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Sunday, 24 May 2015

Getting Behind The Lines

One of my military friends told me today that sometimes one soldier has to pull another one out of the line of fire. "Get down, you....." or similar words would be expressed to get a soldier out of range for enemy bullets.

Some of us are sensing the time for pulling friends, or being pulled, out of bullet range may be coming soon, if that time is not here already.

Since I have been given access to private wifi in the past few days, I am back in the trenches, but wondering if I am a bolo rather than a crack shot.

When one is on line, one is in Indian country, and one may be called to be a snake eater. However, there are times when one's buddies pull one down below the bullets of Those People.

I admit I am a trench monkey. But, I am sure glad of those who have pulled me back recently and have told me to hat up.

If I am blogging less, even with wifi access, I am hatting up and I may become a Jawa.

Thanks to Major....for the I have just come out of a serious ruck up situ.

The New Evangelization from Rome

Out of all the things which have been discussed abut the Synod, one issue which seems to be ignored is the fact that there has been for centuries, a division between what the local churches in Europe, and in America, have preached and "accepted" at the local level, and what Rome has taught. The old fight of the Modernists and Ultramontanists must date back to the Avignon Papacy.  I do not want to give a history lesson here, but refer to the general problem which has existed between so-called pastoral applications and doctrine.

Out of the great tensions of the 14th century came the consolidation of Trent and, finally, the inspired writings of the greatest popes to bring Rome to the center of policies and practices again, Popes Pius IX and X. But, in Europe and in certain areas of America, the desire to make decisions outside the rules and guidelines of Rome created the isms which have infiltrated the Church today.

Marriage is not the only issue of the Synod. The need for bishops and cardinals, perhaps at a time when the curia of Rome has fallen into the worst corruption since the Renaissance, to come to some agreement about following Rome's guidance, could lead to a real new evangelization.

Conciliarism was a response to the Avignon Papacy scandal. Although the extreme version of this was condemned, the better angels of the movement created the climate for Trent to be not only successful, but a powerful source for the new evangelization of the colonial period.

The common problem of priests and bishops departing from Catholic orthodox teaching on marriage, Communion, grace and authority may be solved in the real effort to allow the Holy Spirit to inspire those good bishops and cardinals to lead the Church away from both Modernism and Ultramontanism. More than ever, the Church must be united.

With the powers of evil rising to a pitch which resembles the beginning of the marshalling of evil for the Last Battle, the Pope has called together the good, the bad and the ugly to come to clarity on doctrine so that there is no contradiction between the pastoral and the doctrinal.

Pray for the Pope, who I believe has good intentions concerning a new energy which could come out of the Synod for a new evangelization, as happened after Trent.

Saturday, 23 May 2015

Prayers, please, for all the persecuted.....

