A compromise group’s Masses and sacraments do not give grace

Posted on April 2, 2020August 12, 2020 by Catholic Candle

People should avoid the Masses (and sacraments) of a compromise group, e.g., the N-SSPX[1] or another indult group or “motu proprio”[2] group, or Bishop Williamson’s group,[3] or the sedevacantists[4]. This is true even when that group has valid Masses and sacraments.

The Mass and the sacraments are good in themselves and are themselves causes of grace.[5] However, this does not mean that valid Masses and sacraments always cause grace. For sometimes they involve compromises and defects which are sins and are obstacles to grace.[6]

The end does not justify the means. So, we cannot use sin (a bad means) to obtain grace (a good end). When it is a sin to attend a particular group’s (or priest’s) Mass or sacraments because of compromises and errors, then those Masses and sacraments cannot do us good because the end does not justify the means and God does not give us grace through our sinning.[7]

Conclusion

When a Mass or sacrament is from a compromise group or is otherwise (objectively) sinful, then no one should attend or receive the Mass/sacrament. Let us not attend any compromise Masses or receive (or attend) any compromise sacraments, telling ourselves that we “need our sacraments”!

God knows better than we do what we need and provides for us better than we understand. “All things work together unto the good for those who love God.” Romans, 8:28.

[1] For many articles showing that the SSPX is a compromise group, read the articles in the Society of St. Pius X folder found here: https://catholiccandle.neocities.org/

[2] For twenty reasons the indult (“motu proprio”) Mass is objectively sinful, read this article: https://catholiccandle.neocities.org/faith/20-reasons-motu-proprio.html

[3] For many articles showing that Bishop Williamson’s group is a compromise group, read the articles in the Bp. Williamson folder found here: https://catholiccandle.neocities.org/

[4] The sedevacantists are inherently in schism from the Catholic Church, although some of them might not know better and so might not be culpable for their grave sin. https://catholiccandle.neocities.org/faith/against-sedevacantism.html

[5] The 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.

[6] One obvious example of this is a satanic Black Mass which, even when it is valid is still sinful and does not give grace. For further information concerning why a person might not receive grace from a valid mass or sacrament, read this article: https://catholiccandle.neocities.org/faith/new-mass-never-grace.html

[7] Here is how St. Thomas Aquinas, greatest Doctor of the Catholic Church, explains that when a (valid) Sacrament is a sin, then “in consequence” it does not give grace:

[S]ome have contended that heretics, schismatics, and the excommunicated, 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 (emphasis and bracketed words and letters added).

For a further analysis of this issue, read this article: https://catholiccandle.neocities.org/faith/new-mass-never-grace.html

What manner of man am I? Dealing with Typical Human Tendencies – Frustration & Discouragement

Posted on April 2, 2020May 29, 2020 by Catholic Candle

Objective Truth Series – reflections article #9

In our last reflection we considered some methods on how we can be on our guard against pride. We discussed how the devil can find our weak spot and subsequently attack us. Two typical ways the devil works against us weak humans with our fallen human nature, is to tempt us with frustration and discouragement. If we look at the word frustration, it is easy to see how it is precisely a tool of the devil. The dictionary explains that the word frustration comes from the Latin word frustrare meaning to deceive, and then that frustra means vain, or useless. The definition of frustrate is “1) to bring to nothing; defeat, also to nullify, and 2) implies a rendering vain or ineffectual all efforts, however feeble or vigorous.”[1] This shows the subtle trap of the devil who wants us to give up making any efforts.

This trap can likewise be seen in the following definitions for some synonyms of frustrate.

· Thwart – frustration by running counter to one’s making headway.

· Foil – a repulse that destroys one’s inclination to go further.

· Baffle- a frustration by confusing or puzzling.

· Balk – implies frustration by interposing obstacles or hindrances.

It is very interesting to note the thread that all these definitions have in common is that to be frustrated is not for our good. One can see how frustrations are a diabolical trap to foster demonic pride – precisely because to be frustrated is to not put sole trust in God and His provident care for us. It is to allow ourselves to get upset or discouraged because something did not turn out the way we wanted, namely, we didn’t get our way in something. It encourages us to be self-centered and not God-centered which is how pride works. Likewise, the devil uses frustration to foster discouragement in us so we give up trying to cooperate with God in our salvation.

“For if a man be a hearer of the word, and not a doer, he shall be compared to a man beholding his own countenance in a glass. For he beheld himself, and went his way, and presently forgot what manner of man he was.” St. James, 1:23-24.

We forget what manner of man we are, namely, a creature who depends on God. When we get frustrated, we simply forget our dependence on God and that we can do nothing without Him. To be frustrated is to really not look for God’s Will in the circumstances at hand. We must remember God allows circumstances for the greater good – “all things work for the good for those who love God.” We must remind ourselves, “This is for my good.”

Likewise, when we are tempted to discouragement, it is important to note that this discouragement really comes from the devil because he wants us to think that we can accomplish something by ourselves, without God’s help. And when we fail to succeed, we are disheartened. This is the method the devil uses to get us to give up.

As we discussed in the last reflection, we must do an agere contra [counter–action] immediately in order to combat this trick of Satan. For example, we must reflect that God wills that we suffer patiently and humble ourselves. Moreover, the learning of virtue takes practice over time. Other possible agere contras that we could say within ourselves are: “Everything is in Thy Hands, O Lord”; “Thy will be done, O Lord, not my will,” or “What will this [circumstance] matter after I’m dead?”

Another agere contra to use when one is discouraged, is to try to get one’s mind off of himself by thinking of the needs of others. For example, there are so many pagans in the world that need to be converted. As our Lady of Fatima said that so many souls go to hell because they have no one to pray for them.

One could then think how much God has blest him with so many undeserved blessings. Further, counting one’s blessings is another powerful way to go against Satan’s pomps and works and to foster humility.

Last, but not least, is to pray – whether it be an ejaculation or longer prayer – in order to fight against the temptation to be frustrated or discouraged.

With the above in mind one sees his great need to beg the Holy Ghost for His Light and His Grace to want God’s Will always to reign in us, and the following may come to mind:

O Holy Ghost, O Paraclete,

Why do I try, to e’er compete?

Against Thy Will, and what’s in store,

Why do I not, Thy guidance implore?

How could I think, my way is best?

And see events, as only a pest?

Why do I, second guess Thy Will?

And thinking, I know better still?

And as a result, I do find,

Only frustration, in my mind,

True peace within, cannot exist,

When I try, Thy Will to resist.

