They that trust in their own strength, * and glory in the multitude of their riches,
48:8 No brother can redeem, nor shall man redeem: * he shall not give to God his ransom,
48:9 Nor the price of the redemption of his soul: * and shall labour for ever, and shall still live unto the end.
48:11 He shall not see destruction, when he shall see the wise dying: * the senseless and the fool shall perish together:
48:11 And they shall leave their riches to strangers: * and their sepulchres shall be their houses for ever.
48:12 Their dwelling places to all generations: * they have called their lands by their names.
48:13 And man when he was in honour did not understand; * he is compared to senseless beasts, and is become like to them.

The Apostolic Fathers, also known as the Ante-Nicene Fathers, were core Christian theologians among the Church Fathers who lived in the 1st and 2nd centuries AD who are believed to have personally known some of the Twelve Apostles or to have been significantly influenced by them.^[1] Their writings, though widely circulated in early Christianity, were not included in the canon of the New Testament. Many of the writings derive from the same time period and geographical location as other works of early Christian literature which came to be part of the New Testament.

Background[edit]

The label Apostolic Fathers has been applied to these writers only since the 17th century, to indicate that they were thought of as representing the generation that had personal contact with the Twelve Apostles.^[1] The earliest known use of the term “Apostolic(al) Fathers” was by William Wake in 1693, when he was chaplain in ordinary to King William and Queen Mary of England.^[2] According to the Catholic Encyclopedia, the use of the term Apostolic Fathers can be traced to the title of a 1672 work by Jean-Baptiste Cotelier, SS. Patrum qui temporibus apostolicis floruerunt opera (“Works of the holy fathers who flourished in the apostolic times”), which was abbreviated to Bibliotheca Patrum Apostolicorum (Library of the Apostolic Fathers) by L. J. Ittig in his 1699 edition of the same.^[1] The term “apostolic father” first occurs in the Hogedos of Anastasius of the seventh-century, however states that it was never used to refer to a body of writings until later.^[3]

The history of the title for these writers was explained by Joseph Lightfoot, in his 1890 translation of the Apostolic Fathers’ works:^[4]

…[T]he expression [‘Apostolic Fathers’] itself does not occur, so far as I have observed, until comparatively recent times. Its origin, or at least its general currency, should probably be traced to the idea of gathering together the literary remains of those who flourished in the age immediately succeeding the Apostles, and who presumably therefore were their direct personal disciples. This idea first took shape in the edition of Cotelier during the last half of the seventeenth century (A.D. 1672). Indeed such a collection would have been an impossibility a few years earlier. The first half of that century saw in print for the first time the Epistles of Clement (A.D. 1633), and of Barnabas (A.D. 1645), to say nothing of the original Greek of Polycarp’s Epistle (A.D. 1633) and the Ignatian Letters in their genuine form (A.D. 1644, 1646). The materials therefore would have been too scanty for such a project at any previous epoch. In his title page however Cotelier does not use the actual expression, though he approximates to it, SS. Patrum qui temporibus Apostolicis floruerunt opera; but the next editor [Thomas] Ittig (1699), adopts as his title Patres Apostolici, and thenceforward it becomes common.

List of works[edit]

The following writings are generally grouped together as having been written by the Apostolic Fathers (in italics are writings whose authors are unknown):^[5]

• Letters attributed to Clement of Rome
  • The First Epistle of Clement
  • The Second Epistle of Clement (contested authorship; see § Clement of Rome)
• Seven epistles of Ignatius of Antioch (the longer forms of these Epistles, and those beyond the seven, are widely considered later emendations and forgeries)
• The Martyrium Ignatii
• The Epistle of Polycarp
• The Martyrdom of Polycarp
• Fragments of the writings of Papias of Hierapolis, which have survived as quotations in later writers
• One short fragment of the Apology of Quadratus of Athens
• The Didache
• The Epistle of Barnabas
• The Epistle to Diognetus^{[note 1]}
• The Shepherd of Hermas

Additionally some have argued that the Odes of Solomon was written by a student of the Apostle John around the middle of the first century.^[6]

All or most of these works were originally written in Greek. Older English translations of these works can be found online in the Ante-Nicene Fathers series on the Christian Classics Ethereal Library website.^[7] Published English translations have also been made by various scholars of early Christianity, such as Joseph Lightfoot, Kirsopp Lake, Bart D. Ehrman and Michael W. Holmes.^{[note 2]} The first English translation of the Apostolic Fathers’ works was published in 1693, by William Wake, then rector of Westminster St James, later Archbishop of Canterbury.^{[note 3]} It was virtually the only English translation available until the mid-19th century. Since its publication many better manuscripts of the Apostolic Fathers’ works have been discovered.^{[note 4]}

There are several Greek text editions:

• The Apostolic Fathers. Vol. 1. I Clement. II Clement. Ignatius. Polycarp. Didache. Barnabas. Loeb Classical Library. Cambridge: Harvard University Press, 1912 Kirsopp Lake
• The Apostolic Fathers. Vol. 2. Shepherd of Hermas. Martyrdom of Polycarp. Epistle to Diognetus. Loeb Classical Library. Cambridge: Harvard University Press, 1913 Kirsopp Lake
• The Apostolic Fathers. Vol. 1. I Clement. II Clement. Ignatius. Polycarp. Didache. Loeb Classical Library. Cambridge: Harvard University Press, 2003 Bart Ehrman (replaced Lake)
• The Apostolic Fathers. Vol. 2. Epistle of Barnabas. Papias and Quadratus. Epistle to Diognetus. The Shepherd of Hermas. Loeb Classical Library. Cambridge: Harvard University Press, 2005 Bart Ehrman (replaced Lake)
• The Apostolic Fathers: Greek Texts and English Translations. 3rd Edition. Grand Rapids: Baker, 2007 Michael Holmes
• Die Apostolischen Väter. Tübingen: Mohr Siebeck, 1992 Andreas Lindemann and Henning Paulsen (German)

Fathers

Clement of Rome

Clement of Rome (c. 35-99) was bishop of Rome from 88 to 99. Irenaeus and Tertullian list him as the fourth bishop after Peter, Linus and Anacletus.^[8] He was said to have been consecrated by Peter the Apostle, and he is known to have been a leading member of the Church in Rome in the late 1st century.^[9][10]

The First Epistle of Clement (c. AD 96)^[11] was copied and widely read and is generally considered to be the oldest Christian epistle in existence outside of the New Testament. The letter is extremely lengthy, twice as long as the Epistle to the Hebrews,^{[note 5]} and it demonstrates the author’s familiarity with many books of both the Old Testament and New Testament. The epistle repeatedly refers to the Old Testament as scripture^[12] and includes numerous references to the Book of Judith, thereby establishing usage or at least familiarity with Judith in his time. Within the letter, Clement calls on the Christians of Corinth to maintain harmony and order.^[11] Tradition identifies the author as Clement, bishop of Rome, and scholarly consensus is overwhelmingly in favor of the letter’s authenticity.^[13]

The Second Epistle of Clement was traditionally ascribed by some ancient authors to Clement, but it is now generally considered to have been written later, c. AD 140–160, and therefore could not be the work of Clement, who died in 99.^[9] Doubts about the authorship of the letter had already been expressed in antiquity by Eusebius and Jerome.^[14][15] Whereas 1 Clement was an epistle, 2 Clement appears to be a transcript of an oral homily or sermon,^[9] making it the oldest surviving Christian sermon outside of the New Testament.^{[citation needed]}

Ignatius of Antioch[edit]

Ignatius of Antioch (also known as Theophorus, from the Greek for God-bearer) (c. 35–110)^[16] was bishop of Antioch.^[17] He may have known the apostle John directly, and his thought is certainly influenced by the tradition associated with this apostle.^[18] En route to his martyrdom in Rome, Ignatius wrote a series of letters which have been preserved as an example of the theology of the earliest Christians. Important topics addressed in these letters include ecclesiology, the sacraments, the role of bishops,^[19] and the nature of biblical Sabbath.^[20] He clearly identifies the local-church hierarchy composed of bishop, presbyters, and deacons and claims to have spoken in some of the churches through the inspiration of the Holy Spirit. He is the second after Clement to mention the Pauline epistles.^[11]

Polycarp of Smyrna[edit]

Polycarp (c. AD 69 – c. 155) was bishop of Smyrna (now İzmir in Turkey).^[21] His student Irenaeus wrote that he “was not only instructed by the apostles, and conversed with many who had seen the Lord, but was also appointed bishop by apostles in Asia and in the church in Smyrna”,^[22] and that he had, as a boy, listened to “the accounts which (Polycarp) gave of his intercourse with John and with the others who had seen the Lord”.^[23] The options for this John are John the son of Zebedee, traditionally viewed as the author of the Fourth Gospel, or John the Presbyter.^[24] Traditional advocates follow Eusebius in insisting that the apostolic connection of Papius was with John the Evangelist, and that this John, the author of the Gospel of John, was the same as the apostle John.

