† Traditional Sunday Propers ~ Dominica in Sexagesimae ~ Sexagesima Sunday †

TIME OF SEPTUAGESIMA

MONTH OF
THE SACRED PASSION

With the feast of Candlemas we have left the joys of Christmas behind as we prepare for Lent with this time of Septuagesima. Let us take this time to reflect on the Most Sacred Passion of Jesus and offer our Rosaries and daily sacrifices, crosses and submission to God's holy Will in preparation for a grace-filled Lent at the end of February. Call upon the Holy Ever Virgin Mother of our Lord and Savior Jesus Christ to guard and guide us through this time of transition. Let us ask Mary to bring us safely to her divine Son, before His altar where we can receive Him Body and Blood, Soul and Divinity that we may grow in sanctifying grace to help us better focus on our mission as members of the Church Militant who will not give one ounce of concession to the conciliar church for we are Roman Catholics first and foremost and will not abandon the traditions as Blessed Apostle Saint Paul asserts in 2 Thessalonians 2: 14-15 : "Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle."

Let us apply our prayers, penances, sacrifices and self-mortifications for the conversion of those who are chained to the Novus Ordo, for those trapped in the tug of war the SSPX is undergoing that the conciliar church will realize the true Bread of Life is only confected in the Traditional Tridentine Mass, and let us continue to include in our daily prayer the Leonine Prayer said at the end of every Latin Low Mass.

Leonine Prayers

Following are the Prayers after Low Mass which were prescribed by Pope Leo XIII and reinforced by Pope Pius XI and Pope Pius XII to pray for the conversion of Russia. These prayers were in effect until after Vatican II. A decade later Paul VI said, "satan has entered the sanctuary."

Ave Maria, gratia plena, Dominus tecum, benedicta tu in mulieribus et benedictus fructis ventris tui, Jesus. Sancta Maria, Mater Dei, ora pro nobis peccatoribus, nunc et in hora mortis nostrae. Amen. (Said 3 times).

Salve Regina, Mater misericordiae, vita, dulcedo, et spes nostra, salve. Ad te clamamus, exsules filii Evae. Ad te suspiramus gementes et fientes in hac lacrymarum valle. Eia ergo, Advocata nostra, illos tuos misericordes oculos ad nos converte. Et Jesum, benedictum fructum ventris tui, nobis, post hoc exilium, ostende. O clemens, o pia, o dulcis Virgo Maria. Ora pro nobis, sancta Dei Genitrix. Ut digni efficiamur promissionibus Christi.

Deus, refugium nostrum et virtus, populum ad te clamantem propitius respice; et intercedente gloriosa, et immaculata Virgine Dei Genitrice Maria, cum beato Joseph, ejus Sponso, ac beatis Apostolis tuis Petro et Paulo, et omnibus Sanctis, quas pro conversione peccatorum, pro libertate et exaltatione sanctae Matris Ecclesiae, preces effundimus, misericors et benignus exaudi. Per eundum Christum Dominum nostrum.

Hail Mary, full of grace, the Lord is with thee; blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. ( Said 3 times )

Hail, Holy Queen, Mother of Mercy, our life, our sweetness, and our hope. To thee to we cry, poor banished children of Eve. To thee do we send up our sighs, mouring and weeping in this valley of tears. Turn then, most gracious advocate, thine eyes of mercy toward us, and after this exile, show unto us the blessed Fruit of thy womb, Jesus. O clement, O loving, O sweet Virgin Mary. Pray for us, O holy Mother of God. That we may be made worthy of the promises of Christ.>

O God, our refuge and our strength, look down with mercy upon the people who cry to Thee; and by the intercession of the glorious and immaculate Virgin Mary, Mother of God, of Saint Joseph her spouse, of the blessed Apostles, and of all the saints, in Thy mercy and goodness hear our prayers for the conversion of sinners, and for the liberty and exaltation of the Holy Mother the Church. Through the same Christ Our Lord.

Commemorating

† Saint Gabriel Francis Possenti of Our Lady of Sorrows C.P. †

His aim was perfection; his model was Christ Crucified; his patroness was the Mother of Sorrows; his guide was St. Paul of the Cross; his motive was the love of God. He gained his end, not by vainly longing to do great things that might never be given him to do, not by waiting for opportunities that might never occur, but by doing with all his might whatsoever his hand found to do. He wished to prolong his fasts, but his director told him to be satisfied with those imposed by the rules of the Congregation. He desired to practice great austerities, but was forbidden to attempt them. The rules of the Congregation were to him the expression of God’s will, and he fulfilled them to the letter as well as in the spirit. The sound of the observance bell was to him the voice of God calling him to his duty, and he hastened immediately to answer it. In the person of his superior he saw the person of Christ, and he humbly complied with his slightest wish. He ennobled the simplest act by the purity of his intention. What was trifling he made great by using it for an end. His constant occupation was the cultivation of the interior life by always subduing the defects of nature, by always corresponding with God’s grace, by always remembering God’s presence, and by always communing with Him in prayer. Charity is the bond of perfection, and Gabriel’s soul was aflame with charity. No one can judge us so well as our companions. One of Gabriel’s most intimate companions in religion said:

“I was never able to notice in him any willful defect or imperfection.”

Father Norbert, his vice-master and spiritual director said:

“Such was his hunger and thirst for all virtues, such the assiduity with which he labored for their acquisition, that he never lost an opportunity of practicing them.”