Then comes the, “feel sorry for me,”

Getting my fill of self-pity,

Discouragement, then takes its hold,

Shame on me, for being so bold.

Let me see, Lord, my only need,

Only with Thy Will, am I freed,

From endless worry in my life,

That there should not be any strife.

‘Tis only Thy Will, should be sought,

And only my will, should be fought,

Thou dost send me, what is sublime,

Looking for Thy Will, all the time.

There’s only one, true joy for me,

That is to stay, one heart with Thee,

Not for myself, anything seek,

I want to be, like Thee so Meek.

For this I pray, that Thou wouldst grant,

Thy Holy Will, in my heart plant,

So firmly in me, I won’t desire,

To ever leave, Thy Guiding Fire.

Then e’er Thy Will, would be my goal.

Filling me, with wonder, in my soul,

Then thou wouldst be, Oh Paraclete,

My happiness, ever complete!

[1] Webster’s 6^th New Collegiate Dictionary [emphasis added]

A Traditional Catholic funeral when there is no uncompromising priest available

Posted on April 2, 2020August 12, 2020 by Catholic Candle

Catholic Candle note: Recently, Catholic Candle published an article examining the special permission that the Church traditionally gives to a Catholic who is dying, which allows him to confess to a priest to whom he could not otherwise confess because that priest is an apostate, a sedevacantist, a compromiser, or had some other serious problem. That article is here: https://catholiccandle.org/2020/03/26/using-a-compromised-priest-when-dying/

The article below is based on the authors’ experience of assisting at three Traditional Catholic funerals and burials without a priest, because we knew of (and know of) no uncompromising priest to help us. It seems that funerals and burials without a priest might now become the usual method. Truly, we seem to be in the time prophesied by Our Lady of La Salette when she predicted in 1846 that “the Church will be in eclipse.”[1]

However, it would be an error and overreaction to the evils of our present time, to rashly suppose that we have no pope and hierarchy (as bad as that pope and hierarchy are). Catholics are not in a time without shepherds. We are in a time of exceedingly bad shepherds.

Sedevacantism is wrong and is (material or formal) schism. Catholic Candle is not sedevacantist. On the contrary, we published a series of articles showing that sedevacantism is false (and also showing that former Pope Benedict is not still the pope). Read the articles here: https://catholiccandle.neocities.org/faith/against-sedevacantism.html

A Traditional Catholic funeral and burial when there is no uncompromising priest available

At our death, we would want a Traditional Requiem Mass, including the hymns of the requiem Mass. This is good and reasonable.

We must avoid a compromise wake, funeral, and burial.

But God lovingly placed us in this time of Great Apostasy, for His greater glory and for our good.[2] He does not want us to have a Requiem Mass for our funeral when no uncompromising priest is available. Such a compromise funeral (viz., with a compromise priest) is a sin. It would anger God if we were to use a compromising priest – through our rationalizing that “he is the best we can find” and that “we need our funeral Mass”. Such compromises are sins for us and do not help our dearly departed.

If our loved ones told us while alive that they want a funeral which is, in reality, a compromise, we should not agree. Further, after their death, we should not cooperate with their compromising plan. This is like our obligation not to consent to their wish for cremation nor to cooperate in carrying out that wish.[3]

Before our loved one died, he might not have understood why we must stand firm and refuse his wish for a compromise funeral and burial. But after his death he will see we are correct and he will understand then. Seeing more clearly after death, he would not want us to follow the sinful wishes he expressed while alive.

Our relatives and friends might become upset because we remain firm in the Faith out of love for God. If our relatives get angry, this might be a Providential opportunity for discussions through which they might learn the truth. In any event, their negative reaction would be a Cross that our Dear Lord lovingly sends us for our good and for His greater glory.

The Natural Law[4] shows us the importance of conducting respectful, loving funerals for our dearly departed.

Our love for our dearly-departed and the Natural Law require us to respectfully, prayerfully bury them. St. Augustine, Doctor of the Church, describes the natural piety all men should have, which demands respect for the dead even on the natural level:

[I]f the dress of a father, or his ring, or anything he wore, be precious to his children, in proportion to the love they bore him, with how much more reason ought we to care for the bodies of those we love, which they wore far more closely and intimately than any clothing! For the body is not an extraneous ornament or aid, but a part of man’s very nature. And therefore, to the righteous of ancient times the last offices were piously rendered, and sepulchers provided for them, and obsequies celebrated; and they themselves, while yet alive, gave commandment to their sons about the burial.[5]

All civilized peoples honor their dead and treat the bodies of the dead respectfully. Not only those persons who live the true Catholic Faith, but even the more civilized pagan peoples wish to keep alive the memory of their dearly departed, even though those same pagans flounder in great error, in other ways.

Our holy Faith elevates to a supernatural level our obsequies which are prompted by our love for our departed relatives and friends.

But our Holy Mother the Church does so much more than foster these natural attentions! She is a true mother of Her children and She lovingly cares not only for their deceased bodies and their memories but more importantly, for their immortal souls. Our Faith teaches us that at the moment of our death we are judged and our eternal destiny is fixed. Although most people go to hell,[6] among those who save their souls most of them must endure the great sufferings of Purgatory.

Holy Mother Church knows their great need and lovingly channels our grief into helping them in their plight. The Church has us devote ourselves to praying for them. This is a very consoling aspect of our holy Catholic Faith.

But what good can we do for our departed loved ones, without obtaining a Requiem Mass for them?

When we refuse to accept a Requiem Mass from a compromise priest or group, out of love for God, He will bless our loved one through other means instead. For example, God has given incredible power to the Holy Rosary in our times since we do not have the Mass and sacraments.[7]

God is not abandoning us or our loved ones. He is merely changing His means of sanctifying us and them, to fit the circumstances into which He lovingly put us.

Out of love for God and the true Faith, Catholics must courageously stand against liberalism and compromise. But God is never outdone in generosity and in His rewards!

Nor is it the first time in history, that faithful Catholics had to bury their dead without a priest and Requiem Mass. Sometimes, physical persecution caused the absence of a good priest and Requiem Mass. For example, God called Japanese Catholics to this condition for almost 300 years (1587-1873).[8] At other times, the sheer expanse of great wilderness meant that faithful Catholics died and were buried without the assistance of a priest.[9]

How do we conduct a wake, funeral and burial of our loved one, without a priest?

Not all wakes, funerals and burials present the same extent of opportunities for our Catholic acts of piety. Below, we briefly recount our recommendations, some of which are based on what we have done in past wakes, funerals and burials without a priest. We add some additional recommendations that we will use in the future, according to circumstances.