Maybe there are no catechisms in Ireland

1846 The Gospel is the revelation in Jesus Christ of God's mercy to sinners.113 The angel announced to Joseph: "You shall call his name Jesus, for he will save his people from their sins."114 The same is true of the Eucharist, the sacrament of redemption: "This is my blood of the covenant, which is poured out for many for the forgiveness of sins."115
1847 "God created us without us: but he did not will to save us without us."116 To receive his mercy, we must admit our faults. "If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness."117
1848 As St. Paul affirms, "Where sin increased, grace abounded all the more."118 But to do its work grace must uncover sin so as to convert our hearts and bestow on us "righteousness to eternal life through Jesus Christ our Lord."119 Like a physician who probes the wound before treating it, God, by his Word and by his Spirit, casts a living light on sin:
Conversion requires convincing of sin; it includes the interior judgment of conscience, and this, being a proof of the action of the Spirit of truth in man's inmost being, becomes at the same time the start of a new grant of grace and love: "Receive the Holy Spirit." Thus in this "convincing concerning sin" we discover a double gift: the gift of the truth of conscience and the gift of the certainty of redemption. The Spirit of truth is the Consoler.120
1849 Sin is an offense against reason, truth, and right conscience; it is failure in genuine love for God and neighbor caused by a perverse attachment to certain goods. It wounds the nature of man and injures human solidarity. It has been defined as "an utterance, a deed, or a desire contrary to the eternal law."121
1850 Sin is an offense against God: "Against you, you alone, have I sinned, and done that which is evil in your sight."122 Sin sets itself against God's love for us and turns our hearts away from it. Like the first sin, it is disobedience, a revolt against God through the will to become "like gods,"123 knowing and determining good and evil. Sin is thus "love of oneself even to contempt of God."124 In this proud self- exaltation, sin is diametrically opposed to the obedience of Jesus, which achieves our salvation.125
1851 It is precisely in the Passion, when the mercy of Christ is about to vanquish it, that sin most clearly manifests its violence and its many forms: unbelief, murderous hatred, shunning and mockery by the leaders and the people, Pilate's cowardice and the cruelty of the soldiers, Judas' betrayal - so bitter to Jesus, Peter's denial and the disciples' flight. However, at the very hour of darkness, the hour of the prince of this world,126 the sacrifice of Christ secretly becomes the source from which the forgiveness of our sins will pour forth inexhaustibly.
1852 There are a great many kinds of sins. Scripture provides several lists of them. The Letter to the Galatians contrasts the works of the flesh with the fruit of the Spirit: "Now the works of the flesh are plain: fornication, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, factions, envy, drunkenness, carousing, and the like. I warn you, as I warned you before, that those who do such things shall not inherit the Kingdom of God."127
1853 Sins can be distinguished according to their objects, as can every human act; or according to the virtues they oppose, by excess or defect; or according to the commandments they violate. They can also be classed according to whether they concern God, neighbor, or oneself; they can be divided into spiritual and carnal sins, or again as sins in thought, word, deed, or omission. The root of sin is in the heart of man, in his free will, according to the teaching of the Lord: "For out of the heart come evil thoughts, murder, adultery, fornication, theft, false witness, slander. These are what defile a man."128 But in the heart also resides charity, the source of the good and pure works, which sin wounds.
1854 Sins are rightly evaluated according to their gravity. The distinction between mortal and venial sin, already evident in Scripture,129 became part of the tradition of the Church. It is corroborated by human experience.
1855 Mortal sin destroys charity in the heart of man by a grave violation of God's law; it turns man away from God, who is his ultimate end and his beatitude, by preferring an inferior good to him.
Venial sin allows charity to subsist, even though it offends and wounds it.
1856 Mortal sin, by attacking the vital principle within us - that is, charity - necessitates a new initiative of God's mercy and a conversion of heart which is normally accomplished within the setting of the sacrament of reconciliation:
When the will sets itself upon something that is of its nature incompatible with the charity that orients man toward his ultimate end, then the sin is mortal by its very object . . . whether it contradicts the love of God, such as blasphemy or perjury, or the love of neighbor, such as homicide or adultery. . . . But when the sinner's will is set upon something that of its nature involves a disorder, but is not opposed to the love of God and neighbor, such as thoughtless chatter or immoderate laughter and the like, such sins are venial.130
1857 For a sin to be mortal, three conditions must together be met: "Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent."131
1858 Grave matter is specified by the Ten Commandments, corresponding to the answer of Jesus to the rich young man: "Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and your mother."132 The gravity of sins is more or less great: murder is graver than theft. One must also take into account who is wronged: violence against parents is in itself graver than violence against a stranger.
1859 Mortal sin requires full knowledge and complete consent. It presupposes knowledge of the sinful character of the act, of its opposition to God's law. It also implies a consent sufficiently deliberate to be a personal choice. Feigned ignorance and hardness of heart133 do not diminish, but rather increase, the voluntary character of a sin.
1860 Unintentional ignorance can diminish or even remove the imputability of a grave offense. But no one is deemed to be ignorant of the principles of the moral law, which are written in the conscience of every man. The promptings of feelings and passions can also diminish the voluntary and free character of the offense, as can external pressures or pathological disorders. Sin committed through malice, by deliberate choice of evil, is the gravest.
1861 Mortal sin is a radical possibility of human freedom, as is love itself. It results in the loss of charity and the privation of sanctifying grace, that is, of the state of grace. If it is not redeemed by repentance and God's forgiveness, it causes exclusion from Christ's kingdom and the eternal death of hell, for our freedom has the power to make choices for ever, with no turning back. However, although we can judge that an act is in itself a grave offense, we must entrust judgment of persons to the justice and mercy of God.
1862 One commits venial sin when, in a less serious matter, he does not observe the standard prescribed by the moral law, or when he disobeys the moral law in a grave matter, but without full knowledge or without complete consent.
1863 Venial sin weakens charity; it manifests a disordered affection for created goods; it impedes the soul's progress in the exercise of the virtues and the practice of the moral good; it merits temporal punishment. Deliberate and unrepented venial sin disposes us little by little to commit mortal sin. However venial sin does not break the covenant with God. With God's grace it is humanly reparable. "Venial sin does not deprive the sinner of sanctifying grace, friendship with God, charity, and consequently eternal happiness."134
While he is in the flesh, man cannot help but have at least some light sins. But do not despise these sins which we call "light": if you take them for light when you weigh them, tremble when you count them. A number of light objects makes a great mass; a number of drops fills a river; a number of grains makes a heap. What then is our hope? Above all, confession.135
1864 "Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven."136 There are no limits to the mercy of God, but anyone who deliberately refuses to accept his mercy by repenting, rejects the forgiveness of his sins and the salvation offered by the Holy Spirit.137 Such hardness of heart can lead to final impenitence and eternal loss.
1865 Sin creates a proclivity to sin; it engenders vice by repetition of the same acts. This results in perverse inclinations which cloud conscience and corrupt the concrete judgment of good and evil. Thus sin tends to reproduce itself and reinforce itself, but it cannot destroy the moral sense at its root.
1866 Vices can be classified according to the virtues they oppose, or also be linked to the capital sins which Christian experience has distinguished, following St. John Cassian and St. Gregory the Great. They are called "capital" because they engender other sins, other vices.138 They are pride, avarice, envy, wrath, lust, gluttony, and sloth or acedia.
1867 The catechetical tradition also recalls that there are "sins that cry to heaven": the blood of Abel,139 the sin of the Sodomites,140 the cry of the people oppressed in Egypt,141 the cry of the foreigner, the widow, and the orphan,142 injustice to the wage earner.143
1868 Sin is a personal act. Moreover, we have a responsibility for the sins committed by others when we cooperate in them:
- by participating directly and voluntarily in them;
- by ordering, advising, praising, or approving them;
- by not disclosing or not hindering them when we have an obligation to do so;
- by protecting evil-doers.
1869 Thus sin makes men accomplices of one another and causes concupiscence, violence, and injustice to reign among them. Sins give rise to social situations and institutions that are contrary to the divine goodness. "Structures of sin" are the expression and effect of personal sins. They lead their victims to do evil in their turn. In an analogous sense, they constitute a "social sin."144
1870 "God has consigned all men to disobedience, that he may have mercy upon all" (Rom 11:32).
1871 Sin is an utterance, a deed, or a desire contrary to the eternal law (St. Augustine, Faust 22:PL 42, 418). It is an offense against God. It rises up against God in a disobedience contrary to the obedience of Christ.
1872 Sin is an act contrary to reason. It wounds man's nature and injures human solidarity.
1873 The root of all sins lies in man's heart. The kinds and the gravity of sins are determined principally by their objects.
1874 To choose deliberately - that is, both knowing it and willing it - something gravely contrary to the divine law and to the ultimate end of man is to commit a mortal sin. This destroys in us the charity without which eternal beatitude is impossible. Unrepented, it brings eternal death.
1875 Venial sin constitutes a moral disorder that is reparable by charity, which it allows to subsist in us.
1876 The repetition of sins - even venial ones - engenders vices, among which are the capital sins.