It was this longing de sire for virtue, this continual reaching up to God that consumed Gabriel.

“UNLESS the grain of wheat falling unto the ground die, itself remaineth alone. But if it die, it bringeth forth much fruit.” In the garden within the monastery walls at Isola stands a large crucifix. A seed fell to the ground before it. A plant sprang up, and twined itself around the cross until it reached the feet of the figure nailed upon it. It then bent outward, as if to behold what was above. A bud formed, swelled, burst into bloom, and gazed in loving awe upon the figure of Christ Crucified. Lo! it was a true flower of the Passion! Its heart was pierced and stamped with the signs of Him Who hung upon the cross. The seed that fell at the foot of the crucifix was Francis Possenti. The plant that grew there from and flowered was Gabriel of Our Lady of Sorrows, Passionist.

When Gabriel was clothed he received the habit of a Passionist. When he was professed, besides making the vows of poverty, chastity, and obedience, he vowed to spread devotion to the Passion of Christ, and the sign of the Passion was attached to his breast. But the mere putting on of a black habit does not make a true Passionist; the wearing of a sign upon the breast does not make a true follower of Christ Crucified. Gabriel faithfully fulfilled his vows. He made the interior correspond to the exterior. The heart-shaped sign of the Passion without was no false badge of the heart within. The sufferings and death of Christ were subjects of daily meditation with Gabriel. The crucifix was always before his eyes, sometimes on the table before him at study, sometimes beside his book, often in his affectionate hands, and again and again pressed to his loving lips. It strengthened him in his trials; it comforted him in his tribulations; it inspired him in his meditations; it urged him to deeds of mortification and penance; it moved him to sorrow; it in flamed him with love. “May the Passion of Our Lord Jesus Christ be ever in our hearts!” is the meaning of the sign and motto upon a Passionist’s breast. The Passion of Christ was truly in the heart of Gabriel. It was heard in his words; it was seen in his actions; it was echoed in his life. He left the world, because Christ was not of the world. He was poor, because Christ was poor. He was chaste, because Christ was chaste. He was obedient, because Christ was obedient. He suffered, because Christ suffered.

Words fly, but example remains. Gabriel never preached from pulpit or platform. He never gave a mission to the people; yet very few have fulfilled their vow so well as he; very few have done so much to spread devotion to the Passion of Christ as he has done by the example of his life. He is preaching a sermon on the Passion that will never cease, a sermon that is heard at the ends of the earth.

IT was through Mary that Christ came into the world, and it is through Mary that the greatest saints have left the world and reached Christ. Mary, through her image at Spoleto, had warned Gabriel to leave the world and fulfill his vocation. One of Mary’s titles the title of Our Lady of Sorrows was added to the name of Gabriel.

Gabriel’s soul was a furnace of love for Christ Crucified. He could not love the Son without loving the Mother. He could not gaze upon the crucified Son without beholding the Mother at the foot of the cross. He could not meditate upon the sufferings of Christ without thinking of the sorrows of Mary. No one loved Christ as Mary, His Mother, loved Him. Gabriel tried to reach the heart of Jesus through the heart of Mary. No one fathomed the depth of Christ's sufferings as did his grief-stricken Mother. Gabriel tried to search those depths through her sympathetic eyes.

The Rule of St. Paul of the Cross advises all Passionists to “entertain a pious and ardent devotion towards the Immaculate Virgin Mother of God; let them strive to imitate her sublime virtues and merit her seasonable protection.” So well did Gabriel attend to this advice that Cardinal Parocchi, in his supplicatory letter to Pope Leo XIII. says:

“Mary was the very soul of Gabriel’s life, the source and model of the sanctity to which he attained; so that it may be truly said that in his devotion to the great Mother of God he has scarcely been equaled by any, even of the greatest saints.”

This wonderful love and devotion to his heavenly Queen and Mother manifested themselves by a thousand different acts. He begged, but was refused, permission to burn the name of Mary upon his breast, or cut it into his flesh. It was his constant pleasure to attend to the garden, that flowers might be cultivated to adorn her statue. He called to her in times of danger and temptation; he sang to her in times of joy and victory. Her name was ever on his lips. He was all interest and eagerness when she was the subject of conversation. She was often the subject of his long and fervent meditations. Sometimes, forgetting the presence of his companions, he would murmur in an undertone: “Maria mia!” and his face would light up with joy.

He did not rest until, by repeated requests, he obtained permission from his director to bind himself by vow to be Mary’s champion for life. Her image, as well as that of her Divine Son, was on the picture that he kissed in his dying moments, and pressed to his heart. Mary and Jesus, Jesus and Mary, were in his heart, and on his lips, until his soul took flight and left the body.

CALENDAR of the SAINTS

Anno Dómini 27 December 2011

Domed Ceiling Fresco ~ Benedictine Monastic Church, Münsterschwarzach, Rott am Inn

"....and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb. ~ ~ Apocalypse

Α ☧ Ω

Saint Abundius of Rome, Martyr

Additional Information : Book of Saints, by the Monks of Ramsgate

Α ☧ Ω

Saint Alexander of Rome, Martyr

Priest in Rome, Italy. Imprisoned, burned and beheaded c.113 with Saint Theodulus of Rome and Saint Eventius of Rome on the Via Nomentana in Rome. Saint Alexander's relics are interred in the Dominican church of Santa Sabina, Rome.