After our loved one’s death, we plan the schedule and invite/announce the schedule in a manner similar to the customary way for any funeral and burial. Everyone is welcome! Praying together is an occasion to benefit from our Lord’s promise: “where there are two or three gathered together in My name, there am I in the midst of them”.[10]

We recommend that you combine the wake/visitation and the funeral at the funeral home. We have found funeral homes to be very accommodating. Schedule the wake/visitation to occur first, leaving the appropriate number of hours based on the number of people you expect. Schedule the funeral prayers at the end of that visitation. Right after those funeral prayers, accompany the body in a funeral procession to the cemetery.

Funeral prayers

We have used the funeral home’s director to announce the beginning of the funeral prayers, similar to the customary way that funeral home directors have often announced that the recitation of the Rosary was about to begin at a wake. Again, we have found funeral homes to be very accommodating.

Recite the Sorrowful Mysteries of the Rosary. Reason and Catholic Tradition show that the Sorrowful Mysteries of the Rosary are the fitting set of mysteries for a funeral, whereas the liberals and conciliar Catholics often use the Glorious Mysteries at a wake or the graveside (if they pray the rosary at all) to suggest that the deceased is already in glory and that everyone goes to heaven.

The Sorrowful Mysteries fit with the other signs of sorrow the Church has customarily used on a funeral day, e.g., black is the liturgical color of the day, with ornaments removed from the altar or shrouded in penitential wrappings, purple is the color of the tabernacle veil, symbolizing penance. Requiem Masses omit the Gloria and other signs of rejoicing. Clearly, a wake or graveside is not the time for the Glorious Mysteries and for rejoicing.

In addition to the Sorrowful Mysteries of the Rosary, say such other prayers as are fitting, for example:

· The Memorare (“Remember, Oh Most Gracious Virgin Mary…”)

· The Hail Holy Queen

· Oh God, Whose Only begotten Son

· The St. Michael the Archangel prayer

· Psalm 129

· Psalm 50

· Various invocations of St. Joseph, patron of a holy death

· Eternal rest grant unto him (or her), Oh Lord …

The prayers listed above are the ones we have used to date (based on the length of the funeral prayers requested by the family of the dearly departed). But perhaps in future funerals we will read the prayers of the requiem Mass. This could be done slowly and prayerfully, in Latin – this works out surprisingly well. Meanwhile, everyone else reads the translated prayers in his own missal. Many of you might choose that the Mass prayers be read out loud in English, although reading them in the Roman Church’s own language (Latin) is a great idea and allows everyone else to use his own missal’s translation.

Another idea we have reserved for a possible future use is to have one of the men read a Traditional Catholic sermon for a funeral Mass or On Death, especially one from a Doctor of the Church.[11] Such a sermon would be a good reminder and source of instruction for the faithful and would be a work of apostolate, “planting seeds” among non-Catholics and conciliar Catholics who are present.

Don’t open the occasion up to everyone offering his own public prayers. Do not allow people to ad lib “prayers”, protestant style, such as: “Lord, thank you for giving me those years playing basketball with [name]”. Keep the prayers Catholic! Keep them Traditional!

In our times of great apostasy, the moral support and consolations from these prayers, which the bereaved family and friends experience, is similar to what customarily occurs at a Catholic funeral and burial.

Requiem hymns

Besides these traditional prayers, sing Traditional Catholic requiem hymns. As St. Augustine assures us: “He who sings, prays twice.”[12]

Our Faith is wonderfully rich in traditional Catholic hymns, especially Gregorian Chant. Challenge yourself! Be generous and sing all of the verses. Our Lord is never out-done in generosity!

If possible, put together a schola to sing some of the traditional funeral hymns, e.g., the Dies Irae and the Libera me from the Requiem Mass. If you don’t know these hymns, then learn them now so you are ready! They are beautiful and will prepare you to assist in this schola for future funerals “in the catacombs”.

For the glory of God, if you are learning the requiem hymns, you can use the sheet music here: https://www.scribd.com/document/452943209/Requiem-Mass-Sheet-Music

You can practice these hymns by singing along with these recordings (linked below):

Gradual from the Requiem Mass

· Audio recording: https://www.youtube.com/watch?v=_ZS23Z94NLM

· Scrolling sheet music and recording: https://www.youtube.com/watch?v=-zpHs8bf4k4

Tract from the Requiem Mass:

· Scrolling sheet music and recording: https://www.youtube.com/watch?v=np_slIOn5Jk

· Audio recording: https://www.youtube.com/watch?v=bTJH-vbTY8Y

Dies Irae, the sequence of the Requiem Mass:

· Audio recording: https://upload.wikimedia.org/wikipedia/commons/f/f2/Dies.irae.ogg

· Alternate sheet music and recording: http://gregorian-chant-hymns.com/hymns-2/dies-ire.html

Libera me:

· Audio recording: https://www.youtube.com/watch?v=S2_pnxN-tes

· Audio recording: https://www.youtube.com/watch?v=4sI0gZkYFGk

In Paradisum:

· Audio recording: https://www.youtube.com/watch?v=gu7mM_zqapA

· Audio recording and scrolling sheet music: https://www.youtube.com/watch?v=S7F-N-Yd8dE

These are the Requiem hymns we have used in funerals to date.

The above Catholic prayers and hymns give fitting and traditional channels for our grief. No one knows how to grieve and to pay his last respects better than a Traditional Catholic. The Church shows us how to do this – with these prayers and hymns.

No Eulogy

Do not give a eulogy! Our goal at this funeral is primarily to do good to the deceased. This means praying for the deceased, not praising him so that people suppose that the deceased does not need prayers, e.g., “He (or she) never said an unkind word in his life.”

Likewise, we should never say the deceased is in heaven: “He is looking down from a better place, smiling upon us”. That is un-Catholic! It sends the wrong message in three ways:

Ø It falsifies the truth. Despite our love for the deceased (and, perhaps, our personal admiration for him), we don’t know he is in heaven, so we should not suggest that we know he is there.

Ø It tells people they should not pray for the deceased and he does not need prayers, since he is already in heaven. For the same reason it is bad for us to say “let us pray for him in case he is not in heaven already.” This suggests that praying for him is not very important because it is unlikely that he needs the prayers anyway. Some so-called “conservative” conciliar groups, such as the indult groups (including the N-SSPX[13]) incoherently say both that the person is in heaven and also that we should pray for him.[14] This is not only inconsistent but is also contrary to what the deceased person now would want. The deceased person does not now care that people think he was wonderful. He wants and needs prayers for his repose! Don’t work against what he needs by eulogizing him!