The Mystery of Evil

Some people are asking today why there are people who seem to know the Truth and follow Christ, and why there are some who do not know the Truth, and not only leave the path of Christianity, or spurn it, but choose unnatural ways of life, lifestyles contrary to the essence of being human.

Grace answers the question of the mystery of evil. Thomas Aquinas notes, "Grace, properly speaking, is required that the wounded intellect may be healed."

The intellect moves the will either to good or to evil. Perhaps the subject of grace has been written about on this blog so many times that many people seem weary of the discussion. But, God does give grace for all men, women and children to follow Him, obey His commandments, and make their way, in grace, to heaven,

Yet, the vast majority of people seem to be refusing grace. Yes, refusing that illumination of the intellect, that healing of the intellect which leads to living the life of Christ as much as possible while on earth.

The illumined intellect responds to more and more grace, not passing up opportunities for growth, intimacy with God. Grace builds on grace, just as sin builds on sin.

We reading these words are adults. We need to act like Catholic adults and realize that many of the leaders will leave the Church. We cannot follow the false shepherds into oblivion, into hell.

To appropriate the Catholic Faith as an adult means studying and praying, contemplating and living in as much silence as possible so that God can be heard.

These are not times to pretend that the same old, same old way of living will suffice.

It will not.

The mystery of evil involves free choice on the part of many who choose lust, or greed, or power over the humility of Christ's words, Christ's life.

How sad that so many Catholics are and will even more in the future choose the world's view of sin and death over the Church's teaching of life and light.

I am reminded of the great words of Joshua to the Chosen People of God.

Deuteronomy 30:19Douay-Rheims 

19 I call heaven and earth to witness this day, that I have set before you life and death, blessing and cursing. Choose therefore life, that both thou and thy seed may live:

People, Another Reminder

This vote in Ireland is not about equality, but about the acceptance of sin. It is not a referendum about freedom, but about destroying Catholic culture, and the Catholic Church.


Look at my posts for the last six years. I have been saying for years that the homosexual agenda would bring in persecution. Just wait.

Friday, 22 May 2015

Reminder just because

For the remnant.....

In this post, I want to reveal some of the lessons I have more than learned in two weeks of daily intense suffering and abandonment by some who I love. These lessons have been carved into my heart.

Let me put these in bullet points, in order to show you that these characteristics which God wants His remnant to develop--NOW!
  • Complete dependence on Divine Providence, not society, government, family or church membership.  This dependence does lead to a new view on God's Will in this world. 
  • Daily interior dialogue with the God Within. Talking with Him while at work, play, rest, prayer at all times of the day or night bring us closer to Him in order to be sustained in these dark times.
  • Willingness to be isolated, marginalized, separated from the ordinary, lukewarm Catholics in the pew, or worse, the disobedient priests and faithful. Finding joy and peace in realizing Christ joins one in this suffering becomes real.
  • Intense prayer and reflection, plus frequent reception of the sacraments must be part of the remnant Catholic members.
  • Strict honesty with one's self with regard to sin. No pass going to jail-be honest about asking God for your purgatory on earth.
  • Forgiveness is essential towards those who hate one, ignore one's real needs, and hate the truth.
  • Preserving joy by concentrating on Christ, and not one's self or others.