Polycarp tried and failed to persuade Anicetus, bishop of Rome, to have the West celebrate Easter on 14 Nisan, as in the East.^[25] He rejected the bishop’s suggestion that the East use the Western date. In 155, the Smyrnans demanded Polycarp’s execution as a Christian, and he died a martyr. His story has it that the flames built to kill him refused to burn him, and that when he was stabbed to death, so much blood issued from his body that it quenched the flames around him.^[11] Polycarp is recognized as a saint in both the Roman Catholic and Eastern Orthodox churches.

Papias of Hierapolis[edit]

Papias of Hierapolis (c. 60 – c. 130) was bishop of Hierapolis (now Pamukkale in Turkey). Irenaeus describes him as “an ancient man who was a hearer of John and a companion of Polycarp”.^[26] Eusebius adds that Papias was Bishop of Hierapolis around the time of Ignatius of Antioch.^[27] The name Papias (Παπίας) was very common in the region, suggesting that he was probably a native of the area.^[28]

Papias’s major work was the Exposition of the Sayings of the Lord (Greek: Λογίων Κυριακῶν Ἐξήγησις) in five books; it has been lost and only survives in excerpts from Iraeneus and Eusebius. Other fragments come from the works of Philip of Side and George Hamartolos, but the authenticity of those are dubious.^[29]

Quadratus of Athens[edit]

Quadratus of Athens (died c. 129) was bishop of Athens. Eusebius reports that he was a disciple of the apostles (auditor apostolorum) and that he was appointed as bishop after the martyrdom of his predecessor Publius.^[30][31] Quadratus’s major work is the Apology, which was apparently read to Emperor Hadrian to convince him to improve imperial policy toward Christians. It has been lost and only survives in an excerpt from Eusebius.^[32]

Other sub-apostolic literature[edit]

Didache[edit]

The Didache (Greek: Διδαχή,, translit. Didakhé, lit. “Teaching”)^[33] is a brief early Christian treatise, dated anywhere from as early as AD 50 to the end of the 1st century.^[34] It contains instructions for Christian communities. The text, parts of which may have constituted the first written catechism, has three main sections dealing with Christian lessons, rituals such as baptism and the Eucharist, and church organization. It was considered by some of the Church Fathers as part of the New Testament^[35] but rejected as spurious (non-canonical) by others.^[36] Scholars knew of the Didache through references in other texts, but the text had been lost; it was rediscovered in 1873 by Philotheos Bryennios, Metropolitan of Nicomedia, in the Codex Hierosolymitanus.

Shepherd of Hermas[edit]

The 2nd-century The Shepherd of Hermas was popular in the early church and was even considered scriptural by some of the Church Fathers such as Irenaeus^[37] and Tertullian. It was written in Rome in Koine Greek. The Shepherd had great authority in the 2nd and 3rd centuries. The work comprises five visions, 12 mandates, and 10 parables. It relies on allegory and pays special attention to the Church, calling the faithful to repent of the sins that have harmed it.^[38]

Epistle to Diognetus[edit]

The Epistle to Diognetus, sometimes called Mathetes or Epistle of Mathetes to Diogentus, is the first extant christian apology. In the apology, the anonymous author explain to a pagan friend who wants to know more about the new religion. The epistle talks mainly about the encarnation of Logos (Jesus Christ), the errors of paganism and Judaism and explain about the christian lifestyle.^[39] This work is thought to have been written around 130 AD.^[40]

Link Link

Link to Today’s Mass

I wrote this article in sections. First, you’ll find background. If you don’t want that, then I have provided the next section on how to attend, follow, understand and celebrate the Mass. Then, I go into the philosophy and history of the Roman Mass.

If you want to attend a Tridentine Mass and you seem confessed about it, then this document may help. As a traditionally minded Catholic who only knew the Regular Sunday Mass as an attendee and server, I had a difficult time with the basic idea of attending a Latin Mass formerly known as the Extraordinary Form.

Still, I felt curious about the Extraordinary Form and when given the opportunity, I attended a low Mass given by our parish vicar, who transferred from a Priestly Fraternity of Saint Peter (FSSP) parish. He wanted to keep up his skills and allowed us to attend masses he celebrated privately.

During the Mass, I had no idea what he did. It seemed strange to me. So, I began a study of the Mass. I researched everything I could and learned how to attend, participate and fell in love with the Extraordinary Form, which I now refer to as the TLM or Traditional Latin Mass.

Recently, my Bishop celebrated the Traditional Latin Mass in Tyler, Texas for the first time. An article on the National Catholic Register documents his experience.

Background

In 1963, the Second Vatican Council of 1962- 65 banned the Tridentine Mass established by Pope Pius V in 1570. A group of Council members said they wanted to modernize the Roman Catholic liturgy, allow more participation by the congregation and make it accessible to non-Catholics.

Protests by members of the clergy asserted that the new Roman Mass did more than that, it protestantized the ancient ritual. Any objective observer reviewing the various forms of services will have to admit that the “new mass” looks and sounds Lutheran and, or closer to the Anglican service.

The Roman Mass, formally required in a 1970 missal by Pope Paul VI, had priests use a country’s vernacular, such as English in stead of Latin in the Mass. In the new mass, the priest faced the congregation and brought lay ministers to the alter to read scripture. That began with an immediate Order of Pope Paul VI.

In 1984, Pope John Paul II decided to allow limited use of the Latin- only Tridentine Mass. News came by a circular of the Congregation for the Divine Faith. The Vatican issued the circular to the presidents of conferences of bishops around the world. It did not release it to the press until October 16, 1984. The circular outlined special conditions for celebrating the Tridentine Mass.

That broke a deadlock smoldering for years among Conservative and Liberal Roman Catholics, but unfortunately, the conditions outlined in the circular appeared oppressive. Essentially, the Tridentine mass did not return in 1984. Some observers consider the 1984 announcement as a mere gesture.

By the decree Quattuor Abhinc Annos of October 3, 1984, the Congregation for Divine Worship gave bishops the faculty to grant an indult for the celebration of Mass according to the 1962 Missal, provided that certain conditions be respected.

In 1988,, John Paul II recommended, in Ecclesia Dei, a “wide and generous application” of the norms in Quattuor abhinc annos. He established the Pontifical Commission Ecclesia Dei to facilitate the return of traditionalist Catholics into full communion with the Holy See. As a result, the Priestly Fraternity of St. Peter (FSSP) began offering the Tridentine Mass again using the 1962 Missal.

In 2007, Pope Benedict XVI issued another motu proprio, Summorum Pontificum, which expanded and simplified the permissions to celebrate the whole liturgy according to the norms of 1962. He clarified that the 1962 Missale and 2008 Missale are both legitimate forms of the one Roman Rite, respectively called the Extraordinary and Ordinary Forms.

This Apostolic Letter has the aim of:

a. offering to all the faithful the Roman Liturgy in the Usus Antiquior, considered as a precious treasure to be preserved;

b. effectively guaranteeing and ensuring the use of the forma extraordinaria for all who ask for it, given that the use of the 1962 Roman Liturgy is a faculty generously granted for the good of the faithful and therefore is to be interpreted in a sense favorable to the faithful who are its principal addressees;

c. promoting reconciliation at the heart of the Church.

Thus did he exhort the whole Church to “generously open our hearts and make room for everything that the faith itself allows.” Any Priest of the Latin Church—provided he has the minimum rubrical and linguistic ability—may, without any further permission from the Holy See or his Ordinary, celebrate the Extraordinary Form of the Missale Romanum in a Mass without the people at any time except during the Sacred Triduum. If members of the faithful wish to join in these celebrations, they are permitted to do so.In parishes where a stable group of the faithful are attached to the Extraordinary Form of the Mass, they may approach the pastor, who is to support their petition willingly.

Parts of the Latin Mass by Dr. Taylor Marshall

Structure of the Traditional Latin Mass (Abridged)

The Mass is divided into two parts, the Mass of the Catechumens and the Mass of the Faithful. Catechumens, those being instructed in the faith, are dismissed after the first half, not having yet professed the faith. Profession of faith was considered essential for participation in the Eucharistic sacrifice.]

Mass of the Catechumens

The first part is the Mass of the Catechumens.
Prayers at the foot of the altar
The sequence of Prayers at the foot of the altar is:
Sign of the cross
The priest, after processing in with one or more servers and at Low Mass placing the veiled chalice on the center of the altar, makes the sign of the cross at the foot of the altar.
Psalm 42, Judica me, preceded and followed by an antiphon of the same psalm: “Introibo ad altare Dei, ad Deum qui lætificat iuventutem meam” (Translation: “I shall go in to the altar of God: to God who giveth joy to my youth”), recited by the priest, alternating with the deacon and subdeacon (if present) or servers.

Psalm 123:8 is recited:
The Priest (makes the sign of the cross): “Our help is in the name of the Lord,”
The servers recites: “Who made heaven and earth.”