Ø We are not exceptionally holy, nor are our deceased loved ones. If we suggest by our eulogy that ordinary Catholics (like us and them) go straight to heaven (bypassing Purgatory) so that we know they are in heaven at the time of the funeral, it misleads people into falsely believing that it is easy to go straight to heaven. Although all of us should explicitly have as our goal to be straight-to-heaven saints, this is difficult to accomplish (although a very worthy goal). The great saints achieved this goal. But we mislead people and falsify the difficulty of being straight-to-heaven saints when we suggest ordinary Catholics achieve this goal.

Burial at the cemetery

When the funeral procession arrives at the cemetery, recite the Sorrowful Mysteries of the Rosary again, together, and lower the casket into the grave during the Rosary. Remember, the Rosary is especially powerful in our times when uncompromising priests are unavailable to us.

Continue the Rosary while witnessing the dirt being placed in the hole. Witnessing the burial itself serves to add further closure to the event and our grief.

At one burial, we placed flowers on the casket before it was lowered into the ground (and before the start of the Rosary). At another burial, we dropped flowers onto the casket as soon as it was lowered into the ground. These are pleasing human gestures, symbolizing that our hearts are buried with our loved one’s body. We used flowers we brought from the funeral. You could use these gestures if you wish.

At two burials, we instructed the cemetery (ahead of time) to provide a pile of dirt and a shovel. Then one of the men starts by placing a few shovels-full of dirt into the hole, then offering the shovel to other men (especially the close friends and relatives) to follow his example and place shovels of dirt into the hole. This is literal participation in the Corporal Work of Mercy, To Bury the Dead.

In our experience, the cemeteries have been very accommodating to these requests. It is not necessary to continue this burial ceremony longer than you deem best. The cemetery workers will complete the task.

With the burial concluded, we find our souls consoled. We have the satisfaction of having truly grieved in the way the Catholic Church wants us to grieve and knows we need to.

After leaving the cemetery, you can have a post-burial luncheon, as is customary in many places.

Additional reflections

Keep things organized. Arrange ahead of time for one of the men to lead the prayers, with everyone else answering. We have found that some conciliar Catholics join in answering too, praying with us, and even some protestants do also. Although Catholics must never participate in non-Catholic prayer assemblies, the funeral we are describing is a Catholic funeral and the Church does not bar non-Catholics from joining in these Catholic prayers recited by Catholics at a Catholic event.[15] This is no different than anytime in the history of the Church when a non-Catholic attended a Catholic wake or Catholic funeral or burial and joined in the public (Catholic) prayers recited there.

We find that this funeral and burial open up conversations afterwards, with non-Catholics and conciliar Catholics and provide opportunities to inform them about the Catholic Faith. However, whether non-Catholics and conciliar Catholics react negatively or positively, this funeral and burial are a great opportunity to stand for Christ the King and live our Faith openly and fearlessly.

Of course, our attire for the funeral and burial should be our best funeral clothes (church clothes). This is important. It reminds us that what we are doing is important and is dedicated to God. Our fallen human nature inclines to sloth and responds to this idea by saying “we know we’re speaking to God even without dressing up.” True, but the proper clothes show the proper respect for the dead and, besides that, we need the help of this reminder. This is just like it is important (and is the Catholic way) for a priest to dress like a priest even among persons who don’t need to be informed by what he wears, that he is a priest.

Proper attire also helps us give a good example to others, who often come to funerals in casual, torn and slovenly clothes.

Sprinkle holy water on the grave and the casket.

Select funeral cards and prayers which pertain to seeking mercy for the deceased. Pick pictures of the Sacred Heart of Jesus, of the Immaculate Heart of Mary, of the Crucifixion, of the Agony in the Garden, etc.

Avoid all suggestion on the funeral card (in the picture and the text) that the deceased is known to be in heaven. For example, do not select a resurrection picture for the funeral card. Do not select a conciliar prayer for the back of the card. Have the funeral card state when the person died, not when he “entered into eternal life” because “entering into eternal life” means he went to heaven.[16]

Conclusion

The best thing we can do for our deceased loved one, is to give him an uncompromising Traditional Catholic funeral and burial. We must uphold the Faith and not succumb to the sentimentality or human respect of using a compromise priest or group because our dearly departed “needs his Requiem Mass”.

The above article provides ideas how to conduct an uncompromising funeral and burial. Many of these ideas have been successfully used in three funerals and burials.

[1] This is a portion of the message of Our Lady of La Salette on September 19, 1846. Of course, the Church will continue until the end of the world because She is indefectible.

[2] “All things work together unto the good for those who love God.” Romans, 8:28.

[3] Concerning the evils of cremation, read these articles:

v https://catholiccandle.neocities.org/faith/cremation-is-barbaric.html

v https://catholiccandle.neocities.org/faith/may-poor-people-choose-cremation-instead-of-burial-because-they-cannot-afford-burial.html

[4] The Natural Law is what we know we must do by the light of the natural reason God gave us. One example of the Natural Law is that we must never tell a lie. We naturally know this because we know that the purpose of speech is to convey the truth and so we naturally know that telling a lie is abusing the purpose of speech.

Here is how St. Thomas explains what the Natural Law is:

[L]aw, being a rule and measure, can be in a person in two ways: in one way, as in him that rules and measures; in another way, as in that which is ruled and measured, since a thing is ruled and measured, in so far as it partakes of the rule or measure. Wherefore, since all things subject to Divine providence are ruled and measured by the eternal law, as was stated above [in Summa, Ia IIae, Q.91, a.1]; it is evident that all things partake somewhat of the eternal law, in so far as, namely, from its being imprinted on them, they derive their respective inclinations to their proper acts and ends. Now among all others, the rational creature is subject to Divine providence in the most excellent way, in so far as it partakes of a share of providence, by being provident both for itself and for others. Wherefore it has a share of the Eternal Reason, whereby it has a natural inclination to its proper act and end: and this participation of the eternal law in the rational creature is called the natural law. Hence the Psalmist after saying (Psalm 4:6): "Offer up the sacrifice of justice," as though someone asked what the works of justice are, adds: "Many say, Who showeth us good things?" in answer to which question he says: "The light of Thy countenance, O Lord, is signed upon us": thus implying that the light of natural reason, whereby we discern what is good and what is evil, which is the function of the natural law, is nothing else than an imprint on us of the Divine light. It is therefore evident that the natural law is nothing else than the rational creature’s participation of the eternal law.