Why all the evil which we see proliferating in the West...

Nothing positive and good can exist outside God without causal dependence on God. If this be denied, all proofs for the existence of God are compromised. God is, without any exception, the author of all that is good. Garrigou-Lagrange

St. Rita Cascia

St. Rita is not only the saint of the impossible, but she is the patron of those who have experienced domestic abuse. I find more and more women who have been abused either physically, emotionally, or psychologically. Some men have been abused by parents or siblings as well.

But, we are now witnessing the abuse of nations, of civilizations, of cultures. Evil abuses. Demons take delight in abusing. People, who are warped, take a perverse joy in celebrating sin and abusing others. Sin moves people farther and farther away from God.

Remember, there is no middle ground, no neutral territories anymore.

Fear is one reason why people abuse others. The lack of courage causes some to use and manipulate others.

Abuse also arises from gross sin, when the needs of a person or people leave the realm of rationality and become bestial. Perhaps St. Rita provides us with a good example for these horrible times.

Patience, prayer, perseverance in the growing darkness, which will become almost unbearable--but for the graces of God-can be seen in her life.

To be reasonable is to be holy. To be unreasonable is to sin. Sin removes us from both rational discourse and common sense. Sin makes one more and more stupid. Sin makes a people more and more ignorant.

St. Rita, pray for us.

"He chose us in Him [Jesus Christ] before the foundation of the world that we should be holy and unspotted in His sight. He hath predestinated us to be His adopted children through Jesus Christ, according to the good pleasure of His will, to make shine forth the glory of His grace, by which He has made us pleasing in His eyes, in His beloved son." Eph 1: 4-6

Thursday, 21 May 2015

OK.....need more fish

I am temporarily in a place with private wifi--Woo-Hoo!

I intend to blog a bit, but I am looking for permanent housing. Why I am where I am is a great mystery to me, but one does not question God, only waits.

Today, on the eve of the possible collapse of Western Civilization in Ireland, I want to write a meditation on a passage from St. Paul, with the help of the great Garrigou-Lagrange.

"We know that to them that love God all things work together unto good: to such as according to His purpose are called to be saints. For whom He foreknew, He also predestinated to be made conformable to the image of His Son, that He might be the firstborn amongst many brethren. And whom He predestinated, them He also called. And whom He called, them He also justified. And whom He justified, them He also glorified."  Romans 8: 28-30

Garrigou-Lagrange breaks down the passage and highlights God's foreknowledge, His call of the predestined, their justification, and, finally, their glorification.

Too many Catholics judged people as predestined by good works. As noted by Garrigou-Lagrange, this is the heresy of Pelagius.  God gives grace to all and all have access to sufficient grace. It is God's perfect will that all are saved. But, His preknowledge sees those who are open to His call of love and grace. Therefore, those who turn to Him, are justified through grace and finally merit glory.

From all these passages of Scripture, St. Augustine formulated this classical definition: "Predestination is the foreknowledge and preparedness on God's part to bestow the favors by which all those are saved who are to be saved."(25) St. Augustine is still more explicit on this point when he writes: "God already knew, when He predestined, what He must do to bring His elect infallibly to eternal life."(26)

These thoughts give me courage during these darkening times. Those of elect who persevere in grace and love will see God.

But, as I want to explain as a stream which flows out from the spirit within us, the God Within sustains us and brings to us the additional graces necessary for perseverance.

Perseverance in keeping the Commandments, and being purified so that one can live the life of the virtues is THE grace of this day.

Persevere, as I try to do even under the most trying of circumstances.


It is not us who join our sufferings with Christ, but Christ Who suffers with us, in us. Our sufferings are His. He has adopted all of our trials-financial collapse, family divisions, even the lack of stability in life, which only He can give.

The joy of relying totally on the God Within cannot be explained.

Imagine a key ring with three keys.

One is total reliance on God and His Providence.

A second is total reliance on His graces, and the knowledge that one cannot do anything without grace.

The third key is love-coming from daily recollection of God's Presence throughout the day.

Peter Kreeft notes that the only way to be a saint is to practice the daily Presence of God.

All one needs to do is find the God Within. He is there, waiting to be found.

I have found Him within. I do not know if all people have to go through intense suffering, including abandonment and the complete loss of things to find this God Within.

All I know is that God lets His Bride be led into the desert so that He can be found without distraction.

There is a homecoming when we each find that God Within, that Friend Who listens and wants us to speak with Him constantly, daily.

More later, God willing....

Friday, 15 May 2015

Thanks for all the fish....

This blog is being suspended indefinitely owing to my St. Benedict Labre lifestyle. Sadly, no one has wanted to open a door to me in the area where I am having to go who could have. Most of my acquaintances cannot for financial reasons, or the most common reason, adult children having to move back home...a hidden epidemic of our times.

However, I would not trade all the tremendous suffering I have experienced this past several days for the peace and realization of the God Within, which has come to me through intense suffering.

I am nothing, God is everything.

God is within each one of us, as St Teresa of Avila and Blessed Elizabeth of the Trinity have told us, as well as many other saints.