Α ☧ Ω

Saint Alnoth, Martyr

Cowherd near the monastery of Saint Werburgh at Weedon, Northamptonshire, England. Hermit at Stowe, England.

Α ☧ Ω

Saint Anne Line, Martyr

Born the daughter of a wealthy and ardent Calvinist. When she and her brother converted to Catholicism, they were disowned and disinherited. Anne married another convert, Roger Line, who was soon arrested for attending Mass, then exiled to Flanders, Belgium where he died in 1594.

When Father John Gerard established a house of refuge for priests in London, England, Anne was put in charge. Father Gerard was sent to the Tower of London, and then escaped in 1597. The authorities suspected Anne of hiding him, and she moved to another house, which became a rallying point for Catholics. On Candlemas, 1601, Father Francis Page was about to celebrate Mass there, when priest-catchers broke in. Father Page quickly unvested and mingled with the others, but the altar was all the evidence needed to arrest Anne. She was tried, convicted and hanged for harboring priests on 27 February 1601 at Tyburn, London, England. Martyred with Blessed Mark Barkworth, and her friend Blessed Roger Filcock. One of the Forty Martyrs of England and Wales

Α ☧ Ω

Saint Antigonus of Rome, Martyr

Additional Information : Book of Saints, by the Monks of Ramsgate.

Α ☧ Ω

Saint Asclepius of Syria

Α ☧ Ω

Saint Augustus Chapdelaine, Martyr

Youngest of nine children born to Nicolas Chapdelaine and Madeleine Dodeman. Following grammar school, Auguste dropped out to work on the family farm. He early felt a call to the priesthood, but his family opposed it, needing his help on the farm. However, the sudden death of two of his brothers caused them to re-think forcing him to ignore his life’s vocation, and they finally approved. He entered the minor seminary at Mortain on 1 October 1834, studying with boys half his age. It led to his being nicknamed Papa Chapdelaine, which stuck with him the rest of his life.

Ordained on 10 June 1843 at age 29. Associate pastor from 1844 to 1851. He finally obtained permission from his bishop to enter the foreign missions, and was accepted by French Foreign Missions; he was two years past their age limit, but his zeal for the missions made them approve him anyway. He stayed long enough to say a final Mass, bury his sister, and say good-bye to his family, warning them that he would never see them again. Left Paris, France for the Chinese missions on 30 April 1852, landing in Singapore on 5 September 1852.

Due to being robbed on the road by bandits, Auguste lost everything he had, and had to fall back and regroup before making his way to his missionary assignment. He reached Kwang-si province in 1854, and was arrested in Su-Lik-Hien ten days later. He spent two to three weeks in prison, but was released, and ministered to the locals for two years, converting hundreds. Arrested on 26 February 1856 during a government crackdown, he was returned to Su-Lik-Hien and sentenced to death for his work. Tortured and beheaded on 29 February 1856 in Su-Lik-Hien, Kwang-Si province, China Saint Lawrence Pe-Man and Saint Agnes Tsau Kouy. One of the Martyrs of China

Α ☧ Ω

Saint Baldomerus of Saint Just

Worked as a locksmith in Lyon, France. Late in life he retired to the monastery of Saint Justus. Ordained as a sub-deacon.

Α ☧ Ω

Saint Basilios of Constantinople

Α ☧ Ω

Saint Besas of Alexandria, Martyr

Soldier. He was on duty when Saint Julian of Alexandria and Saint Cronion Eunus were being led to their deaths. When Saint Besas tried to shield the two from spectator abuse, he was seized by the mob; killed by a mob in the street, in A.D. 250 at Alexandria, Egypt. His story was recorded by Saint Dionysius of Alexandria.

Α ☧ Ω

Saint Comgan

Abbot in Ireland. Additional Information : Book of Saints, by the Monks of Ramsgate.

Α ☧ Ω

Saint Cronion Eunus

Α ☧ Ω

Bishop Saint Emmanuel of Cremona, Martyr

Bishop of Cremona, Italy from 1190 to 1195. May have become a Cistercian monk in later life.

Α ☧ Ω

Saint Fortunatus of Rome, Martyr

Additional Information : Book of Saints, by the Monks of Ramsgate.

Α ☧ Ω

Saint Fransisca Anna Cirer Carbonell

Α ☧ Ω

Saint Gabriel Francis Possenti of Our Lady of Sorrows C.P.

One of thirteen children. After a youth devoted to the world and society, attending the theatre, chasing women and the hunt, he was led to the Passionist Order by Our Lady, making his profession on 22 September 1857. His life was not marked by great events or controversy, but given to prayer, sacrifice, and a devotion to Our Lady and the contemplation of her sorrows over the suffering of Jesus. Many miracles are attributed to him after his death. Cured Saint Gemma Galgani when she prayed to him. Pope Benedict XV gave him as a pattern for young people.

Α ☧ Ω

Saint Henrik Willebrorts

Α ☧ Ω

Saint Herefrid of Louth

Α ☧ Ω

Bishop Saint Herefrith of Lindsey, Martyr

Martyred A.D. 869. Relics venerated in Thorney, Cambridgeshire, England.