The double form of a prayer of general confession of sins, known by its incipit Confiteor (I confess to almighty God…), is recited:
Priest (while bowing low): “Confíteor – I confess to almighty God…)
The servers pray for the priest: “May Almighty God have mercy on thee, forgive thee thy sins, and bring thee to life everlasting.” Then it is the ministers’ or servers’ turn to confess sinfulness and to ask for prayers. They use the same words as those used by the priest, except that they say “you, Father,” in place of “you, brethren”, and the priest responds with the same prayer that the servers have used for him (but using the plural number) plus an extra prayer.

The several verses are then said by priest and ministers (or servers)

The priest then says, Oremus (Let us pray). After this he ascends to the altar, praying silently “Take away from us our iniquities, we beseech thee O Lord, that with pure minds we may worthily enter into the holy of holies”, a reference to Exodus 26:33-34, 1 Kings 6:16, 1 Kings 8:6, 2 Chronicles 3:8, Ezekiel 41:4, and others.

He places his joined hands on the edge of the altar, so that only the tips of the small fingers touch the front of it, and silently prays that, by the merits of the Saints whose relics are in the altar, and of all the Saints, God may pardon all his sins. At the words quorum relíquiæ hic sunt (whose relics are here), he spreads his hands and kisses the altar.

Priest at the altar:
Dominus vobiscum (“The Lord be with you”) before the Collect.
In the Tridentine Mass the priest should keep his eyes downcast at this point.
Introit
The priest again makes the sign of the Cross while he begins to read the Introit, which is usually taken from a Psalm.
Kyrie
This part of Mass is a linguistic marker of the origins of the Roman liturgy in Greek. “Kyrie, eleison; Christe, eleison; Kyrie, eleison.” means “Lord, have mercy; Christ have mercy;…” Each phrase is said three times.

Gloria in excelsis Deo
The first line of the Gloria is taken from Lk 2:14.

The Collect
The priest turns toward the people and says, “Dominus vobiscum.” The servers respond: “Et cum spiritu tuo.” (“The Lord be with you.” “And with thy spirit”). The Collect follows, a prayer not drawn directly from Scripture. It tends to reflect the season.
Instruction
The priest reads the Epistle, primarily an extract from the letters of St. Paul to various churches.
The Gospel reading
Before the reading or chanting of the Gospel, the priest prays: “Cleanse my heart and my lips, O almighty God, who didst cleanse the lips of the prophet Isaias…”, a reference to Isaiah 6:6. In this passage, after being cleansed by the angel, Isaiah was instructed to prophesy.
The Homily
The Creed

Mass of the Faithful

The second part is the Mass of the Faithful.

Offertory
Offertory Verse:
After greeting the people once more (“Dominus vobiscum/Et cum spiritu tuo”) and giving the invitation to pray (Oremus), the priest enters upon the Mass of the Faithful, from which the non-baptized were once excluded. He reads the Offertory Verse, a short quotation from Holy Scripture which varies with the Mass of each day, with hands joined.
Offering of Bread and Wine
Washing the hands
The priest prays Psalm 26:6-12: “I will wash my hands among the innocent…”
Prayer to the Most Holy Trinity
Consecration
Preface of the Canon
Sanctus
Canon or rule of consecration
Intercession
Prayers preparatory to the consecration
A prayer that God may graciously accept the offering and “command that we be delivered from eternal damnation and counted among the flock of those you have chosen”.
Consecration (transubstantiation) and major elevation

An oblation is an offering; the pure, holy, spotless victim is now offered, with a prayer that God may accept the offering and command his holy angel to carry the offering to God’s altar on high, so that those who receive the Body and Blood of Christ “may be filled with every grace and heavenly blessing”.
Remembrance of the Dead
Communion
The Lord’s Prayer and Libera nos
Fraction of the Host
Agnus Dei
The Pax
The priest asks Christ to look not at the priest’s sins but at the faith of Christ’s Church, and prays for peace and unity within the Church.
Prayers preparatory to the Communion
In the first of these two prayers for himself, the priests asks that by Holy Communion he may be freed from all his iniquities and evils, be made to adhere to the commandments of Jesus and never be separated from him. In the second he asks: “Let not the partaking of Thy Body, O Lord Jesus Christ…turn to my judgment and condemnation: but through Thy goodness may it be unto me a safeguard….”

Receiving of the Body and Blood of our Lord
The priest quietly says several prayers here, before receiving Communion. “Praising I will call upon the Lord: and I shall be saved from my enemies.”
Priest on the “Ecce Agnus Dei – Behold the Lamb of God” in the people communion.
If the priest is to give Communion to others, he holds up a small host and says aloud: “Behold the Lamb of God …”, and three times: “Lord, I am not worthy …”. He then gives Communion, first making with the host the sign of the cross over each communicant, while saying: “May the Body of Our Lord Jesus Christ preserve your soul for eternal life. Amen.”

Conclusion

“Ite, missa est” sung by the deacon at a Solemn Mass.
Prayers during the Ablutions
The prayers now focus on what has been received, that “we may receive with a pure mind”, “that no stain of sin may remain in me, whom these pure and holy sacraments have refreshed.”
Communion Antiphon and Postcommunion
The communion antiphon is normally a portion of a Psalm. The Postcommunion Prayer is akin to the Collect in being an appropriate prayer not directly drawn from Scripture.
Ite Missa est; Blessing
“Go, it is the dismissal.” The word “Mass” derives from this phrase.

After saying a silent prayer for himself, the priest then gives the people his blessing.

The Last Gospel
The priest then reads the Last Gospel, the beginning of the Gospel of John, John 1:1-14, which recounts the Incarnation of the Son of God. On certain occasions, as for instance at the Day Mass on Christmas Day, another Gospel passage was read instead because that Gospel is read as the Gospel of the Mass, but Pope John XXIII’s revision of the rubrics decreed that on those and on other occasions the Last Gospel should simply be omitted.

Videos to Help

Bishop Joseph Strickland discusses what inspired him to celebrate the extraordinary form of the Mass on June 11.Bree A. Dail

TYLER, Texas — Before January, Bishop Joseph Strickland of Tyler, Texas, had only attended a traditional Latin Mass once before and never had even said the words of consecration in Latin in the 35 years of his priesthood.

He changed all that in a dramatic way, celebrating his first Mass in the extraordinary form on June 11, the Solemnity of Corpus Christi on the Church calendar followed by traditional Catholics.

See entire article here

V. Deal not with us, Lord, according to our sins.
R. And take not vengeance on us because of our misdeeds.
V. Help us, O God, our Deliverer.
R. And for thy name’s sake, O Lord, free us.
V. Remember not, O Lord, our sins of old.
R. Hasten to us with thy compassion, for we are become exceeding poor.
V. St. Sebastian, pray for us.
R. That we may be made worthy of the promises of Christ.
V. O Lord hear my prayer.
R. And let my cry come unto thee.
V. The Lord be with you.
R. And with thy spirit.

Let us pray.
Vouchsafe to hear us, O God, our only salvation! And through the intercession of the glorious and blessed Mary, Mother of God and ever Virgin, of thy blessed martyr, Sebastian and of all the saints, deliver thy people from the terrors of thy wrath, and restore their confidence by the outpouring of thy compassion. Be moved to pity, O Lord, at our earnest entreaties, and heal the illnesses of body and soul; so that experiencing thy forgiveness we may ever rejoice in thy blessing.

We beseech thee, O Lord, grant us a hearing as we devoutly raise our petitions to thee, and
graciously turn away the epidemic of plague which afflicts us; so that mortal hearts may
recognize that these scourges proceed from thine indignation and cease only when thou art moved to mercy. Through our Lord…

R. Amen.

The priest then blesses the people with a relic of the True Cross, saying:

And may the blessing of Almighty God, Father, Son and Holy Spirit descend upon you and
remain forever.

R. Amen.

Day 1
Why do you confuse yourselves by worrying? Leave the care of your affairs to me and everything will be peaceful. I say to you in truth that every act of true, blind, complete surrender to me produces the effect that you desire and resolves all difficult situations.

O Jesus, I surrender myself to you, take care of everything! (10 times)

Day 2
Surrender to me does not mean to fret, to be upset, or to lose hope, nor does it mean offering to me a worried prayer asking me to follow you and change your worry into prayer. It is against this surrender, deeply against it, to worry, to be nervous and to desire to think about the consequences of anything.

It is like the confusion that children feel when they ask their mother to see to their needs, and then try to take care of those needs for themselves so that their childlike efforts get in their mother’s way. Surrender means to placidly close the eyes of the soul, to turn away from thoughts of tribulation and to put yourself in my care, so that only I act, saying, “You take care of it.”