One must be willing to be purged, totally, of all talents, plans, even natural desires and needs, until the chains which bind the heart are broken into bits, and the Light of Love, Who has been waiting to be seen, is recognized..

I now have to face a St. Benedict Labre existence.

So long, and thanks for all the fish...

UPDATE: Thanks for all the well-wishers, and prayers for those who took the opportunity of my difficulties to trash me. God forgive you. And, God bless all my readers.

Monday, 11 May 2015

"To draw souls to interior recollection."

The above quotation is from Blessed Elizabeth of the Trinity.

A reader sent me the autobiography of Blessed Elizabeth of the Trinity last week, but it is late in the post. When I get it, I shall share some bits with you.

A website dedicated to her has a mini-life found here....

Some of the photos of her online are copyrighted, but one can buy postcards, from this page. I do not know much about her except what I have read online, but she is obviously a person to help us understand the Indwelling of the Trinity.

Another interesting site on her may be found here...

I think this quotation of hers below will touch many who read this today.

"Before I die, I long to be transformed into Jesus Crucified and this gives me great strength in suffering ... Love your misery, for upon it God exercises His mercy."

Anything is possible....pray for the Pope

Sunday, 10 May 2015

Hey! What about Christians?

Suggestion on Mother's Day

I have suggested this to readers before, but here again, please consider joining the Auxilium Christianorum and the Third Order of the Most Sorrowful Mother, if you have not already.

Two worthy groups to help with spiritual warfare, and boy, is it ratcheting up. Several severe situations yesterday in my life and the lives of friends.

St. Michael, pray for us. Guardian Angels, watch over us.

Please consider giving to this good order of priests. The appeal is on the Winter Newsletter found here.

Happy Mother's Day to all mothers, especially those who are suffering for any reason.

From a Member of God's Precious Infants

"I went to the Stratford prayer vigil today - well that was the plan.  While we were at the mass in St Francis of Assisi Church we could hear all this noise.  Banging of drums, shouting, trumpet playing, etc.  We realised who it was straight away.  The pro choice gang. 

There were around 50 of them.  It was well planned.  They had banners, loudspeakers and the rest.  They had blocked the road outside the church so as to prevent our procession going anywhere. The police were there but they were powerless.  The noise was awful.  We turned round to try to exit in the other direction.  There were about 20 of us.  We were again blocked.  They surrounded us.  So we just stayed where we were, knelt down and prayer the rosary there and then.  It was pointless doing anything else.  Police reinforcements were asked for but until then we could only pray, especially for those poor young people who were round us.

A couple of us broke away from the situation including me and went over to the abortion mill to counsel.  We were told that the place was closed but we discovered it was open.  I stayed a while until another lady came to take my place and I returned to the church to see what the situation was.  There was a lot more police there and our small group of Helpers were about to process along to the clinic with all those chanting people all round us.  They tried to block us but the police had more numbers and managed to keep them in check.

They were in front of us making such a racket.  Saying terrible things about us and the church.  Anyway we arrived at the abortion mill and started to pray.  As soon as that happened the pro choice crowd melted away into the pub or into town.  Another surprise we had was that a girl who was going to go for an abortion saw what was happening and changed her mind.  A baby was saved today.  I would go through all that again to save another baby (and the mother).  I got speaking to a lady who wanted to know what was happening and she told me her story about being a young single mother of two children.  They are grown up now but she said that it was hard at first but she was glad to say yes to life.  I gave her a rosary even though she is not a Catholic.  I gave her a rosary prayer card and she said that she would definitely come and pray with others at the weekly vigil." 

A baby was saved...glory be to God. 

On Not Getting Complacent/On Not Giving Up

One of my friends said she was getting tired of fighting evil...we have just begun after the first conversion. In the Dark Night, there are days, weeks, years where one may have zero consolation. 

St. Teresa emphasizes that the spiritual warfare lasts until the day we die. We never can give up the fight against the wiles of the demons, even though we do get tired and need sometimes to rest in God.
I think having recourse to our guardian angels at these times of battle fatigue can greatly help our energies. Here are a few words from St. Teresa on these battles:

We are like men whose enemies are at the door, who must not lay aside their arms, even while sleeping or eating, and are always in dread lest the foe should enter the fortress by some breach in the walls. O my Lord and my all! How canst Thou wish us to prize such a wretched existence? We could not desist from longing and begging Thee to take us from it, were it not for the hope of losing it for Thy sake or devoting it entirely to Thy service--and above all because we know it is Thy will that we should live. Since it is so, Let us die with Thee!' [87] as St. Thomas said, for to be away from Thee is but to die again and again, haunted as we are by the dread of losing Thee for ever! 