Α ☧ Ω

Saint Honorina, Martyr

One of the earliest martyrs in Gaul (modern France). Her cultus in Normandy goes back to the beginning of the Church, but her Acts have been lost, and no details are known. Saint Honorina's relics venerated in Conflans Sainte Honorine near Paris, France

Α ☧ Ω

Saint Jacob of Syria

Α ☧ Ω

Saint John of Gorze

Born to a wealthy family. Studied at the Benedictine monastery of Saint-Mihiel in Metz, France. Reputed to have a prodigious memory, what today was would call “photographic”. Administrator of landed estates. Pilgrim to Rome, Italy. Spent some time at the Monte Cassino Abbey Benedictine monk at Gorze Abbey in 933. Ambassador for Emperor Otto II to the Caliph Abd-er-Rahman of Cordoba, Spain for two years. Abbot at Gorze in 960. Noted as a wise and gentle reformer.

Α ☧ Ω

Saint Julian of Alexandria, Martyr

Summoned by authorities to answer a charge of Christianity during the persecutions decreed by Roman Emperor Decius, Saint Julian was too crippled with gout to walk there. He was carried to court by two Christian servants, one of whom apostatized; the other was Saint Cronion Eunus. Scourged and burned to death in 250 at Alexandria, Egypt with Saint Cronion and Saint Besas of Alexandria. A record of their trail, torture and murder was evidenced in the writings ofir story is recorded by Saint Dionysius of Alexandria.

Α ☧ Ω

Bishop Saint Leander of Seville

Son of Severianus and Theodora, known for their piety. Elder brother of Saint Isidore of Seville, Saint Fulgentius of Ecija, and Saint Florentina of Cartagena. Monk at Seville, Spain. Bishop of Seville.

Converted Saint Hermengild and Prince Reccared, sons of the Arian Visigoth king Leovigild, who then exiled Leander to Constantinople from 579 to 582. There he became close friends with the papal legate who later became Pope Saint Gregory the Great; he recommended that Gregory write his famous commentary ( Moralia ) on the Book of Job.

When Reccared ascended the throne, Leander was allowed to return to Seville. He worked against Arianism, and presided over the Third Council of Toledo in A.D. 589. He revised and unified the Spanish liturgy, and his boundless energy and steady faith led the Visigoths back to orthodox Christianity. Leander wrote an influential Rule for nuns. He introduced the Nicene Creed to Mass in the west. Honored as a Doctor of the Faith by the Church in Spain.

Α ☧ Ω

Blessed Maria Caridad Brader

The only child of Joseph Sebastian Brader and Maria Anna Carolina Zahner. Raised in a pious family, she was known as a highly intelligent child, and received the best education her parents could provide. There were high expectations for the girl’s future, but instead of continued study she felt a call to the religious life. Mary Josephine joined the Franciscan convent at Maria Hilf, Alstatten 1 October 1880, taking the name Mary Charity of the Love of the Holy Spirit, and making her final vows on 22 August 1882.

She was initially assigned as a teacher. When it became possible for cloistered nuns to work as missionaries, Sister Maria volunteered to be one of the first six sisters to work in Chone, Ecuador in 1888. She worked for five years as a teacher and children‘s catechist. In 1893 she was transferred to Tùquerres, Colombia where conditions were rough but where she taught the faith to the poor and outcast.

To prepare additional missionaries she founded the Congregation of the Franciscan Sisters of Mary Immaculate in Tuquerres, Colombia on 31 March 1893. Initially composes of young Swiss girls with a call to missionary work, they were soon joined by Colombian and other local women. Caritas served as Superior General for the Congregation from 1893 to 1919, and again from 1928 to 1940. The Sisters emphasized good education for themselves and their charges, and deep prayer lives for everyone. The order received papal approval in 1933, and today work in Central and South America, Mexico, Switzerland, Mali, Romania and the United States.

She died 27 February 1943 in Pasto, Colombia of natural causes. The grave of Blessed Maria immediately became a site for pilgrimage and popular devotion.

Α ☧ Ω

Saint Maria Deluil-Martiny

Α ☧ Ω

Blessed Mark Barkworth, Martyr

Described as a tall, burly man, always cheerful, even in the sufferings of his later life. Studied at Oxford University. Convert to Catholicism, joining the Church at Douai, France in 1594. Studied at English College, Rome, Italy starting on 16 December 1596, and then at the Royal College of Saint Alban in Valladolid, Spain. While on the road to Spain he had a vision; Saint Benedict of Nursia appeared to him and told he would die a Benedictine and a martyr. Ordained in 1599. Benedictine Oblate. He returned to England with Saint Thomas Garnet to minister to covert Catholics. He was arrested, spent several months in prison, and was finally condemned for the crime of being a priest. Hanged, drawn, and quartered on 27 February 1601 at Tyburn, London, England, with Blessed Roger Filcock and Saint Anne Line, the first Benedictine to die after the suppression of their monasteries.

Α ☧ Ω

Saint Procopius of Decapolis

Α ☧ Ω

Blessed Roger Filcock, Martyr

Educated at Rheims, France and Valladolid, Spain. Ordained in Valladolid c.1597. He returned to England in 1598 to minister to covert Catholics. Jesuit. Friend of Saint Anne Line. Arrested and condemned for the crime of priesthood. Hanged, drawn, and quartered on 27 February 1601 at Tyburn, London, England with Saint Anne Line and Blessed Mark Barkworth. One of the Martyrs of England, Scotland, and Wales.