O Jesus, I surrender myself to you, take care of everything! (10 times)

Day 3
How many things I do when the soul, in so much spiritual and material need, turns to me, looks at me and says to me, “You take care of it,” then closes its eyes and rests. In pain you pray for me to act, but that I act in the way you want. You do not turn to me, instead, you want me to adapt your ideas. You are not sick people who ask the doctor to cure you, but rather sick people who tell the doctor how to. So do not act this way, but pray as I taught you in the Our Father: “Hallowed be thy Name,” that is, be glorified in my need. “Thy kingdom come,” that is, let all that is in us and in the world be in accord with your kingdom. “Thy will be done on Earth as it is in Heaven,” that is, in our need, decide as you see fit for our temporal and eternal life. If you say to me truly: “Thy will be done,” which is the same as saying: “You take care of it,” I will intervene with all my omnipotence, and I will resolve the most difficult situations.

O Jesus, I surrender myself to you, take care of everything! (10 times)

Day 4
You see evil growing instead of weakening? Do not worry. Close your eyes and say to me with faith: “Thy will be done, You take care of it.” I say to you that I will take care of it, and that I will intervene as does a doctor and I will accomplish miracles when they are needed. Do you see that the sick person is getting worse? Do not be upset, but close your eyes and say, “You take care of it.” I say to you that I will take care of it, and that there is no medicine more powerful than my loving intervention. By my love, I promise this to you.

O Jesus, I surrender myself to you, take care of everything! (10 times)

Day 5
And when I must lead you on a path different from the one you see, I will prepare you; I will carry you in my arms; I will let you find yourself, like children who have fallen asleep in their mother’s arms, on the other bank of the river. What troubles you and hurts you immensely are your reason, your thoughts and worry, and your desire at all costs to deal with what afflicts you.

O Jesus, I surrender myself to you, take care of everything! (10 times)

Day 6
You are sleepless; you want to judge everything, direct everything and see to everything and you surrender to human strength, or worse—to men themselves, trusting in their intervention—this is what hinders my words and my views. Oh, how much I wish from you this surrender, to help you; and how I suffer when I see you so agitated! Satan tries to do exactly this: to agitate you and to remove you from my protection and to throw you into the jaws of human initiative. So, trust only in me, rest in me, surrender to me in everything.

O Jesus, I surrender myself to you, take care of everything! (10 times)

Day 7
I perform miracles in proportion to your full surrender to me and to your not thinking of yourselves. I sow treasure troves of graces when you are in the deepest poverty. No person of reason, no thinker, has ever performed miracles, not even among the saints. He does divine works whosoever surrenders to God. So don’t think about it any more, because your mind is acute and for you it is very hard to see evil and to trust in me and to not think of yourself. Do this for all your needs, do this, all of you, and you will see great continual silent miracles. I will take care of things, I promise this to you.

O Jesus, I surrender myself to you, take care of everything! (10 times)

Day 8
Close your eyes and let yourself be carried away on the flowing current of my grace; close your eyes and do not think of the present, turning your thoughts away from the future just as you would from temptation. Repose in me, believing in my goodness, and I promise you by my love that if you say, “You take care of it,” I will take care of it all; I will console you, liberate you and guide you.

O Jesus, I surrender myself to you, take care of everything! (10 times)

Day 9
Pray always in readiness to surrender, and you will receive from it great peace and great rewards, even when I confer on you the grace of immolation, of repentance, and of love. Then what does suffering matter? It seems impossible to you? Close your eyes and say with all your soul, “Jesus, you take care of it.” Do not be afraid, I will take care of things and you will bless my name by humbling yourself. A thousand prayers cannot equal one single act of surrender, remember this well. There is no novena more effective than this.

O Jesus, I surrender myself to you, take care of everything! (10 times)

Mother, I am yours now and forever.
Through you and with you
I always want to belong
completely to Jesus.

✠

From Sensus Fidelium Please say 3 Hail Marys for the priest.

Blessed Torello of Poppi

Born 1202 in the Tuscan town of Poppi, Blessed Torell of Poppi came from the noble family of Torelli. When he lost his parents at the age of eighteen, he was thinking of devoting himself to the service of God and gave generous alms to the poor. But he had two bad friends and was soon corrupted by their example and influence, so that he became the scandal of the town.

One day, when he was about thirty-six years old, Blessed Torello of Poppi was amusing himself with his associates at the game of bowling. During the game a cock perched on his arm and crowed three times. Torello took this as a warning from heaven, deserted his friends without delay, and went to confession to a priest at the abbey of San Fedele, one of the houses of the Vallombrosan Benedictines.

Torello then went into the nearby Cosentino mountains to look for a suitable place for a hermitage. After wandering around in the woods for eight days, he found a cave in a secluded spot called Avellaneto, not far from Poppi.

After purchasing the land around this cave and giving what remained of his property to the poor, he built a little hermitage at the cave and cultivated a small vegetable garden to provide himself with food. But he ate very little and fasted for days at a time. He limited his sleep to three hours daily, and slept on a bed of brushwood and thorny twigs. To overcome the persistent temptations of the flesh and the devil, he scourged himself unmercifully and sometimes immersed himself in freezing water.

Under his wollen habit he wore a shirt of pigskin from which only some of the bristles had been removed. He kept up this life of penance for about forty-five years; and as Wadding tells us, he became a member of the Third Order of St Francis in the fourth year of his conversion.

Like St Francis, he possessed a supernatural power over the wolves, of whom there were many in the Casentino mountains during the thirteenth century. He worked several miracles in behalf of children who were carried off by wolves, and for others who were attacked and bitten by wolves, both before and after his death. When he was eighty years old, Blessed Torello went back to the abbey of San Fedele to make a general confession of his whole life and to ask that his body be buried at the abbey.

Despite the entreaties of the monks that he spend his last days in their care, Torello returned to his hermitage, where another hermit, Peter of Poppi, had joined him. And there he died on March 16, 1282, while kneeling in prayer. He was beatified by Pope Benedict XIV.

At the tomb of Blessed Torello of Poppi in the abbey church, a man who was an exile from Siena prayed that he might be permitted to return to his native city. He promised to observe the feast of Blessed Torello every year and to have a picture of the holy hermit painted. His prayer was answered, and he engaged the services of an artist. But the latter had never seen Blessed Torello and did not know what to do. Then he had a dream or vision in which he saw Torello, wearing the habit of the Third Order and holding a wolf-cub in his arms. And this is how the painting represents Blessed Torello of Poppi.

from: The Franciscan Book Of Saints, ed. by Marion Habig, OFM

Feast Day – March 16

BLESSING OF WATER FOR THE SICK

In Honor of the Blessed Virgin Mary (B.V.M.) AND ST. TORELLUS

(By a Brief dated December 16, 1628)

P: Our help is in the name of the Lord.

All: Who made heaven and earth.

P: The Lord be with you.

All: And with your spirit.

Let us pray.

God, who in your heavenly mercy keep harmful things from man, giving him only the things that are for his good; who at the pool of Probatica moved the waters by the hand of your angel, thus destroying sickness and conferring health; pour out the dew of your blessing + on this water, so that all the sick who drink it may, by the merits and prayers of the blessed Virgin Mary and the holy confessor, Torellus, regain their health. May women who are with child be spared every dire misfortune, and have the happiness of bringing their offspring to the grace of holy baptism; through Christ our Lord. Amen.

The water is sprinkled with holy water.

Latin:

BENEDICTIO AQUÆ IN HONOREM B.M.V. ET S. TORELLI CONF. PRO
INFIRMIS
(Breve 16 Decembris 1628)

V. Adjutórium nostrum in nomine Domini. R. Qui fecit cælum et terram.
V. Dóminus vobíscum. R Et cum spíritu tuo.

Orémus. Oratio

Deus, qui miseratione tua cælésti hominibus noxia subtrahis, et benígna concédis, quique mota per Angelum tuum aqua languorem in probática piscina eripiendo valetudinem contulísti: infúnde in aqua ista tuæ bene + dictionis rorem, ut de ea suméntes, méritis et précibus beatissimæ Mariæ Virginis, ac sancti Torelli Confessoris, sanitátem consequantur infirmi, paritérque fecundátæ mulieres a malis ingruentibus salvæ, partúsque suos ad sacrosancti Baptísmi grátiam feliciter perdúcant. Per Christum Dominum nostrum. R. Amen.

Et aspergatur aqua benedicta.

Our Lady of La Salette [a true life story]; Sermon by Fr Linus Clovis. A Day With Mary, Catholic Church of The Five Precious Wounds, Stonebridge, London, England. Saturday 21 September 2019.

In this video, Dr. Pitre looks at John the Baptist’s statement in John 1: “I myself did not know him; but for this I came baptizing with water, that he might be revealed to Israel.” How did John the Baptist not know Jesus if they were cousins and Mary and Elizabeth knew each other?

For more by Fr. Ripperger & please visit http://sensustraditionis.org/ & his books at http://sensustraditionis.org/press/pr… & https://dolorans.org/ for his order or exorcists.

In another segment from the 2SPetrvs interview with Archbishop Alexander K. Sample of the Archdiocese of Portland in Oregon, His Excellency graciously discusses misunderstanding surrounding the Extraordinary Form and assesses the future prospects of the Two Forms of the one Roman Rite. Subscribe now for more Catholic Youtube videos! Join the 2SPetrvs community!