We all get tired of these battles. I think of the walk of Christ on the Via Dolorosa, and how fatigued He must have been carrying all the sins of the world on His back, which only a God could do. I beg God for strength and know that it is the Eucharist which gives such strength to all of us who love God. One can feel physically tired, and mentally tired, but the spiritual fatigued must be shared with other who are faithful. Can you imagine how excellent and faithful priests must feel under the stress of spiritual warfare, especially traditional, orthodox priests? Pray for priests, especially for Father Ripperger, Father Zuhlsdorf, Father Driscoll, Father Stefan, Father Mario, Father Miller, Father Y, Cardinal Burke, and many others. Do not take your priests for granted. If we feel tired walking with Christ to Gethsemane, can you pause and pray for these good priests? St. Teresa encourages her nuns to pray to the saints for aid, and so I pray to my favorites, and especially to those who have encounter some of the trials I have in life. 

 Here is Teresa on this point: 

 3. This is why I say, daughters, that we ought to ask our Lord as our boon to grant us one day to dwell in safety with the Saints, for with such fears, what pleasure can she enjoy whose only pleasure is to please God? Remember, many Saints have felt this as we do, and were even far more fervent, yet fell into grave sin, and we cannot be sure that God would stretch forth His hand to raise us from sin again to do such penance as they performed. This applies to extraordinary grace. [88] Truly, my daughters, I feel such terror as I tell you this, that I know not how to write it, nor even how to go on living, when I reflect upon it as I very often do. Beg of His Majesty, my daughters, to abide within me, for otherwise, what security could I feel, after a life so badly spent as mine has been?

Part of the battle is breaking away from habits of even venial sins-those habits begun in childhood and needing strict attention as an adult, if one has not dealt with these yet. Some priests state one should not think on sins of the past-but I had a great spiritual director in 2013 who said to confess those old sins, as they connect us with the matter of sin, the old habits. The matter of sin clings to the old man and part of purgation means looking again at those things which clog the soul. One may see the mini-series last year on the matter of sin, but one thing to do is to ask one's guardian angel for help. Just as the saints, as our brothers and sisters in heaven can aid us by interceding to Christ for us, so, our angels can help.

Our guardian angels can help us with the Matter of Sin. Because sin affects our intellects and imaginations, we can ask our guardian angels to enlighten us.

Here is what St. Thomas says. See here.

Natural reason, which is immediately from God, can be strengthened by an angel so that he may obtain from creatures a more perfect knowledge of God.

Intellectual operation and enlightenment can be understood in two ways.
First, on the part of the object understood; thus whoever understands or is enlightened, knows that he understands or is enlightened, because he knows that the object is made known to him.

Secondly, on the part of the principle; and thus it does not follow that whoever understands a truth, knows what the intellect is, which is the principle of the intellectual operation. In like manner not everyone who is enlightened by an angel, knows that he is enlightened by him.

If we ask our angels to help illuminate our minds, they will do so.

Here is St. Thomas again on this subject:

The demon cannot put thoughts in our minds by causing them from within, since the act of the cogitative faculty is subject to the will; nevertheless the devil is called the kindler of thoughts, inasmuch as he incites to thought, by the desire of the things thought of, by way of persuasion, or by rousing the passions. Damascene calls this because such a work is accomplished within. But good thoughts are attributed to a higher principle, namely, God, though they may be procured by the ministry of the kindling "a putting in" angels.

The will is moved only by God, but angels aid us in our intellect, our imagination and our senses.

Again, Thomas, and this is a long section on the influence of the imagination by both demons and the good angels:

Both a good and a bad angel by their own natural power can move the human imagination. This may be explained as follows. For it was said above (Question 110, Article 3), that corporeal nature obeys the angel as regards local movement, so that whatever can be caused by the local movement of bodies is subject to the natural power of the angels. Now it is manifest that imaginative apparitions are sometimes caused in us by the local movement of animal spirits and humors. Hence Aristotle says (De Somn. et Vigil.) [De Insomniis iii.], when assigning the cause of visions in dreams, that "when an animal sleeps, the blood descends in abundance to the sensitive principle, and movements descend with it," that is, the impressions left from the movements are preserved in the animal spirits, "and move the sensitive principle"; so that a certain appearance ensues, as if the sensitive principle were being then changed by the external objects themselves. Indeed, the commotion of the spirits and humors may be so great that such appearances may even occur to those who are awake, as is seen in mad people, and the like. So, as this happens by a natural disturbance of the humors, and sometimes also by the will of man who voluntarily imagines what he previously experienced, so also the same may be done by the power of a good or a bad angel, sometimes with alienation from the bodily senses, sometimes without such alienation.

Reply to Objection 1. The first principle of the imagination is from the sense in act. For we cannot imagine what we have never perceived by the senses, either wholly or partly; as a man born blind cannot imagine color. Sometimes, however, the imagination is informed in such a way that the act of the imaginative movement arises from the impressions preserved within.

Reply to Objection 2. An angel changes the imagination, not indeed by the impression of an imaginative form in no way previously received from the senses (for he cannot make a man born blind imagine color), but by local movement of the spirits and humors, as above explained.

Reply to Objection 3. The commingling of the angelic spirit with the human imagination is not a mingling of essences, but by reason of an effect which he produces in the imagination in the way above stated; so that he shows man what he [the angel] knows, but not in the way he knows.