Α ☧ Ω

Saint Thalelaeus

Α ☧ Ω

The Consecration of Russia

Holy Mother, in this age of shameless and defiant impiety, when humanity dares to mock God, even within the walls of Holy Mother Church, we implore the fulfillment of the Will of God that thou didst manifest to the children of Fatima, and especially the decree given by thee to Sister Lucia; for we thy seed well know that His Will hath not been fulfilled; we also know these commands of God Almighty hath not been heeded by the sovereign Pontiffs of our age. For our sake, holy Mother, render an oblation of prayer to thy Son; words of consolation and intercession on our behalf, and plead the wrath of God not deepen upon His Church and the world. Send forth thy legions to usher in the triumph of the Will of God thou didst make manifest at Fatima.

In the apparition of July 13, Our Lady warned the three seers that if people did not stop offending God, He would punish the world "by means of war, hunger and persecution of the Church and of the Holy Father," using Russia as His chosen instrument of chastisement. She told the children that "to prevent this, I shall come to ask for the Consecration of Russia to My Immaculate Heart" and promised that, by this single public act, Russia would be converted and peace would be given to the world.

The Mother of God cautioned that if Her requests were not granted, "Russia will spread its errors throughout the world, raising up wars and persecutions of the Church. The good will be martyred, the Holy Father will have much to suffer and various nations will be annihilated."

True to Her word, Our Lady reappeared to Sister Lucy on June 13, 1929 at Tuy, Spain, when in a great and sublime vision representing the Blessed Trinity, She announced that "the moment has come for God to ask the Holy Father to make, in union with all the bishops of the world, the Consecration of Russia to My Immaculate Heart. By this means, He promises to save Russia."

When God sent Our Lady to convey His command that Russia be consecrated, it seems clear that He expected swift obedience from the Pope and bishops. The pastors of the Church, however, chose to delay and, on August 19, 1931, Our Lord Himself appeared to Sister Lucy in Rianjo, Spain and expressed His displeasure, saying "make it known to My ministers that, given they follow the example of the King of France in delaying the execution My command, they will follow him also into misfortune."

Our Lord's warning is a grave one indeed, referring as it does to His command, through Saint Margaret Mary Alacoque, to the King of France that he consecrate his nation to the Sacred Heart of Jesus. The King chose to ignore the command and thus condemned his dynasty and throne to the horrors of revolution, chaos and the guillotine.

The Blessed Virgin's request for the Consecration of Russia remains one of the most controversial aspects of the entire Fatima Message. While several popes have undertaken consecrations of the world since the request was made public ( including Pope John Paul II in 1982 and 1984 ), sadly, none of these have fulfilled the specific requirements of Our Lord and Our Lady's requests. In repeated visits to Sister Lucy, Heaven's King and Queen have insisted that it is Russia (and Russia only) that is to be the object of this public act of obedience and prayer. In addition, Our Lord and Our Lady have indicated that the Holy Father is to be joined in the act of consecration by all the Catholic bishops of the world on the same day and at the same time in their respective dioceses. Interestingly, only Pope Pius XII's consecration of the world in 1942 included substantial involvement of the bishops. Sister Lucy has written that this imperfect act of obedience, while not fulfilling Our Lady's Fatima request, nevertheless hastened the end of the Second World War, thus sparing the lives of tens of millions of souls.

In response to Sister Lucy's question why He would not convert Russia without the Holy Father consecrating that nation to His Mother's Immaculate Heart, Our Lord replied "Because I want My whole Church to acknowledge that consecration as a triumph of the Immaculate Heart of Mary so that it may extend its cult later and put the devotion of the Immaculate Heart beside the devotion to My Sacred Heart."

Click this link for more information on the Consecration of Russia

Also see : Petition to Benedict XVI to consecrate Russia as Our Lady requested

† OUR LADY OF TEARS †

On April 29, 1906, This miraculous image of Our Lady
wept in the Jesuit School of San Gabriel, Quito, Ecuador.

The Progressivist Challenge to Fatima

Atila Sinke Guimarães

It seems that we are witnessing a momentous challenge to Our Lady. The progressivist current, which is dominating the Catholic Church from the top, is trying to completely dishonor and discredit the message of Our Lady in Fatima. Let me point out three major steps of this attempt.

1. Finishing with the idea of the conversion of Russia

The insistence of John Paul II, Benedict XVI and the present day Vatican in stressing that Russia does not need to convert is notorious. This claim has been made per viam facti, by way of the facts, rather than by spoken or written words. One meaningful initiative demonstrating this is the decision of JPII to deliver the icon of Our Lady of Kazan to the schismatic Russian Patriarch Alexis II.(1) Notwithstanding, in Fatima Our Lady said that Russia needed a conversion, and asked specifically for a consecration, prayers and penance for that.

Actually, Russia did not convert at all. Two main reasons support the fact:

First, despite the optimistic propaganda proclaiming its demise, Communism did not die. It remains in power in Russia and in several other countries of the old Iron Curtain. It is stronger than ever in China, North Korea, and Vietnam. It continues to dominate Cuba, recently took over Brazil, and is striving to install its regime in other South American countries. Therefore, the fantasy that Communism died is just a fabrication to anesthetize the reaction of the not-so-clever Western bourgeois and the not-so-sincere Catholic conservative.