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I use a website First-Friday.us to help me keep track of my attendance. The webmaster sends me an email a week before the next first Friday Mass to remind me to go. He sends me another email a day before and gives me some user space to record my attendance. They don’t charge for the service and I appreciate it.

I want you to know about it too. Click on the liink above to find them. It’s an Act of Mercy. God bless them!

Those who faithfully complete the First Friday devotion for nine consecutive months are promised the following, as told to Roman Catholic nun St. Margaret Mary Alacoque by Our Lord Jesus Christ:

1. I will give them all of the graces necessary for their state of life.
2. I will establish peace in their homes.
3. I will comfort them in all their afflictions.
4. I will be their strength during life and above all during death.
5. I will bestow a large blessing upon all their undertakings.
6. Sinners shall find in My Heart the source and the infinite ocean of mercy.
7. Tepid souls shall grow fervent.
8. Fervent souls shall quickly mount to high perfection.
9. I will bless every place where a picture of my heart shall be set up and honored.
10. I will give to priests the gift of touching the most hardened hearts.
11. Those who shall promote this devotion shall have their names written in My Heart, never to be blotted out.
12. I promise you in the excessive mercy of My Heart that My all-powerful love will grant all to those who communicate on the First Friday in nine consecutive months the grace of final penitence; they shall not die in My disgrace nor without receiving their sacraments; My Divine Heart shall be their safe refuge in this last moment.

To gain these blessings there are just three simple requirements to complete each month.

To meet the requirements for the First Friday Devotion a person must, on each First Friday for nine consecutive months:

1. Attend Holy Mass
2. Receive Communion
3. Go to Confession †

† Some Catholic resources on this devotion say that Confession is not strictly required but only necessary if you need the sacrament in order to receive a worthy Communion, in other words, you need to go to Confession so you can be in the state of grace before you can receive Our Lord in the Blessed Sacrament. Other sources say you must go to Confession with in eight days before or after the Friday. Even if you are in the state of grace. If in doubt, consult your spiritual director. The more prevalent view prescribes the latter.

ALMA de Cristo, santifícame
Cuerpo de Cristo, sálvame
Sangre de Cristo, embriágame
Agua del costado de Cristo, lávame
Pasión de Cristo, confórtame
Oh buen Jesús, óyeme
Dentro de tus llagas, escóndeme
No permitas que me separe de Tí
Del enemigo, defiéndeme
En la hora de mi muerte, llámame
Y mándame ir a Tí
Para que con Tus santos Te alabe
Por los siglos de los siglos. 
Amén.

APOSTOLIC PENITENTIARY

Enchiridion Indulgentiarum, fourth edition (1999) Book of Indulgences

EUCHARISTIC AND SPIRITUAL COMMUNION

OTHER CONCESSIONS 8

§2     A partial indulgence is granted to the faithful who, using any duly approved pious formula, make 1°  an act of spiritual communion; 2°  an act of thanksgiving after Communion (e.g., Anima Christi; En ego, O bone et dulcissime Iesu).

Anima Christi Soul of Christ, sanctify me. Body of Christ, save me. Blood of Christ, inebriate me. Water from the side of Christ, wash me. Passion of Christ, strengthen me. O good Jesus, hear me. Within thy wounds hide me. Suffer me not to be separated from thee. From the malicious enemy defend me. In the hour of my death call me. And bid me come to thee, That with thy saints I may praise thee for ever and ever. Amen. 

I did not know these word came from Paul

Love is patient, love is kind.
It is not jealous, it is not pompous,
It is not inflated, it is not rude,
it does not seek its own interests,
it is not quick-tempered, it does not brood over injury,
it does not rejoice over wrongdoing
but rejoices with the truth.
It bears all things, believes all things,
hopes all things, endures all things.

Love never fails.
If there are prophecies, they will be brought to nothing;
if tongues, they will cease;
if knowledge, it will be brought to nothing.
For we know partially and we prophesy partially,

When I was a child, I used to talk as a child,
think as a child, reason as a child;

At present we see indistinctly, as in a mirror,
but then face to face.
At present I know partially;
then I shall know fully, as I am fully known.
So faith, hope, love remain, these three;
but the greatest of these is love.

First Corinthians Chapters 12 &  13

I thought you would like to see it.  It will become part of the curriculum for use in a course compiled for use at Our Lady of Victory Catholic Church in Paris Texas.

A discussion of the significance of the Liturgy of the Hours precedes the Little Office. Also the definition or short discussion of an “Office” in Catholic terms  including the traditional  breviary hours. I believe that’s important if we want to familiarize the laity (of which I am a member ) with the monastic practices and how those became part of the routine of everyday Catholics after the Great Plague of Marseille.

Though devotion to the Sacred Heart of Jesus was of great antiquity in the Church, yet it was reserved to Blessed Margaret Mary Alacoque, of the order of the Visitation, to make this devotion public. During the octave of Corpus Christi, in the year 1690, our blessed Lord appeared to his devoted servant, and disclosing to her his heart, said:

“Behold this Heart, which, notwithstanding the burning love for man with which it is consumed and exhausted, meets with no other return from the generality of Christians than sacrilege, contempt, indifference, and ingratitude, even in the sacrament of my love. But what pierces my heart most deeply is, that I am subjected to those insults by persons specially consecrated to my service.

Wherefore, I require of you to cause the first Friday after the octave of the blessed sacrament to be dedicated to honor my Heart, by receiving the holy communion, and making an act of atonement to repair the many indignities which have been offered to the holy sacrament while exposed on the altars; and in return, I promise that this Heart shall be dilated to pour out in abundance the influence of divine love on all who shall render to it this honor, or cause it to be rendered.”

But what will it avail us to have listened to these so just complaints of our Savior, if we are not moved with compassion, and generously resolved to testify our sorrow for our past indifference by honoring his Sacred Heart, and by repairing, as far as lies in our power, the insults to which his ardent desire to dwell with the children of men daily exposes him in the august sacrament of his love.

If gratitude to the God who suffered such torments for our salvation does not incline us to accept his gracious invitation, and to rank ourselves among the number of his adorers, at least let the recollection of the many spiritual advantages to be derived from devotion to the Sacred Heart induce us to pray fervently and humbly, that he, who has himself declared that it was a last effort of his love for man that induced him to discover to them the treasures of his Heart, may infuse into our souls the great gift of true piety to his most Sacred Heart.

Let us respond to the call of this adorable Heart. It longs to rescue and shield us from the arch-enemy of our salvation. If the recollection of your unworthiness discourages you, call to mind the words of your Savior, “Come to me, all you that labor and are heavily burdened, and I will refresh you.”
Remember that the Sacred Heart, which is compassion itself, is ever open to receive and shelter the repentant sinner. If you are bowed down by sin or sorrow, if temptations assail you, or the sight of your many infidelities and frequent relapses induce you to despair, fly with confidence to this furnace of love, for there, and there alone, will you find joy and consolation.

“O sweetest Jesus,” says St. Bernard, “what riches do you not enclose in your Heart! How easy for us to enrich ourselves, since we possess in the holy eucharist this infinite treasure!” If you are anxious to make atonement to the eternal Father for your many acts of ingratitude to him, offer him the merits of his divine Son.

“Honor the adorable Heart of Jesus, by constant acts of fervent devotion.” says Langpergius, “offer all your petitions to God through that divine Heart, unite your intentions and actions to its merits; for it is the rich treasury of heaven.

In your troubles and perplexities seek refuge in the Sacred Heart and be convinced that though all the world should forget and forsake you, Jesus will ever be your faithful friend, and his Heart your secure asylum.”

In the eucharist Jesus bestows on us the most precious gift which even a God can give-his own Sacred Heart; and the only return he requires from us is, that we should give him our hearts in exchange.

“Son give me thy heart.” Determine, then, to respond to the affectionate solicitation of your Savior. Never let a day pass without performing some pious exercise in honor of his Sacred Heart. Our Lord himself directed St. Mechtilde to let her first act when she a woke be to salute his Sacred Heart, and to offer him her own.

Frequently during the day make fervent aspirations in honor of the Sacred, Heart. Assist devoutly at the holy sacrifice of the Mass, and endeavor, as far as lies in your power, to make atonement to Jesus for the many outrages he has received in the sacrament of his love.

As the first Friday of the month is in a special manner devoted to honor the Sacred Heart, be careful to consecrate that day to the love of our blessed Savior. Cause your name to be enrolled in the “Confraternity of the Sacred Heart of Jesus,” which has been enriched by the Holy See with considerable indulgences. The duties are few and easy, and do not bind under pain of sin, but merely under forfeitures of the indulgences.

They are but two in number. First, daily to recite, in honor of the Sacred Heart, the Our Father, Hail Mary, and Creed, with the following aspiration:
“O Heart of Jesus, grant that I may love thee daily more and more.”