Summa, Ia IIae, Q.91, a.2, respondeo.

[5] City of God, St. Augustine, Bk. 1, Ch. 13.

[6] Our Lord tells us that most people go to hell. For example:

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).

See also, the sermon of St. Leonard of Port Maurice, On the Small Number of those who are Saved, in which he quotes a long string of Doctors of the Church and other sacred writers who teach that most people damn themselves.

[7] There is an Increased Power of the Holy Rosary during the present Great Apostasy, when an uncompromising Requiem Mass is unavailable, at least in most places. Sister Lucy, seer at Fatima, revealed to Fr. Fuentes:

God is giving two last remedies to the world: the Holy Rosary and devotion to the Immaculate Heart of Mary. … Prayer and sacrifice are the two means to save the world. As for the Holy Rosary, Father, in these last times in which we are living, the Blessed Virgin has given a new efficacy to the praying of the Holy Rosary. This in such a way that there is no problem that cannot be resolved by praying the Rosary, no matter how difficult it is – be it temporal or above all spiritual ….

Words of Sister Lucy, seer at Fatima, from her December 26, 1957 interview by Fr. Augustin Fuentes, vice-postulator of the cause of beatification for Francisco and Jacinta. (Emphasis added.) This interview can be found at: http://radtradthomist.chojnowski.me/2019/03/is-this-interview-that-caused-her.html

[8] See, 1917 Catholic Encyclopedia, article: Japanese Martyrs.

[9] For example, there was an acute priest shortage in the vast expanses of Ecuador in the 1800s. Read about this here: Latin America, A Sketch of its Glorious Catholic Roots and a Snapshot of its Present, by the Editors of Quanta Cura Press, p.119, © 2016.

[10] St. Matthew’s Gospel, 18:20.

[11] St. Alphonsus de Liguori’s Preparation for Death would be an excellent source.

[12] Although this quotation is very often attributed to St. Augustine, we cannot find where this quote is in his works in this exact form. However, St. Augustine teaches the substance of this quote in his Commentary on the Psalms, Ps., 73, §1.

[13] The N-SSPX is correctly counted among the indult groups because Pope Francis has given the liberal SSPX two indults: for confessions and marriages.

[14] Read, e.g., the N-SSPX’s declaration that one of their deceased priests is known to have entered heaven on the day he died: https://catholiccandle.neocities.org/priests/sspx-travels-the-conciliar-path-toward-promoting-universal-salvation.html

[15] From the beginning of the Church, She has forbidden Her children to take part in ecumenical prayer groups with non-Catholics. Pope Pius XI reflected this consistent prohibition when he declared:

So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ.

Pope Pius XI, Mortalium Animos, January 6, 1928. ¶10.

For more information regarding the Church’s prohibition on praying in ecumenical or non-Catholic assemblies, read Lumen Gentium Annotated, by Quanta Cura Press, p.141, footnote #147, © 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).

[16] The phrase “Eternal Life” means heaven. For example, here are Our Lord’s words, when He is describing how at the Final Judgment, at the end of the world, everyone will go to either hell or heaven:

And these [viz., the wicked] shall go into eternal punishment: but the just, into

Eternal Life.

St. Matthew’s Gospel, 25:46 (emphasis added).

Here is another example of Eternal Life meaning heaven – i.e., the Beatific Vision which Our Lord describes here:

Now this is Eternal Life: That they may know thee, the only true God, and Jesus Christ, whom thou hast sent.

St. John’s Gospel, 17:3.

Strategies for Lightening the Crosses You Now Have

Posted on April 1, 2020May 16, 2020 by Catholic Candle

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).

[4] Imitation of Christ, Thomas a Kempis, Book II, Ch. 12.

[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 ….

[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.

[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.

Posted on April 1, 2020August 12, 2020 by Catholic Candle

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

Posted on March 30, 2020August 5, 2020 by Catholic Candle

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 New Mass does not give grace

Posted on March 1, 2020March 1, 2022 by Catholic Candle

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.

[4] http://catholiccandle.neocities.org/priests/resistance-really-uphold-basic.html

[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”?

Posted on March 1, 2020July 24, 2020 by Catholic Candle

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

Posted on March 1, 2020August 12, 2020 by Catholic Candle

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.

The Need of an Anti-Pride Filter

Posted on March 1, 2020August 6, 2020 by Catholic Candle

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

[1] The Spiritual Exercises of St. Ignatius of Loyola, the Rules for the Discernment of Spirits Week One, Rule #14 [The Spiritual Exercises were dictated by Our Lady to St. Ignatius.]

[2] The Spiritual Exercises of St. Ignatius of Loyola, Rules for the Discernment of Spirits Week One, Rule #12.

A good way to please God as we rise from sleep

Posted on February 1, 2020July 14, 2020 by Catholic Candle

Catholic Candle note: The article below was submitted by a reader. We invite readers to send us articles which they have written, which they would like printed for the greater Glory of God and for the salvation of souls.

It is important to make a good beginning in everything we do. As the Roman poet, Horace, wrote, “What is well begun is half done.”[1]

Horace’s wisdom applies to every new day – i.e., it is important to begin each day well!

How do we begin our day well? Here are four elements which can help us to begin well:

1. Don’t use the snooze alarm;

2. Rise from bed immediately;

3. Begin your day with a Sign of the Cross; and

4. Begin your day with a prayer which includes (and summarizes) all that you need today.

Below, we discuss each of these elements.

1. Let us not use the snooze alarm!

Alarm clocks often have a “snooze alarm” feature. Activating this feature allows a person to get a little extra sleep (often about ten minutes) after his alarm clock goes off, before the alarm will go off a second time.

Using this feature fits with our fallen human nature because, when our alarm clock goes off, our passions and our body do not want to get out of bed. By hitting the “snooze alarm”, we indulge our passions and our body by getting a little extra sleep before the alarm sounds again.

We make the decision to use the snooze alarm while we are under the strong influence of our passions and our body, seeking more sleep. But before going to sleep the evening before, we decided with our reason when we should rise. So, when our will yields to the demands of our passions and our body, while we lie comfortably in bed, we are acting against the decision that our reason made on the prior evening. In this way, using the snooze alarm reinforces our fallen nature’s tendency to change the decision which we had made with our reason, because of the influence of our passions and our body.

Further, dozing for ten minutes after the alarm sounds is probably not as deep and beneficial a sleep as we had before our alarm sounded. If it were truly reasonable for us to sleep the additional ten minutes which we gave ourselves through use of the snooze alarm, we should get deeper sleep by setting our alarm ten minutes later and then not using the snooze alarm.