Second, from 1917 until today, the schismatic Russian Church has not changed any of its erroneous doctrines on the Holy Trinity, Papal Infallibility, and the Immaculate Conception of Mary. It also sustains the same spirit of arrogance toward Rome than it has held for the last 1,000 years.

Therefore, Russia did not convert in either the temporal or the religious sphere, and the warning Our Lady gave at Fatima about the errors of this country continues to be as timely today as it was in 1917.

In my opinion, for John Paul II, [ Bennedict XVI ] and the progressivist current to insist on the opposite, that is, in acting as if Russia does not need to convert, is to directly challenge the judgment of Our Lady.

2. Putting aside the Third Secret

The third part of the Fatima message that was supposed to be kept secret until 1960 came to be known as the Third Secret. When the time arrived – 1960 – Pope John XXIII did not reveal it. Why? He had his reasons…

Some of the Cardinals and theologians who had read the text revealed that it forewarned of a “revolution” coming from the upper echelons of the Church Hierarchy. This revolution would obliterate the Catholic Faith.

For example, Cardinal Mario Luigi Ciappi wrote:

“In the Third Secret it is foretold, among other things, that the great apostasy in the Church will begin at the top.” (2)

Cardinal Silvio Oddi wrote on the same subject:

“According to the most probable interpretation, the Third Secret – which John XXIII did not consider opportune to reveal – is not about the conversion of Russia, still far from occurring, but the ‘revolution’ in the Catholic Church.” (3)

What was this revolution in the 1960s that would have warranted a warning from Our Lady? Certainly, it was Vatican Council II. This is not just my opinion. Many of the progressvists themselves call the Council a “Copernican revolution.” (4) In fact it caused a complete change in the Catholic Church and the Catholic Faith. Therefore, it makes full sense that Our Lady would warn the faithful not to accept the errors that would issue from Vatican II.

Progressivism, however, pays no mind to the message of Fatima. Its thinkers consider Fatima to be nothing more than the product of a primitive collective imagination.

This negative view was clearly expressed by progressivist Cardinal Yves Congar when he wrote about the role of recent prophecies in the Church:

“Supported by fervor, as well as by fanaticism, and exploiting human hope …. the imagination constructed its utopias and created a way to escape fears, hatreds, and political options. From this, stories were born about the anti-Christ, a chastisement and the devastation of Rome, or, in a contrary sense, stories about an angelical Pope, the Holy Land, the end times, etc. Our epoch still resounds with echos of these ideas. Once again there is talk about the ‘prophecy of Malachy,’ Nostradamus, and the Third Secret of Fatima assembling ‘blue armies’…” (5)

Fr. Hans Küng also wrote against Fatima. Here, in one of his many texts, he accused Lucia, Francisco, and Jacinta, as well as Catholics who believe in Fatima, of being Montanisnts and Joaquinists – two different heresies of the past about the end times:

“As in Montanism, some post-Trent seers became known for their apocalyptical ideas (prophecies of an approaching end times, a great war, a terrible catastrophe or the conversion of Russia). Their devotees were at the same time terrified and fascinated – and this is one of the reasons for their astonishing success. As in Montanism, the post-Trent seers also presented rigorous moral demands: condemnation of the world and a call for extraordinary acts of mortification to avoid chastisements ….

“As in Joaquinism, ones finds a mystical interpretation of numbers and related calculations: e.g. important events have taken place on the 13th day of the month …. As in Joaquinism, it has been considered necessary to make new associations to spread ideas according to which some particular form of piety (an image, devotion or a medal) is considered as important as the Word of God witnessed in Scriptures.” (6)

It seems that this skeptical and scornful progressivist view of Fatima was shared by John XXIII. It would explain why he avoided revealing the message of Our Lady in 1960, and pushed forward the plan for a Council. In any case, the fact is that John XXIII put aside the Third Secret. This was equivalent to saying: “I don’t care about such a prophecy. Instead, I will make the Council it wants to avert.” Indisputably, a bold challenge to Our Lady.

Such audacity on the part of John XXIII was followed in 2000 by the joint imitative of Cardinal Angelo Sodano and Cardinal Joseph Ratzinger, who tried to definitely silence any remaining expectations about the Third Secret, as well as the traditional interpretations of the already known parts of the message. No more apostasy of the Catholic Faith coming from the top; no more “revolution” in the Church; no more conversion of Russia; no more chastisement coming from Heaven; no more disappearance of many nations; no more reign of the Immaculate Heart of Mary. All these predictions were sentenced to silence and death.

An incomplete new text with vague and enigmatic symbols was released and imposed by Sodano and Ratzinger as a final and definitive “revelation.” Again, another audacious step in the progressivist challenge to Our Lady, and an attempt to destroy the warning she came to give to the Catholic faithful to avoid the present day religious crisis.

3. Destroying Fatima as symbol of the Catholic Faith

Another important step in the progressivist challenge to Our Lady was taken last October. The progressivist Hierarchy revealed that it is planning to transform Fatima into an ecumenical center to worship the “gods” of all the false religions of the world.