Let us respond to the call of this adorable Heart. It longs to rescue and shield us from the arch-enemy of our salvation. If the recollection of your unworthiness discourage you, call to mind the words of your Savior, “Come to me, all you that labor and are heavily burdened, and I will refresh you.”

Remember that the Sacred Heart, which is compassion itself, is ever open to receive and shelter the repentant sinner. If you are bowed down by sin or sorrow, if temptations assail you, or the sight of your many infidelities and frequent relapses induce you to despair, fly with confidence to this furnace of love, for there, and there alone, will you find that he, who has himself declared that it was a last effort of his love for man that induced him to discover to them the treasures of his Heart, may infuse into our souls the great gift of true piety to his most Sacred Heart.

Second-To pass one hour before the blessed sacrament on any one day of the year selected by the member on his joining the association; that hour to be spent in prayer, to repair the outrages offered to the Sacred Heart in the holy eucharist. Go to communion on the day of your entrance into the confraternity, in order to gain the plenary indulgence granted on that occasion.

Every associate should have in his home a picture of the Sacred Heart. Our Blessed Lord, speaking on this subject to Margaret Mary, says: “I am much pleased with the devotion the faithful show for my Heart, and for this reason I desire the picture thereof may be drawn and exposed, that by this so amiable a representation the hearts of ‘men may be softened into repentance. I promise that such as, in a more particular manner, honor this picture, shall partake more amply of those graces with which my Heart is replenished.”

I promise that such as, in a more particular manner, honor this picture, shall partake more amply of those graces with which my Heart is replenished.”
We find in the Hearts of Jesus and Mary, light, love, fortitude, resignation, zeal, patience, peace, and rest.

SALUTARY PRACTICES.
1. Carefully avoid all sin, for it is the only cause of sorrow to the Hearts of Jesus and Mary.
2. Perform all your devotions and actions in union with the Hearts of Jesus and Mary.
3. Beg all graces through their intercession, repeating frequently, and especially in time of temptation, the prayer, “Sweet Hearts of Jesus and Mary, be my refuge.”

“In 1886 there appeared in Spain a little work under the title El Liberalismo es Pecado, “Liberalism Is a Sin,” by Don Felix Sarda y Salvany, a priest of Barcelona and editor of a journal called La Revista Popular. The book excited considerable commotion. It was vigorously assailed by the Liberals.”

Entire Book in English  Translated and adapted for American readership by Conde B. Pallen, Ph.D., LL.D.


Sample: Chapter 1 – What Begets Liberalism

Physical science tells us that floating through the atmosphere are innumerable disease germs seeking a suitable nidus in which to settle and propagate and that we are constantly breathing these germs into the lungs. If the system be depleted or weakened, the dangerous microbe takes up its abode with us, and propagating its own kind with astonishing rapidity, undermines and ravages our health. The only safeguard against the encroachments of this insidious enemy, which we cannot escape, is a vigorous and healthy body with adequate powers of resistance to repel the invader.

It is equally true that we are subject to like infectious attacks in the spiritual order. Swarming in the atmosphere of our spiritual lives are innumerable deadly germs, ever ready to fasten upon the depleted and weakened soul and, propagating its leprous contagion through every faculty, destroy the spiritual life. Against the menace of this ever-threatening danger, whose advances we cannot avoid in our present circumstances, the ever-healthy soul alone can be prepared. To escape the contagion, the power of resistance must be equal to the emergencies of the attack, and that power will be in proportion to our spiritual health. To be prepared is to be armed, but to be prepared is not sufficient; we must possess the interior strength to throw off the germ. There must be no condition in the soul to make a suitable nidus for an enemy so insidious and so efficacious as to need only the slightest point of contact whence to spread its deadly contagion.

It is not only through the avenues of disordered passions that this spiritual disease may gain an entrance; it may make its inroad through the intellect, and this under a disguise often calculated to deceive the unwary and incautious. The Trojans admitted the enemy into their walls under the impression that they were actually securing a valuable acquisition to their safety, and today their fatal experience has come down to us in the proverb — “Beware of the Greeks when they bring gifts.” Intellectual torpidity, inexperience, ignorance, indifference, and complaisance, or even virtues, such as, benevolence, generosity, and pity may be the unsuspected way open to the foe, and lo, we are surprised to find him in possession of the citadel!

That we may know our danger, we must appreciate the possible shapes in which it may come. Here is just the difficulty; the uniform of the enemy is so various, changeable, sometimes even of our own colors, that if we rely upon the outward semblance alone, we shall be more often deceived than certain of his identity. But before laying down any test by which we may distinguish friend from foe in a warfare so subtly fought within the precincts of our own souls, let us first reconnoiter the respective positions of either camp, and to do this best, we shall consider the origin and sources of the danger which surrounds us, for we may be asked: “Where is this foe described as so intangible as scarcely to be apprehended by ordinary mortals?” Or it may be urged: “Is the danger as proximate, as frequent and [as] fearful as you allege? Whence is it anyhow? Point it out! If we know from what direction the enemy comes, we may better appreciate the peril.”

As we are addressing ourselves to those who live amidst the peculiar circumstances of our American life, and as the spiritual and moral conditions which obtain in this country make up the moral and spiritual atmosphere in which we have our being, it is in the relation of our surroundings to ourselves as well as of ourselves to our surroundings that we shall find the answer to our question. Let us then consider these surroundings in a general way for the moment.

First, as to some patent facts: The population of this country is at present something over 260 million. [1990 census]. Of these, 60 million are Catholics, and according to their claim, 80 million are Protestants, leaving a population of 120 million or more who do not profess any form become mere differences of private opinion, dependent upon nothing but the caprice or choice of the individual.
Outside of these various bodies of loosely professed Christians stands a still larger mass of our population who are either absolutely indifferent to Christianity as a creed or positively reject it. In practice, the distinction is of little moment whether they hold themselves merely indifferent or positively hostile.

In other words, we have here to reckon with a body, to all practical purposes, that is infidel. This mass comprises over 45 percent of our population, holding itself aloof from Christianity, and in some instances virulently antagonistic to it. In distinct religious opposition to this mass of infidelity and Protestantism [now in excess of 76 percent of our population, but currently enhanced to an even more frightening percentage by the vast majority of Catholics today — 1993 — who either do not practice their faith at all or who are ignorant of its teachings (especially with regard to morality) or in practice simply disregard those teachings — bringing the total of practical non-believing and infidel people to probably just over 90 percent, if we can presume there to be today approximately 25 million believing, practicing Catholics], Catholics find themselves sharply and radically opposed. Heresy and infidelity are irreconcilable with Catholicity.

 “He that is not with me is against me” (Matt. 12:30) are the words of Our Lord Himself, for denial of Catholic truth is the radical and common element of both heresy and infidelity. The difference between them is merely a matter of degree. One denies less, the other more. Protestantism, with its sliding scale of creeds, is Simply an inclined plane into the abyss of positive unbelief. It is always virtual infidelity, its final outcome open infidelity, as the 120 million unbelievers in this country stand witness.

We live in the midst of this religious anarchy. Some 235 million of our population can, in one sense or other, be considered anti-Catholic [1990 figures]. From this mass — heretical and infidel — exhales an atmosphere filled with germs poisonous and fatal to Catholic life, if permitted to take root in the Catholic heart. The mere force of gravitation, which the larger mass ever exercises upon the smaller, is a power which the most energetic vigor alone can resist. Under this dangerous influence, a deadly inertia is apt to creep over the souls of the incautious and is only to be overcome by the liveliest exercise of Catholic faith. To live without enervation amidst an heretical and infidel population requires a robust religious constitution. And to this danger we are daily exposed, ever coming into contact in a thousand ways, in almost every relation of life, with anti-Catholic thought and customs. But outside of this spiritual inertia, our non-Catholic surroundings — a danger rather passive than active in its influence — beget a still greater menace.

It is natural that Protestantism and infidelity should find public expression. What our 200 million non-Catholic population thinks in these matters naturally seeks and finds open expression. They have their organs and their literature where we find their current opinions publicly uttered. Their views upon religion, morality, politics, the constitution of society are perpetually marshaled before us. In the pulpit and in the press they are reiterated day after day. In magazine and newspaper they constantly speak from every line.

Our literature is permeated and saturated with non-Catholic dogmatism. On all sides do we find this opposing spirit. We cannot escape from it. It enfolds and embraces us. Its breath is perpetually in our faces. It enters in by eye and ear. From birth to death, it enslaves us in its offensive garments. It now soothes and flatters, now hates and curses, now threatens, now praises. But it is most dangerous when it comes to us under the form of “liberality.” It is especially powerful for seduction in this guise. And it is under this aspect that we wish to consider it. For it is as Liberalism that Protestantism and Infidelity make their most devastating inroads upon the domain of the Faith. Out of these non-Catholic and anti-Catholic conditions thus predominating amongst us springs this monst

September 21, 2018, Paris, Texas

Father Denzil, Pastor of the Our Lady of Victory Catholic Parish, sent a text message saying that Bishop Strickland would grant a partial indulgence to anyone who visits the Cathedral in Tyler, Texas on October 5th, 2018. The Bishop requested the veneration (regards with profound respect) of the relics of St. Padre Pio!