2. We should rise from bed immediately!

Even if we do not use the snooze alarm and do not go back to sleep, our passions and our body are inclined to lie in bed a little longer, before we rise. Let us not listen to our passions and lounge in bed when it is time to rise! Our reason told us that we should rise at a certain time. Let us not listen to our passions (against our reason) by even a short delay getting out of bed at that time!

Getting up immediately strengthens our will by following reason and not compromising with our passions and our body’s desire to stay comfortable in bed, although it is time to rise. Whether we are following our reason or following our passions, either way we are shaping our character – for good or for ill.

“Leaping” out of bed immediately, although we are tired, is an excellent agere contra, (as St. Ignatius of Loyola calls the practice of acting against our lower nature).[2] In other words, by acting against our passions and our bodily demands, we strengthen our will and help to tame our unruly lower nature.

Rising immediately is an excellent practice for most people. However, it is obvious that this practice is not suitable for invalids or others who a doctor has instructed to rise slowly. Virtue requires following our reason! The persons who have such health problems have special Crosses which better fit their own shoulders. God has sent these Crosses and it pleases God for these people to carry their particular Crosses instead.

3. We should begin our day with a Sign of the Cross.

After shutting off our alarm, our next bodily motion should be to make a Sign of the Cross. We should serve God with our whole being, both body and soul. This Sign of the Cross gets our body, as well as our soul, praising and serving God.

We customarily begin our prayers with a Sign of the Cross. Our whole day should be a “prayer” to God and so our day fittingly begins with a Sign of the Cross.

The Sign of the Cross is a sacramental. It is an act of the theological virtue of Faith and an act of the moral virtue of religion. The Sign of the Cross is the special sign of a Catholic. We should glory in this sign!

Here is how St. John Chrysostom, Doctor of the Church, praises the Sign of the Cross:

Let us carry about the cross of Christ as a crown, and let no one blush at the ensign of salvation. By this is everything done: the cross is employed if a person is regenerated, or fed with the mystical food, or ordained: whatever else is to be done, this ensign of victory is ever present: therefore we have it in our houses, paint it on our walls and windows, make it on our foreheads, and always carry it devoutly in our hearts. We must not content ourselves with forming it with our finger, but must do it with great sentiments of Faith and devotion. If you thus form it on your face, no unclean spirit will be able to stand against you when he beholds the instrument which has given him the mortal stab.

If we tremble at the sight of the place where criminals are executed, think what the devils must suffer when they see that weapon by which Christ stripped them of their power, and cut off the head of their leader. Be not ashamed of so great a good which has been bestowed on you, lest Christ should be ashamed of you when He shall appear in glory, and this standard be borne before Him brighter than the rays of the sun: for then the cross shall appear, speaking as it were with a loud voice.

This sign, both in the time of our forefathers and in our own, has opened gates, deadened malignant poisons, and healed wounds made by the sting or bite of venomous creatures. It has broken down the gates of hell, unbolted those of paradise, opened its glory to us, destroyed the empire and weakened the power of the devil, what wonder if it overcomes poisons and beasts?[3]

4. Let us begin our day with a prayer which includes (and summarizes) all which we need today.

As we move around our bedroom, (dressing, heading for the shower, or whatever), we should thank God and ask for what we need. Offer a prayer such as in this one:

Thank you, Dear Lord, for taking me safely and soundly through this night. Give me to know, love and serve Thee this day and during all my life, so I can be with Thee in the next.

Conclusion

Using a method such as this, we have made a good start to our day. We have followed reason, denied our passions, risen immediately, and have started using our body, our intellect, and our will in God’s service.

Of course, we must continue serving God, doing our duty of state, reciting our morning prayers, praying our morning rosary, making acts of Spiritual Communion, keeping in the presence of God, etc., doing the best we can.

However, as the Roman poet, Horace, assures us, having begun well, the “battles” of our day are already “half” won.

[1] https://www.bartleby.com/348/136.html

[2] Agere contra is Latin for “to act against”. St. Ignatius of Loyola praises the practice of people “acting against their own sensuality and against their carnal and worldly love” by acting in a way which is contrary to what our lower nature wants. Quoted from The Spiritual Exercises of St. Ignatius, in the section called: The Call of Christ the King, part 2, (emphasis added).

[3] Quoted from St. John Chrysostom, Sermon #54 on St. Matthew’s Gospel, (emphasis added).

Practical effects of Vatican II

Posted on February 1, 2020July 14, 2020 by Catholic Candle

Catholic Candle note: The article below uses various objectively-measurable criterion (such as the number of priests) to show how Vatican II devastated the human element of the Church.

However, this article uses the conciliar church’s own statistics, which don’t distinguish between certainly-valid priests and sacraments, compared to the doubtfully-valid ones which should be treated as invalid. For this reason, the statistics given below are not nearly as bad as the real ones.

What Teaching of the Second Vatican Council “Eliminated” the Need for the Catholic Church?

Answer: The false teaching of universal salvation or everybody goes to heaven. I’m afraid those in the conciliar church are willing to believe that error, because people tend to believe what they want to believe, and especially when it is easy and convenient. In addition to the attractiveness of this error, people accept it because they were taught to follow the teachings of the Church’s leaders.

It is easy to understand who is behind the error of universal salvation and promotes it – the devil, the Masons, the leaders of false religions, and the liberal modernist leaders who are part of the human element of the Catholic Church (in Rome and elsewhere). These leaders (or their like-minded colleagues), all took part in the Second Vatican Council.

In addition, it is easy to see that the following would be the inevitable results. Listed below are some statistics from 1965 – 2016[1] indicating just how devastating this false teaching has been on the religious and lay groups of the Catholic Church. It has:

1) All but eliminated religious fervor and the (perceived) need for the Catholic Church;

2) Greatly reduced Mass attendance – down 33%;

3) Greatly reduced financial support for the Church;

4) Greatly reduced confessions;

5) Greatly reduced family prayer;

6) Greatly reduced priestly vocations – down 63%;

7) Greatly reduced the number of Catholic schools – down 50%;

8) Greatly reduced the number of marriages – down 42%;

9) Greatly reduced the number of baptisms – down 51%;

10) Greatly increased the number of cremations;

11) All but eliminated Extreme Unction;

12) Eliminated the (perceived) need for Requiem masses and prayers for the dead;

13) Changed the “mass” into entertainment, rather than prayer for the poor souls;

14) Eliminated Holy Days;

15) Eliminated the (perceived) obligation to abstain from meat on Fridays;

16) Greatly reduced the number of religious Sisters – down 262%! (Most of the remaining sisters are elderly.)