The plan to transform Fatima in an interfaith shrine was announced at the October 10-12 conference sponsored jointly by the Vatican and the United Nations in Portugal (Frontpage Online – Portugal’s Weekend Newspaper, November 1, 2003). The news report made this summary of the event:

“Delegates attending the Vatican and United Nations inspired annual interfaith congress ‘The Future of God,’ held during October in Fatima, heard how the Shrine is to be developed into a centre where all the religions of the world will gather to pay homage to their various gods. The congress was held in the Paul VI Pastoral Centre and presided over by the Cardinal Patriarch of Lisbon, José da Cruz Policarpo.”

The Shrine’s rector, Msgr. Luciano Guerra, set out the ecumenical future for Fatima:

“The future of Fatima, or the adoration of God and His mother at this Shrine, must pass through the creation of a shrine where different religions can mingle. The inter-religious dialogue in Portugal, and in the Catholic Church, is still in an embryonic phase, but the Shrine of Fatima is not indifferent to this fact and is already open to being a universalistic place of vocation.”

Jesuit theologian Fr. George Dupuis, a principal speaker at the event, also emphasized this theme. He stated:

“The religion of the future will be a general converging of religions in a universal Christ that will satisfy all (ibid).”

The official statement released by the congress called for a non-proselytizing approach by all religions. It asserted:

“No one religion can irradiate another …. or strengthen itself by downplaying others. An open dialogue is the way to building bridges and tearing down walls of centuries of hate. What is needed is that each religion be true to its faith integrally and treat each religion on the same footing of equality with no inferior or superiority complexes (ibid).”

One should note that high Church dignitaries were present at the conference. It was opened by the Bishop of Leiria and Fatima Serafim Ferreira e Silva and was closed by the Cardinal Patriarch of Lisbon José Policarpo. The Vatican was represented by Archbishop Michael Fitzgerald, Prefect of the Pontifical Council for Inter-religious Dialogue. The three Prelates all spoke at the congress and endorsed the transformation of Fatima into a pan-religious centre. That is to say, it would be impossible to have a more official and solemn affirmation that this plan comes from the top of the Conciliar Church.

Here it behooves me to recall that several of the Prelates and theologians who had read the Third Secret stressed that it spoke about an enormous crisis in the Catholic Faith. In this context Our Lady would have assured the three children that Portugal would maintain the Catholic Faith. In Sister Lucy’s memoir of the apparitions, she ends the recount of the Second Secret with these words: “In Portugal the dogma of the Faith will always be preserved.” The “dogma of the Faith” Our Lady spoke of obviously supposes that only the Catholic Faith is the true faith.

Now then, by transforming Fatima into a sort of Pantheon where all the false gods would be worshiped along with the one true God, one can only surmise that the present day Vatican decided to subvert this prediction of Our Lady also. To clump together all the false religions to worship at Fatima seems an irony, a parody of the real Fatima. It is what the present day Vatican wants to impose on Catholic Portugal.

When one studies the History of the Chosen People in the Old Testament, it is clear that their major vice was to follow the bad customs of others peoples and their capital sin was to worship the false gods of those peoples. Many times God manifested His wrath over these offenses, and many times He chastised the Chosen People for them. We should take heed. For what the Hebrew people did then was less than what is being planned today. Yes, it was less, because they did not go so far as to build a temple to adore the false gods. Yet that is what the progressivists plan to do in Fatima.

Therefore, the stated aim of building a temple in Fatima that will be a centre to worship all the false gods is a sin similar to but much graver than the one committed by the Chosen People. It is also an enormous injury and provocation to Our Lady.

Once again, as in the other two initiatives, we see the same intent to challenge Our Lady. The three steps form in crescendo a colossal challenge made by Progressivism against Our Lady.

Conclusion

What will be the consequence of this provocation? It is no small matter to provoke and challenge Our Lady. Scriptures says that the blessing of a father firmly establishes the house of his children, but the curse of a mother uproots its very foundations (Eccles. 3:11). It is a patent counsel to avoid incurring the wrath of a mother. Progressivism is now deliberately provoking the wrath of Our Lady. It should be more cautious lest it find its foundations completely uprooted. It is my opinion and my prayer that a consummate chastisement would be forthcoming soon in response to this latest provocation.

I don’t know what else is necessary for conservatives and traditionalists to open their eyes and see just how evil these persons are at the top of Holy Mother Church.

THE HOLY NAME OF JESUS

"God has highly exalted Him and bestowed on Him the Name which is above every name,
that at the Name of Jesus
every knee should bow in heaven, and on earth and under the earth,
and every tongue confess that Jesus Christ is Lord,
to the glory of God the Father" ~~ Philippians 2:9-10

I C X C

Every Catholic should love and have great devotion to the Most Holy Name of JESUS, for this is the Name of our Divine Savior. More than that, this Name is our very Salvation: "There is salvation in no one else, for there is no other name under heaven given among men by which we must be saved" ~~ Acts 4:12

Yes, this is the teaching of Holy Mother Church. Contrary to popular ( anti-Catholic ) opinion, we do believe that our Divine Lord Jesus Christ is our Savior and Redeemer. We cannot be saved apart from Christ by calling upon the name of Mary or any saint ( although we certainly love them as our family in Christ ). Our salvation is in the Name of Jesus Christ, Who died for our sins and rose from the dead to give us a share in His divine Life! Praised be His Holy Name!

This is why the Church has long promoted devotion to the Most Holy Name of JESUS, and encourages her children to pray that Name often, invoking our God and Savior with His Name Above All Names.