Reply to Objection 4. An angel causing an imaginative vision, sometimes enlightens the intellect at the same time, so that it knows what these images signify; and then there is not deception. But sometimes by the angelic operation the similitudes of things only appear in the imagination; but neither then is deception caused by the angel, but by the defect in the intellect to whom such things appear. Thus neither was Christ a cause of deception when He spoke many things to the people inparables, which He did not explain to them.

Each one of us must cooperate with the guardian angels and not ignore each one's own duty to create a disciplined mind. One can see how important it is for one to control one's eyes, ears, indeed all the senses, and discipline the imagination.

Our sins are forgiven in the sacrament of confession, but we have "hang-overs" from sin. If any of you saw the 2010 Narnia movie which was based on the Voyage of the Dawn Treader, you will remember the scenes when Edmund is tempted by the dead queen, the White Witch, or Jadis to sin again. This weakness of the imagination is part of the Matter of Sin. (By the way, have there been other Narnia movies since this one?)

Now, Edmund's sin of betrayal was forgiven long ago by Aslan. But, because Edmund sinned, he has a memory of sin and a memory of temptation. The Matter of Sin is that weakness which comes into the mind, the heart and the imagination, as well as the will of one who sins.

The Matter of Sin is not present in a person who has not sinned, such as Mary, Our Mother, and St. John the Baptist. However, those who sin must be purified even of the Matter of Sin, the detritus of sin.

This purification happens in the Dark Night of the Spirit, when God takes over the mind, imagination, heart and will, having already dealt with the senses.The Matter of Sin is like Frodo's wound from Weathertop-a reminder of mortality and concupiscence given into.

Those great saints who allowed God to purify them while on earth and wrote about this process, such as SS. John of the Cross, Augustine, Teresa of Avila and others, have shared with us how to have purgatory on earth.
St. Therese, the Little Flower, also wrote about this process, which is the entire theme of my purification series.

Let God heal you and free you from the Matter of Sin, which can only happen after one truly repents and turn against sin. Like the layers of scales of Eustace the Dragon, we must be purged of selfishness.

Yesterday, I felt like St. Peter and walking away from the pain of mortification. Then, I remembered that the first pope turned against his temptation and returned to Rome and death.

Peter was not acting in a holy manner when he was running from Rome and death. He was avoiding his martyrdom, which takes the place of the passive purification. Martyrdom is a shortcut to purification, through intense pain, suffering and obedience to God's Will.

If one cooperates, the process of passive purification, the way most of us must take, states the experts, goes much more quickly, than if one fights suffering. This is why the nuns embrace the penances and poverty of their state. They are on the fast road to union with God.

Here is a helpful paragraph from Garrigou-Lagrange. I have read de Caussade several times and do highly recommend him. Also, of course, like many of you, I have read St. John of the Cross. I have read bits of the book by St. Francis de Sales and more lately, which is mentioned. I have not read Boudon.

There is, first of all, a general rule. These afflicted souls should be treated with kindness and helped that they may be led to full conformity to the divine will. The first rule of direction is that these souls should accept this trial generously for as long a time as, according to the good pleasure of God, it may last, and they should live in abandonment to the divine will. Moreover, as a general rule, the more generously they accept this purification, the quicker it will end, since the effect for which God wills it, will be more promptly accomplished. If it is more intense, it will generally be shorter (like the purification of purgatory) unless the soul is to suffer specially for sinners, over and above its personal purification.
Excellent books have been written on abandonment to Providence in this period of the spiritual life. Besides The Dark Night (Bk. II) of St. John of the Cross, there is the Treatise on The Love of God (Bk. IX) of St. Francis de Sales on the love of submission and of holy indifference in spiritual afflictions.(1) In the seventeenth century, Father A. Piny, O.P., wrote Le plus parfait, or the way of abandonment to the will of God, and also L'Etat du pur amour. In the same period we find Les saintes voies de la croix by the Venerable Henry Mary Boudon; in the eighteenth century, Abandonment to Divine Providence by Father de Caussade, S.J.; and recently (1919), Le saint abandon by Dom Vitalis Lehodey, O.C.R.

I have warned people about quietism two years in a blog or two, and here is a reminder from Garrigou-Lagrange.

In this question of abandonment, two dangers must be avoided: quietism and the opposing error. Quietism or semi-quietism denies the necessity of our cooperation and goes so far as to demand in these trials the sacrifice of our hope or desire of salvation.(2) On the contrary, we must in this case, as St. Paul says: "Against hope believe in hope." (3)

A delicate balance is needed between action and inaction. I believe the Holy Spirit can directly help here, and, of course, one must do what is needed in one's daily responsibilities.

The contrary error would consist in exaggerating the necessity of our cooperation while diminishing that of prayer and disregarding the efficacy of our petitions and the conduct of Providence which directs all. It would amount to a sort of practical naturalism. Tried souls should, on the contrary, pray particularly, ask the help of God to persevere in faith, trust, and love. They must be told that, if they continue to pray in this severe trial, it is a sign that, in spite of appearances, their prayer is granted; for no one can continue to pray without a new actual grace. And God who, from all eternity, has foreseen and willed our prayers, excites them in us.