17) Increased divorces and troubled families;

18) Increased the number of single parents;

19) Greatly reduced the number of religious Brothers – down 300%!

20) Greatly increased the number of parishes without a priest – up 600%!

21) This false teaching (viz., universal salvation) suggests or fosters the idea of no punishment for sin.

Some of the above points have no statistics, but it is easy to believe the decline is taking place. There will be other, worse statistics to come – as all religious fervor and morals are easily forgotten with “assured salvation.”

In the past, salvation was known to be uncertain, so many people developed religious fervor because they wanted to avoid hell and go to heaven. If heaven is “assured” by VC II, religious fervor is not on people’s minds, and is believed to be unnecessary.

The fire and brimstone sermons from the pulpit are a thing of the past. Now, at funerals the deceased are looking down on us, very happy and smiling. It is what most of those still living want to believe about their deceased loved ones. It is also comforting for everyone to think they will experience the same when it’s time for them to pass on.

Before Vatican II, Catholics knew that one of the main reasons for Christ coming to earth and suffering for us, was to show us how to save our souls and earn heaven. So, Catholics supported the Church and worked to reach the goal of heaven. But it is so much easier to believe that the goal is “assured” without any real effort on our part, and so people follow their liberal leaders, including the pastors of their conciliar parishes.

It is not enough to belong to the Church to be saved. Only those Catholics who live according to the (traditional) teachings of the Catholic Church will be saved.[2] Thus, there is no easy way out (i.e., everyone goes to heaven). Christ showed us the way for 33 years on earth. We must follow His example and carry our crosses, no matter how heavy, to reach our goal of salvation.

[1] Center for Applied Research in the Apostolate, 2018, http://cara.georgetown.edu/frequently-requested-church-statistics/

Not using the authority of bad teachers to support the truth

Posted on February 1, 2020July 14, 2020 by Catholic Candle

As we fight for the true Traditional Catholic Faith, we must not use “weapons” or tactics which seem expedient at the moment but which really do more harm than good.

Don’t quote false teachers to defend the truth

One such “weapon” that does more harm than good, is to use the authority of false teachers when they happen to state the truth on the particular issue for which we seek an authority to support the truth. For example, we should not quote the “authority” of a sedevacantist, even when he accurately decries the liberalism of the “new” SSPX.

To take another example, if we are defending Our Lady’s sinlessness, we should never cite Martin Luther as an authority for this truth, even though Luther taught this truth in these words:

God has formed the soul and body of the Virgin Mary full of the Holy Ghost, so that she is without all sins, for she has conceived and borne the Lord Jesus.[1]

Quoting a false teacher (like Luther) to support the truth of our position does more harm than good. When we quote a bad teacher, we implicitly tell our listeners that they should accept a particular truth (e.g., Our Lady’s sinlessness) because the person we use as an authority is a teacher worthy of belief. We implicitly tell our listeners that they should seek the truth from him on other issues.[2] For if that teacher were not worthy of belief in general, then why accept his authority on the one particular issue?

Thus, when we quote a false teacher even for the truth, we endanger our listeners on many issues on which they might accept his false teaching, and we gain (if at all) in the defense of the truth on only a single issue.

Further, if we were to tell our listeners that the false teacher’s particular statement (e.g., of Our Lady’s sinlessness) is the only one on which he is worthy of belief, this would completely undermine that false teacher’s authority even on that one issue. Who would accept the “weight” of a teacher’s authority if that teacher were only correct on one point and wrong about everything else?

Apart from the danger of our listeners accepting the errors taught by the particular false teacher we quoted, there is also the scandal to our listeners that they would believe we accept the authority of other false teachers who are similar to the false teacher we quoted. For example, if we quote conciliar revolutionary, Pope John Paul II, as an authority, it can create the danger that our listeners will also accept the authority of other conciliar teachers, as suitable authorities in religious matters.

It is reasonable to quote a false teacher to show he contradicts himself and is not a worthy authority

Although we should not use false teachers as authorities for the truth, we can quote a false teacher to show he is inconsistent with himself and so is not worthy of belief. Taking the example of Martin Luther (above), suppose someone (e.g., a Lutheran) used a different quote from Luther to show that Luther taught that the Blessed Virgin Mary was a sinner. We can use the quotation (given above) to show that Luther contradicted himself and that he also taught that she was without sin. In that case, our quoting Luther does not give him the status of an authority worthy of belief. Instead, we show that Luther’s inconsistency is one reason he is not worthy of belief.

It is acceptable to quote a false teacher to prove a matter he admits against his own interests

Although we should generally not use false teachers as authorities for the truth, we can quote them when they make an admission against their own interests, concerning their own bad character or conduct. This exception is common sense and has always been used. For example, when the police suspect a particular man of murder, they give little weight to his denial of the crime. However, if the man admits to the murder, this admission is usually more worthy of belief. The principle is that a murderer usually denies his crime, but his admission is more likely to be true because it is against his interests.

Similarly, Luther admitted his own drinking, dissipation, and his deliberate ignoring of the Ten Commandments, as a (supposed) way to fight the devil. Here are his words:

Be strong and cheerful and cast out those monstrous thoughts. Whenever the devil harasses you thus, seek the company of men, or drink more, or joke and talk nonsense, or do some other merry thing. Sometimes we must drink more, sport, recreate ourselves, aye, and even sin a little to spite the devil, so that we leave him no place for troubling our consciences with trifles. We are conquered if we try too conscientiously not to sin at all. So when the devil says to you, “Do not drink,” answer him, “I will drink, and right freely, just because you tell me not to.” One must always do what Satan forbids. What other cause do you think that I have for drinking so much strong drink, talking so freely and making merry so often, except that I wish to mock and harass the devil who is wont to mock and harass me. Would that I could contrive some great sin to spite the devil, that he might understand that I would not even then acknowledge it and that I was conscious of no sin whatever. We, whom the devil thus seeks to annoy, should remove the whole Decalogue from our hearts and minds.[3]

Although Luther is not a worthy authority for the truths of the Faith and Morals, his admissions concerning his own dissolute life are reasonable grounds for believing his own bad conduct.

Conclusion

Let us not use the authorities of bad teachers to defend the truth because that does more harm than good. However, we can quote unworthy “authorities” to show their own bad character, bad conduct, or logical inconsistencies.