At once, I recalled an article from the New York Times by Paul Vitello entitled, “For Catholics, a Door to Absolution Is Reopened.” He started his story, “the announcement in church bulletins and on Web sites has been greeted with enthusiasm by some … but it has gone over the heads of a vast generation of Roman Catholics who have no idea what it means.”

Vitello went on to state that like the Latin Mass and meatless Fridays, the indulgence was one of the traditions decoupled from mainstream Catholic practice in the 1960s by the Second Vatican Council.
He used a light touch when he rolled back the part about decoupling indulgences. The Second Vatican Council did not dispute the importance of indulgences. Like other practices the reformers simplified and codified them.

While Catholics under 60 may have never sought an indulgence, let alone heard of them, they play a significant part in the remediation of sin. The Catechism of the Catholic Church (CCC) addresses indulgences as follows:

“The doctrine and practice of indulgences in the Church are closely (intricately) linked to the effects of the sacrament of Penance. An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven… To understand this doctrine and practice of the Church, it is necessary to understand that sin has a double consequence.”

While playing baseball, Chris makes a great hit but breaks his neighbor’s window. He goes to the neighbor’s house and asks Mr. Fine for forgiveness. Mr. Fine replies, “Sure. I accept your apology. No hard feelings.” Chris thanks his neighbor and begins to walk away. Mr. Fine stops him and says, “Chris, I do forgive you, but you need to pay for the broken window.” Chris looks complete dejected and says, “I don’t have any money.” Mr. Fine says kindly, “Well, if you don’t have the money, you can do yardwork to pay me back.”

The double consequence of sin includes Penance in the form of Confession and Purgation for the forgiveness of temporal punishment of sin.

The Catechism states:

The forgiveness of sin and restoration of communion with God entail the remission of the eternal punishment of sin, but temporal punishment of sin remains. While patiently bearing sufferings and trials of all kinds and, when the day comes, serenely facing death, the Christian must strive to accept this temporal punishment of sin as a grace. He should strive by works of mercy and charity, as well as by prayer and the various practices of penance, to put off completely the “old man” and to put on the “new man.” (CCC 1473).

Indulgences negate some or all the temporal punishment of sin we have accumulated. Many of our Catholic devotions include partial indulgences such as praying the Rosary together before or after Mass.

(I suggest that parishioners read about indulgences in CCC 1471 and download or obtain the publication, Enchiridion of Indulgences.)

To obtain an indulgence, Catechism and Canon Law states:
To gain indulgences, whether plenary or partial, it is necessary that the faithful be in the state of grace at least at the time the indulgenced work is completed.
Have the interior disposition of complete detachment from sin, even venial sin;
Have sacramentally confessed their sins;

Receive the Holy Eucharist (it is certainly better to receive it while participating in Holy Mass, but for the indulgence only Holy Communion is required);
Pray for the intentions of the Supreme Pontiff.

It is appropriate, but not necessary, that the sacramental Confession and especially Holy Communion and the prayer for the Pope’s intentions take place on the same day that the indulgenced work is performed; but it is sufficient that these sacred rites and prayers be carried out within several days (about 20) before or after the indulgenced act.

Prayer for the Pope’s intentions is left to the choice of the faithful, but an “Our Father” and a “Hail Mary” are suggested. One sacramental Confession suffices for several plenary indulgences, but a separate Holy Communion and a separate prayer for the Holy Father’s intentions are required for each plenary indulgence.

For the sake of those legitimately impeded, confessors can commute both the work prescribed and the conditions required (except, obviously, detachment from even venial sin).

Indulgences can always be applied either to oneself or to the souls of the deceased, but they cannot be applied to other persons living on earth.

“Bishop Strickland offered our Diocese a partial indulgence to anyone who visits the Cathedral on October 5th, 2018 and venerates (regards with profound respect) the relics of St. Padre Pio!

October 5th falls on the First Friday of the month. The Cathedral of the Immaculate Conception holds Mass at 6pm.

In an article by Carrie A Robinson entitled why Catholics are called to radical hospitality in these political times, August 24, 2017 published in American Jesuit Review, the author stresses globalization in the most idealistic terms. His thesis reflects the naive liberal ideals that have plagued Catholicism and in a sense civilization as a whole.

His theory, based on limited experience, has numerous flaws. Catholics have obligations to their families and loved ones and a singular commitment to God. We perform good works as a matter of course, not as a substitute to receiving the Eucharist.

The last Vatican counsel stressed the a singular focus to receiving the Sacred Sacrament as the center of Christianity and de-emphasized popular devotions and activities that did not lead directly to the celebration of the Lord’s supper. Yet, activities outside the scope of of the Eucharist especially social justice has sapped the energy of evangelical causes.

Social justice lacks the sanction of the Council and for good reason. Societies differ within the church across our planet. Our faith should have a stabilizing effect on whatever country or political unit in which the church resides.

If you wonder how radical globalists have sabotaged American and Western values, then look no further than the Society of Jesus (the Jesuits) who occupy positions within education the world over. These men poison the minds of your children and have created a world in which family vocations have almost disappeared. They provoke hysteria among women who have come to hate men, who in turn hate women.

The Pope has dominion many branches of the body of the faithful including these unique cultures in union with Rome: East Syriac, Personal Ordinariate of Anglicans, Patriarchal Armenian Catholic Church, Syrian Maronite Catholic Church, Chaldean Catholics, Syro-Malankara Catholic Church, Italo-Albanian Catholic, Romanian Catholic Church, Greek Catholic Church, Bulgarian Catholic Church, Slovak Catholic Church, Albanian Catholic Church and so forth. Is that enough diversity for you.

Think about it.

George Santayana wrote the Those who do not know history’s mistakes are doomed to repeat them. Such can be said about liberal values within church teachings today. Radical hospitality attempts to integrate people whose core beliefs differ from those taught by Jesus Christ. You can expect Muslims to have a dialogue with Christians because the doctors of their faith believe we have perverted the word.

Protestants believe that after the death of Jesus Christianity didn’t exist until the Protestant Reformation. Mormons also believe that. The core belief of Protestants consider Catholics as apostates. According to them, we did not live the teachings of Jesus and grow from a nice event today and called of approximately 120 adherents and 50 A.D. to 33 million in 350 A.D.

How can you reconcile such diverse worldviews and embrace ecumenism? 



Radical hospitality suggest we invite everyone into our homes, even those who do not adopt Catholic teachings that existed before the Protestant Reformation. Let us not forget history, let us not forget the religious wars!

Let us not forget the genocides of the last few hundred years. The Ottomans slaughtered those who refused to convert to their Muslim faith. The Germans and their allies murdered, not only six million Jews, but approximately 80% of all those who died during World War II.

During my college years, I  embraced an idealistic worldview. My professors had such an influence on me that I could not vary from their enforced reality. If I did, my grades would suffer, and that meant I would face a dismal future.

When I entered the business world, I faced a new reality and different norms of behavior. If I wanted to make a decent living, accumulate the basics of a household, pay for a car and food and student loans, then my idealistic liberal mentality had to go. Some people call that the real world. One cannot expect his or her idealism to end wars, to stop conflicts, or redistribute wealth to those who lack the basic understanding of how to handle money.

I also worked as a bureaucrat at the Library of Congress. I saw little change from the University environment. My coworkers knew nothing about business, industry and how to make a living in business. That, my friends sums up what people call the deep state.

I’ve seen statistics which indicate liberals represent 85% of the Catholic Church. A similar number of Catholics use contraception and many have had abortions. The excuses fall under the auspices of  hysteria caused by mainstream media who oppose the Catholics in general. In the last election the head of the Democratic party attempted to create a Catholic spring. 

I didn’t become a Catholic, that is, join the Catholic Church to engage in the administration of the faith. I joined to merit heaven and to me that includes accepting the Eucharist and contributing my talents to my parish in hopes to remedy the punishment of temporal sin, to confess my sins and to welcome those who choose to remain devoted Catholics and guests who may want to join the church.

I doubt we have the time or resources on our own to engage in social justice. I hope you’ll give it up.

He says he may not be a perfect man, but he protects Christians!

The seed is the word of God, Christ is the sower;
all who come to him will live for ever.



I consider this a remarkable passage. The seed represents the treasury of grace and Christ uses His treasure to give us salvation.

The Feast of the Most Sacred Heart of Jesus. “On the Solemnity of the Sacred Heart of Jesus, publicly recite the act of reparation Jesu dulcissime (a partial indulgence is granted for its use in other circumstances, such as private recitation).

To gain a plenary indulgence one must:

Be baptized and in the state of grace, at least at the time the indulgenced work is done.

Have “the interior disposition of complete detachment from sin, even venial sin.” Otherwise, the indulgence becomes partial, not plenary.