Perseverance is a grace. One lives by Faith, which is hoping and trusting in God for that which is not seen.

To this general rule of the generous acceptance of the trial in conformity with the divine will, must be added three special rules relating to the three theological virtues, by which especially one must live during the night of the spirit.Here more particularly is verified the expression: "The just man liveth by faith." (4) The night of the spirit is that of faith whose object is obscure mysteries which appear so much the more obscure in proportion as they are higher above the senses. St. Thomas often says: "Fides est de non visis," the object of faith is things not seen. One does not believe on testimony what one sees.

I cannot emphasize this boldface section enough. Only by Faith and not anxiety or pushing or impatience, does the passive purification lead to light and finally, union with God. Teresa urges us to persistence. Peter showed us not to walk away. Keep going, even if the going seems like baby steps.

“Long live the difference”

from the Stanbrook Edition of Interior Castle....

.... dealing with the purgation of the soul by mortification and the enlightenment of the mind by meditation. There, too, appears the first idea of the Mansions, [25] and Fuente remarks that the passage in question may be taken for the parting of the ways between the two works. However, this is not the only, nor, indeed, the chief reason why St. Teresa is so reticent about the preliminary stage of the contemplative life. The fact is that she herself did not pass through these experiences. By God's grace she was preserved from childhood from grievous sin and gross imperfection. Though she never grows tired of bewailing her faults and unfaithfulness, these avowals must be taken cum grano salis. While yet a child, she sometimes gave way to vanity in dress and wasted her time in reading romances. As a young religious, she was sought after by friends and relatives who took pleasure in her attractive conversation. This proved further loss of time and caused distractions. Owing to acute suffering, she for some years left off the practice of mental prayer, though she faithfully performed all her religious obligations, as far as her weak state of health allowed. This is all. The war of the flesh against the spirit, the insubordination of the lower parts of nature, the fickleness of the will, which so often thwart the most noble aspirations of a soul, were unknown to her. Under these circumstances, we cannot be surprised to find her entering upon the journey towards God at a point which in many cases marks but the closing stage.

St. Teresa was a strong woman, protected from serious sin by her loving family and her good Catholic upbringing. Yet, her love of God was obvious from little on.

Her strength of will, like that of so many female saints, did not mean that she was not feminine. Her writings reveal a very feminine woman.

Wondering how far androgyny and ssm  can destroy "Vive la diffĂ©rence", I have been pondering the beautiful femininity and masculinity of the saints. Now, some confusion exists on the mystical experiences of those men who experienced Christ as Lover, and many nasty commentators and authors on line and in horrible, sacriligous books. To accept Christ as Love is not to be either gay or perverted. Some men are afraid of a close relationship with God because they do not understand pure love.

Purgation of the senses and spirit allow one to love God properly, but the theme of this post is not the misconceptions of the Love of God, but on the real female and male traits of the great saints.

We take for granted that some saints seem masculine, for example, like the soldier-saints, Martin, Demetrious, George, Victor, the saints of the Theban Legion and so on. Many examples or military saints dot the calendar . We have emperor saints and king saints, father saints, and great founders of orders, such as Dominic and Ignatius, who could never be seen as wimps.

On the feminine side, we have such saints as Etheldreda, abbess over a dual-monastery, Catherine of Sienna, Zita the little cook, Lucy, Agnes and the young martyrs as examples of womanhood and holiness. To be feminine is not to be weak.

The lists of saints who show us how to be men and women in Christ seems endless. But, in our sad world of gender confusion, these examples have been lost except for a few home schooling families, who daily teach their children the lives of the saints, following either or both the NO and EF calendars.

Byzantine saints also reveal masculine and feminine traits given to us by God in nature and raised to the supernatural level by God's grace. One readily thinks of St. Nicholas, a real man, bishop, leader of his people in hard times and one of the Byzantines, as well as the Roman Catholics most popular saints.

SS. Marcina and Gregory of Nysssa compliment each other as sister and brother in blood as well as in Christ.

Irene and Olga, strong women and empresses, remind us that one can be, like Etheldreda, both strong and holy.

Modern women saints, such as St. Benedicta of the Cross, and St. Kateri Tekakwitha, a gentle saint who is a great sigh of hope for us today, as she faced so much persecution alone, 

Let us pray to Kateri using the words of the Pope Emeritus: 

“St. Kateri, protectress of Canada and the first American Indian saint, we entrust you to the renewal of the faith in the first nations and in all of North America.”

I hope future generations keep remembering that God created us male and female, both genders to be made whole and holy through His graces. And, hey, read this on one big reason for the weakening of men in today's world, and one cannot blame women, like Adam blamed Eve, for these sins. But, sex education should not happen in any school, but at home, by parents.

Saturday, 9 May 2015


So, today Jeb asked for more Christianity in the world and he supports, as a Catholic, same-sex marriage and let Terri Schiavo die of starvation.


He is part of the NWO regime--


we do not need another Bush, please. It is beginning to look like only the richest get to be presidential candidates, not the real conservatives.