[1] https://en.wikipedia.org/wiki/Luther’s_Marian_theology#Immaculate_conception

[2] The “new” SSPX frequently uses false (conciliar) teachers as authorities to “defend” the Catholic Faith, thereby telling its readers that those conciliar teachers are worthy of belief. For example:

Ø The N-SSPX used only quotes from conciliar authorities to “defend” marriage here: https://catholiccandle.neocities.org/priests/sspx-only-conciliar-sources.html

Ø The N-SSPX promoted the teaching of “bishop” Athanasius Schneider here: https://sspx.org/en/news-events/news/interview-of-bishop-schneider-at-rorate-caeli-sspx-bishop-fellay-novus-ordo … although Schneider is a conciliar revolutionary, as shown here: https://catholiccandle.neocities.org/priests/sspx-schneider-beloved-revolutionary.html

Ø The N-SSPX promoted conciliar revolutionary, Cardinal Sarah, about “abuses” in the new mass: https://catholiccandle.neocities.org/priests/sspx-sarah-new-mass.html

(The truth, of course, is that the entire new mass is always a sacrilegious abuse even under the best conditions.)

Similarly, Bishop Williamson accurately points out problems in the “new” SSPX. However, we should not use him as an authority for those points because he is a bad authority on many other matters – such as telling people to attend the new mass if it helps them. https://catholiccandle.neocities.org/priests/williamson-traditional-new-mass.html

[3] https://www.laphamsquarterly.org/intoxication/spite-devil

Taking Corrections Well

Posted on February 1, 2020July 14, 2020 by Catholic Candle

Objective Truth Series – reflections article #7

In the last reflection, we considered having a deeper mistrust of ourselves and practicing a real compassion on our neighbor. On the one hand, it is a noble and commendable thing to want to instruct one’s neighbor. {Of course, the instruction must be done with charity and compassion, with one taking precautions that one doesn’t take any credit for the work, lest he become self-complacent.}

Yet, on the other hand, because we all are in need of amendment, one must consider well how he takes instruction, particularly corrections, from his neighbor. We must always be open to the advice, the admonishments, and even criticism from others. One could ask himself the question, “Why?” Then an answer could be, “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” St. John’s first epistle, ch. 1:8.

Then further considering the Words of Our Lord, “For this was I born, and for this I came into the world; that I should give testimony to the truth. Every one that is of the truth, heareth my voice.” [St. John,18:37], we certainly would want to be open to the truth about ourselves. And since we are usually the worst judges of our own case, it seems reasonable to listen to what others have to say about us.

Certainly, we would not want to scoff at truth as Pilate did by saying, “What is truth?” St. John’s Gospel, 18:38.

Even if we thought rightly that our neighbor was wrong in his assessment of us, we would do well to consider that our neighbor may have hit the nail on the head in some respect. In other words, our neighbor’s view of us could have some seed of truth in it; otherwise, the neighbor wouldn’t have noticed the thing he has mentioned to us. (And he might be legitimately pointing out problems we have). And because we must never try to judge the interior of another, we would do well to think our neighbor found some real flaw in us. For example, perhaps we come across to our neighbor as being haughty in some way.

It is in the nature of man to react to stimulation whether from people or things. Thus, it is part of the natural interaction between humans to notice things about one another.

Unfortunately, because we have fallen human nature, we often bristle when having our faults pointed out to us. This is certainly a finger of pride creeping over us. Often, in addition to giving in to irritation, we give in to feeling sorry for ourselves – which is really a form of discouragement. If we look deeper here, we can readily see that discouragement is a form of pride. Why? It is because of the disappointment in ourselves in the fact that we are not already perfect. What is the solution to learning to take corrections well?

The happy solution is to think that since God has allowed the correction/warning/advice to happen, this incident must be God’s Will for us. With this in mind, it is certainly easier to take the correction. In addition, one could really ponder God’s Providence deeper, by thinking about God sculpturing our souls. Then, we can find a great consolation that God deemed fit to communicate our correction using our neighbor as His Instrument.

Indeed, God uses His Creatures to do His Work. Doesn’t Our Lord tell us to see Him in our neighbor? We can think of the parable of the Good Samaritan, or what Our Lord tells us that He, Himself will say at the last judgment, “…Amen I say to you, as long as you did it to one of these my least brethren, you did it to Me.” St. Matthew’s Gospel, 25:40.

Oh, how wonderful God is to correct us so lovingly. God does not cudgel us and we shouldn’t feel cudgeled when someone points out our failings to us. We should see that our neighbor is trying to help us for the sake of love. We should be grateful, thank God, and lovingly tell our neighbor “thank you”. Then, begging God for His help, we should make every effort to amend. Our soul would then count the correction as a great blessing from the Dear Lord and perhaps our gratitude would be expressed as follows:

“Sanctify them in Truth,” Thou hast said,

And our search for Truth, is our bread,

“Thy Word is Truth,” Thou also spoke,

Thy burden light, as well, Thy yoke.

To know Truth, Thou dost me invite,

For with Thy Truth, I can delight,

An invitation, to know more,

Through inspiration, I can soar.

When a new truth, is shown to me,

Then I’m thrown, into reverie,

Why should I squawk, if someone see,

The flaw or defect, of my evil tree?

My fruits can be seen, that is clear,

By my neighbors, those near and dear,

Gratitude in my heart, should swell,

It is good to know myself well.

Compare my darkness, to His Light,

Get a clearer view, in my sight,

To see His Work, He makes me free,

God carves off, the roughness in me.

Not so painful, His chisel chips,

And praise of Him, should be on my lips,

O Sculptor Divine, tell me all,

My weakness, ‘cause, through pride I fall.

Oh, dear Truth, Why should I Thee fear?

Why am I a coward, Thee to hear?

Please plant in me, Thy fruitful seeds,

Thou knowest all, of my poor needs.

Thou willst for me, myself to know,

So that my love, for Thee can grow,

Correct me oft’, I now implore,

Thy Voice, from neighbors, I’ll adore.

Catholic Candle

We share resources here to help you grow in the Catholic Faith and defend it against schism and heresy.

Resources for Faith and Practice

A compromise group’s Masses and sacraments do not give grace

What manner of man am I? Dealing with Typical Human Tendencies – Frustration & Discouragement

A Traditional Catholic funeral when there is no uncompromising priest available

Strategies for Lightening the Crosses You Now Have

Few Appreciate the Benefits from Our Lord’s 33 Years on Earth

The New Mass does not give grace

Why is the indult Mass accepted by the compromising “trads”?

The Need of an Anti-Pride Filter

A good way to please God as we rise from sleep

Practical effects of Vatican II

Not using the authority of bad teachers to support the truth

Taking Corrections Well