
In this sermon, St. John Chrysostom shows us the attitude we should have: feasting with joy when we have high motives to celebrate. Truly, this is feasting worthy of the name! What a contrast this is to the unworthy, joyless “feasting” which is merely a “celebrating” of the fact that we are indulging ourselves!
Conclusion
Let us Traditional Catholics fast well and then feast well. Let us enter with all of our hearts and with complete generosity into our fasting, thereby forming a worthy contrast to our joyful celebrating of the great feast to come!
[1] Quoted from Webster’s Dictionary, found here: https://www.merriam-webster.com/dictionary/feast Note: In this article, by the word “feasting”, we do not imply over-eating.
[2]
Here is a handy table of the Church’s Traditional rules for fasting
and abstaining. https://catholiccandle.neocities.org/faith/fast-abstinence-basics.html
[4]
St. Paul describes worldlings, unwilling to fast, in these words: “[T]hey
are enemies of the cross of Christ; whose end is destruction; whose god is
their belly; and whose glory is in their shame; who mind earthly things.” Philippians,
3:18-19.
[5]
https://www.forbes.com/sites/alejandrochafuen/2014/12/24/saint-francis-in-christmas-even-the-walls-should-enjoy-meat/#28f96085b8e9
[6] We recommend using this sermon as part of sanctifying the up-coming great feast of Easter.
The Need of an Anti-Pride Filter
Objective Truth Series – reflections article # 8
We have considered in the last few reflections just how subtle pride is. Indeed, our fallen human nature is so prone to this vice. St. John says in his first epistle, “For all that is in the world is the concupiscence of the flesh and the concupiscence of the eyes and the pride of life, which is not of the Father but is of the world.”[1John 2:16]
Thus, knowing this about our fallen human nature, we see one of our weak spots in the fortress of our soul. St. Ignatius of Loyola describes how the devil studies our souls in order to find our weakness and then tempts us in our vulnerable spot.[1] It follows that if we know ourselves, then we can better be on guard against his onslaughts.
We well know that pride is a horrible enemy of our souls and that we must be on guard against, and fight this horrible sin. We can do this by watching all of our thoughts as they come.
Yet what should we do about our thoughts?
First we have to judge each in-coming thought and weigh if it will foster pride. If we determine that the thought would lead us to the trap of pride, then what must we do with it?
In another of his rules for the Discernment of Spirits, St. Ignatius explains how we must do the opposite from what the devil suggests as a means to combat him. St. Ignatius calls this Rule the agere contra or “to go against”.[2] By the agere contra we counteract the devil and foil his plans.
Consequently, for every prideful thought that comes, we must immediately knock it down with an agere contra humility thought. Thus, we could call this our anti-pride filter or shield.
Some possible agere contras are:
When someone compliments us, we should say, “Thank-you” and immediately give some praise to God Who deserves the glory of the compliment.
If it doesn’t work out for us to outwardly deflect the praise from ourselves and direct the praise towards God instead, then we should at least direct the praise to God internally.
Sometimes it can occur that internal compliments come to our mind, for example, thoughts, such as, “that wasn’t so hard.” or “I can’t believe that this [whatever venture] came out so well.” “Won’t the others be pleased when they see this?” “That came out great!” etc. Then with these thoughts, we should counteract them saying within ourselves, “If it wasn’t for God that [whatever it was that pleased us] wouldn’t have happened.” Or “God inspired that, I didn’t, and I couldn’t have done that without His Aid. And/or “I can’t take any credit for that.”
Or again, sometimes a beautiful thought or truth comes into one’s mind, and then one should immediately remember that the thought came from God and was simply God’s inspiration.
Other helpful shields are:
One important filter/shield against pride is to not have a progress bar or a regression bar.