And fulfill these three conditions:

Sacramentally confess your sins
Receive Holy Communion.
Pray for the intentions of the Holy Father. One Our Father and one Hail Mary fully satisfies this.

Most sweet Jesus, whose overflowing charity for men is requited by so much forgetfulness, negligence, and contempt, behold us prostrate before you, eager to repair by a special act of homage the cruel indifference and injuries to which your loving Heart is everywhere subjected.

Mindful, alas! That we ourselves have had a share in such great indignities, which we now deplore from the depths of our hearts, we humbly ask your pardon and declare our readiness to atone by voluntary expiation, not only for our own personal offenses, but also for the sins of those who, straying from the path of salvation, refuse in their obstinate infidelity to follow you, their Shepherd and Leader, or, renouncing the promises of their Baptism, have cast off the sweet yoke of your law.

We are now resolved to expiate each and every deplorable outrage committed against you; we are determined to make amends for the manifold offenses against Christian modesty in indecent dress and behavior, for all the foul seductions laid to ensnare the feet of the innocent, for the frequent violations of Sundays and holydays, and for the shocking blasphemies uttered against you and your Saints. We wish also to make amends for the insults to which your Vicar on earth and your priests are subjected, for the profanation, by conscious neglect or terrible acts of sacrilege, of the very Sacrament of your divine love, and lastly for the public crimes of nations who resist the rights and teaching authority of the Church which you have founded.

Would that we were able to wash away such abominations with our blood. We now offer, in reparation for these violations of your divine honor, the satisfaction you once made to your Eternal Father on the cross and which you continue to renew daily on our altars; we offer it in union with the acts of atonement of your Virgin Mother and all the saints and of the pious faithful on earth; and we sincerely promise to make recompense, as far as we can with the help of your grace, for all the neglect of your great love and for the sins we and others have committed in the past. Henceforth, we will live a life of unswerving faith, of purity of conduct, of perfect observance of the precepts of the Gospel and especially that of charity. We promise to the best of our power to prevent others from offended you and to bring as many as possible to follow you.

O loving Jesus, through the intercession of the Blessed Virgin Mother, our model of reparation, deign to receive the voluntary offering we make of this act of expiation; and by the crowning gift of perseverance keep us faithful unto death to our duty and the allegiance we owe to you, that we may all one day come to that happy home, where with the Father and the Holy Spirit you live and reign, for ever and ever. Amen.

Given in Rome at St. Peter’s on the 25th day of May, 1899, the twenty-second year of Our Pontificate.

Pie Jesu, pie Jesu, pie Jesu, pie Jesu
Qui tollis peccata mundi
Dona eis requiem, dona eis requiem
Pie Jesu, pie Jesu, pie Jesu, pie Jesu
Qui tollis peccata mundi
Dona eis requiem, dona eis requiem
Agnus Dei, Agnus Dei, Agnus Dei, Agnus Dei
Qui tollis peccata mundi
Dona eis requiem, dona eis requiem
Sempiternam
Sempiternam
Requiem

“Pie Jesu” English Translation

Litaniae Cordis Sanctae Iesu (Litany of the Sacred Heart of Jesus)

In 1899 Pope Leo XIII approved this Litany of the Sacred Heart of Jesus for public use. This litany is actually a synthesis of several other litanies dating back to the 17th century. Father Croiset composed a litany in 1691 from which 17 invocations were used by Venerable Anne Madeleine Remuzat when she composed her litany in 1718 at Marseille. She joined an additional 10 invocations to those of Father Croiset, for a total of 27 invocations.  Six more invocations written by Sister Madeleine Joly of Dijon in 1686 were added by the Sacred Congregation for Rites when it was approved for public use in 1899. This makes a total of 33 invocations, one for each year of life of our Lord Jesus Christ. A partial indulgence is attached to this litany.

Kyrie, eleison  Kyrie, eleison.
Christe, eleison    Christe, eleison.
Kyrie, eleison  Kyrie, eleison.

Christe, audi nos   Christe, audi nos.
Christe, exaudi nos.    Christe, exaudi nos.

Pater de caelis, Deus,  miserere nobis.
Fili, Redemptor mundi, Deus,    miserere nobis.
Spiritus Sancte, Deus,  miserere nobis.
Sancta Trinitas, unus Deus, miserere nobis.

Cor Iesu, Filii Patris aeterni, miserere nobis.
Cor Iesu, in sinu Virginis Matris a Spiritu Sancto formatum miserere nobis.
Cor Iesu, Verbo Dei substantialiter unitum, miserere nobis.
Cor Iesu, maiestatis inifinitae,    miserere nobis.
Cor Iesu, templum Dei sanctum,  miserere nobis.
Cor Iesu, tabernaculum Altissimi,   miserere nobis.
Cor Iesu, domus Dei et porta caeli, miserere nobis.
Cor Iesu, fornax ardens caritatis,  miserere nobis.
Cor Iesu, iustitiae et amoris receptaculum, miserere nobis.
Cor Iesu, bonitate et amore plenum, miserere nobis.
Cor Iesu, virtutem omnium abyssus,  miserere nobis.
Cor Iesu, omni laude dignissimum,   miserere nobis.
Cor Iesu, rex et centrum omnium cordium,    miserere nobis.
Cor Iesu, in quo sunt omnes thesauri sapientiae et scientiae, miserere nobis.
Cor Iesu, in quo habitat omnis plenitudo divinitatis,   miserere nobis.
Cor Iesu, in quo Pater sibi bene complacuit,    miserere nobis.
Cor Iesu, de cuius plenitudine omnes nos accepimus, miserere nobis.
Cor Iesu, desiderium collium aeternorum,    miserere nobis.
Cor Iesu, patiens et multae misericordiae,  miserere nobis.
Cor Iesu, dives in omnes qui invocant te,   miserere nobis.
Cor Iesu, fons vitae et sanctitatis,    miserere nobis.
Cor Iesu, propitiatio pro peccatis nostris, miserere nobis.
Cor Iesu, saturatum opprobriis, miserere nobis.
Cor Iesu, attritum propter scelera nostra,  miserere nobis.
Cor Iesu, usque ad mortem obediens factum,  miserere nobis.
Cor Iesu, lancea perforatum,    miserere nobis.
Cor Iesu, fons totius consolationis,    miserere nobis.
Cor Iesu, vita et resurrectio nostra,   miserere nobis.
Cor Iesu, pax et reconciliatio nostra,  miserere nobis.
Cor Iesu, victima peccatorum,   miserere nobis.
Cor Iesu, salus in te sperantium,   miserere nobis.
Cor Iesu, spes in te morientium,    miserere nobis.
Cor Iesu, deliciae Sanctorum omnium,    miserere nobis.

Agnus Dei, qui tollis peccata mundi,    parce nobis, Domine.
Agnus Dei, qui tollis peccata mundi,    exaudi nos, Domine.
Agnus Dei, qui tollis peccata mundi,    miserere nobis, Domine.

 V. Iesu, mitis et humilis Corde,
R. Fac cor nostrum secundum Cor tuum.

Oremus:

Omnipotens sempiterne Deus, respice in Cor dilectissimi Filii tui et in laudes et satisfactiones, quas in nomine peccatorum tibi persolvit, iisque misericordiam tuam petentibus, tu veniam concede placatus in nomine eiusdem Filii tui Iesu Christi: Qui tecum vivit et regnat in saecula saeculorum. Amen

Novena Prayer

Divine Jesus, You have said, “Ask and you shall receive; seek and you shall find; knock and it shall be opened to you.” Behold me kneeling at Your feet, filled with a lively faith and confidence in the promises dictated by Your Sacred Heart to Saint Margaret Mary. I come to ask this favor: Mention your request).

To whom can I turn if not to You, Whose Heart is the source of all graces and merits? Where should I seek if not in the treasure which contains all the riches of Your kindness and mercy? Where should I knock if not at the door through which God gives Himself to us and through which we go to God? I have recourse to You, Heart of Jesus. In You, I find consolation when afflicted, protection when persecuted, strength when burdened with trials, and light in doubt and darkness.

Dear Jesus, I firmly believe that You can grant me the grace I implore, even though it should require a miracle. You have only to will it and my prayer will be granted. I admit that I am most unworthy of Your favors, but this is not a reason for me to be discouraged. You are the God of mercy, and You will not refuse a contrite heart. Cast upon me a look of mercy, I beg of You, and Your kind Heart will find in my miseries and weakness a reason for granting my prayer.

Sacred Heart, whatever may be Your decision with regard to my request, I will never stop adoring, loving, praising, and serving You. My Jesus, be pleased to accept this my act of perfect resignation to the decrees of Your adorable Heart, which I sincerely desire may be fulfilled in and by me and all Your creatures forever.

Grant me the grace for which I humbly implore You through the Immaculate Heart of Your most sorrowful Mother. You entrusted me to her as her child, and her prayers are all-powerful with You. Amen.