One should not measure himself or judge whether he is growing in virtue, because only God knows our hearts. Likewise, one should not allow himself to be discouraged because he seems not to be advancing in holiness. Judging our own case is a dangerous trick of the devil, as St. Paul warns us, “But to me it is a very small thing to be judged by you or by man’s day. But neither do I judge my own self. For I am not conscious to myself of anything. Yet am I not hereby justified: but he that judgeth me is the Lord. Therefore, judge not before the time: until the Lord come, who both will bring to light the hidden things of darkness and will make manifest the counsels of the hearts. And then shall every man have praise from God.” 1st Corinthians [4:3-5]
Watch critical thoughts [we need to go against them too]
If one finds himself getting critical and finding fault with his neighbor, he should recall to his mind the fact that he probably has that same fault in a most glaring and annoying way.
Likewise, he should keep in mind that others have been so patient with him and have put up with him and his faults. It is important to remember that the Good Lord has been so patient and commands that one be patient and forgive his neighbor.
Memorize handy quotes to keep in mind as agere contra thoughts.
It is very helpful to have quotes from the Scriptures or from the saints readily available in one’s mind to recall, when tempted, especially when tempted to pride. One then might repeat and/ or ponder on the quote for some time. This has a very sobering effect on the soul and also is a consolation in times of temptation.
Immediately following this article is a list of quotes which may be helpful in starting such a mental list. Dear readers, if you have any additional ones to share, please send them along. God is so wonderful to allow the members of His Mystical Body to fight in the trenches together in this valley of tears.
With all of these concepts in mind one can truly appreciate the Mercy of God and perhaps the following would come to mind:
On my heart, a guard must I keep,
‘Cause proud thoughts, therein do creep,
As subtle as, the serpent of old,
Who tempted Eve, to think so bold.
As to think she’d, like God could be,
By eating of, the forbidden tree,
Even now there, are countless ways,
In these troubled times, faithless days.
Satan sees how, we all do lack.
He sneaks upon us, to attack,
And Satan likes; to puff our pride,
This keeps us firmly, on his side.
But how can one, keep him at bay?
Counter-‘tack him, without delay!
If he tempts left, get to the right,
If he tempts to be sad, stay bright!
If he fawns saying, “You are great!”
Then only the Lord, appreciate.
If he says, “You’re doomed to hell!”
Then think, “Only God knows me well.”
With dozens of quotes, in one’s mind,
Agere contras, one can find.
Thus God does guide, the soldier-soul
And keeps one looking, on his goal
With tender care, God did us teach
How to keep out, of Satan’s reach
Mary helps us, with strategies,
Showing us how, her Son to please.
We ask Our dear, heavenly Queen,
To help us keep, our souls most clean,
And use the tools, she did provide,
To keep us close, to her Son’s side.
Quotes to commit to memory in order to fight proud thoughts:
“If thou canst believe, all things are possible to him that believeth” [Our Lord says to the father whose son was possessed by the devil] The father replies, “Lord, I believe, help my unbelief.” St. Mark 9:22-23
“For though I should have a mind to glory, I shall not be foolish: for I will say the truth. But I forbear, lest any man should think of me above that which he seeth in me, or anything he heareth from me.” 2 Corinthians 12:6
St. Thomas Aquinas says, “Humility consists, above all, in the submission of man to God.” Summa, Ia IIae, Q.161, a.3, objection 1 and its reply.
Our Lord says, “Without Me, you can do nothing.”
“What hast thou that thou hast not received? And if thou hast received, why dost thou glory, as if thou hadst not received it?”1 Corinthians, 4:7
“Bear ye one another’s burdens; and so you shall fulfill the law of Christ. For if any man think himself to be something, whereas he is nothing, he deceiveth himself.” Galatians, 6:2-3.
“The Lord is merciful and compassionate: long-suffering and plenteous in mercy.” Ps. 102:8.
“Unless you be converted and become as little children, you shall not enter into the Kingdom of heaven.” St. Matthew 18:3
“Unless the Lord build the house, they labor in vain that build it.” Ps.126:1