I C X C

Monograms of the Holy Name Explained

IHCΣOYOΣ
PIEΣTOΣ

*IHS* This monogram of the Holy Name, common among Roman Rite Catholics, comes from the first three letters in the Greek spelling of the name of Jesus. Those letters are iota ( "I" ), eta ( "H" ) and sigma ( here rendered as its Roman equivalent: "S").

Variations: Sometimes the iota is rendered as a "J" ( hence, "JHS" ), or one will see the monogram in all Greek letters, or with the final sigma in a "C" shape ( hence "IHC" ), an alternate way of rendering the letter sigma. They all mean the same thing.

*IC X* This monogram is more common among Eastern Christians. It is composed of the first and last letters of Jesus' Name in Greek (iota and sigma) with the first and last letters of Christos, the Greek word for Christ (chi and sigma, respectively). The sigmas are both rendered in "C" form, resulting in "IC X".

This monogram is commonly written on ikons of Christ near His halo to identify Him, and in the phrase "IC X NIKE", meaning "Jesus Christ Conquers".

I C X C

Holy Name Devotions

The simplest form of devotion to the Most Holy Name of JESUS is the devout, loving recitation of that Name above all names. Each time you whisper His precious Name ... "Jesus" ... let it be a loving invocation to your Divine Savior and Lord. You can even make it part of a short prayer, as in saying: "Jesus, I love You!", "Praise You, Jesus", and or, Jesus, Son of God, have mercy on me! ( a form of the Jesus Prayer ).

Praise to the Holy Name of JESUS

O Glorious Name of Jesus,
gracious Name,
Name of love and of power!
Through You sins are forgiven,
enemies are vanquished,
the sick are freed from illness,
the suffering are made strong and cheerful.

You bring honor to believers, instruction to preachers,
strength to those who toil,
and sustenance to the weary.

Our love for You is ardent and glowing,
through You our prayers are heard.
The souls of those who contemplate You
are filled to overflowing;
and all the blessed in heaven
are filled with Your glory.
Grant that we too may reign with them
through this Your most Holy Name. Amen

PRAYERS OF REPARATION FOR BLASPHEMY

Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that shall take the name of the Lord his God in vain. ~~ Exodus 20:7

Golden Arrow

"May the most holy, most sacred, most adorable, most mysterious and unutterable Name of God be always praised, blessed, loved, adored and glorified in heaven on earth and under the earth, by all the creatures of God, and by the Sacred Heart of our Lord Jesus Christ in the most Holy Sacrament of the altar." - 1

This prayer is said to have been revealed by Christ Jesus to a Carmelite Nun of Tours in 1843 as a reparation for blasphemy. "This Golden Arrow will wound My Heart delightfully," He said, "and heal the wounds inflicted by blasphemy."

Praise to the Holy Name of Jesus

The Holy Name of our Savior is taken in vain so often. When we hear someone use the Name above all names as a common swear word, we can cross ourselves and reverence the precious Name being defamed. Another commendable practice involves the devout, fervent recitation of the following prayer:

May the Holy Name of Jesus be infinitely blessed!
May the Holy Name of Jesus be infinitely blessed!
May the Holy Name of Jesus be infinitely blessed!
May the Holy Name of Jesus be infinitely blessed!
May the Holy Name of Jesus be infinitely blessed!

Act of Reparation to the Sacred Heart of Jesus

O Sacred Heart of Jesus, animated with a desire to repair the outrages unceasingly offered to Thee, we prostrate before Thy throne of mercy, and in the name of all mankind, pledge our love and fidelity to Thee.

The more Thy mysteries are blasphemed, the more firmly we shall believe them, O Sacred Heart of Jesus!

The more impiety endeavors to extinguish our hope of immortality, the more we shall trust in Thy Heart, sole Hope of mankind!

The more hearts resist Thy Divine attractions, the more we shall love Thee, O infinitely amiable Heart of Jesus!

The more unbelief attacks Thy Divinity, the more humbly and profoundly we shall adore It, O Divine Heart of Jesus!

The more Thy holy laws are transgressed and ignored, the more we shall delight to observe them, O most holy Heart of Jesus!

The more Thy Sacraments are despised and abandoned, the more frequently we shall receive them with love and reverence, O most generous Heart of Jesus!

The more the imitation of Thy virtues is neglected and forgotten, the more we shall endeavor to practice them, O Heart, model of every virtue!

The more the devil labors to destroy souls, the more we shall be inflamed with desire to save them, O Heart of Jesus, zealous Lover of souls!

The more sin and impurity destroy the image of God in man, the more we shall try by purity of life to be a living temple of the Holy Spirit, O Heart of Jesus!

The more Thy Holy Church is despised, the more we shall endeavor to be her faithful children, O Sweet Heart of Jesus!

The more Thy True Vicar on earth is persecuted, the more will we honor him as the infallible head of Thy Holy Church, show our fidelity and pray for him, O kingly Heart of Jesus!

O Sacred Heart, through Thy powerful grace, may we become Thy apostles in the midst of a corrupted world, and be Thy crown in the kingdom of Heaven. Amen.

Nihil Obstat - John J. Clifford, S.J. Censor Liborum
Imprimatur - + Samuel A. Stritch, December 17, 1943 Archbishop of Chicago.

1 - "The Golden Arrow", Pieta Prayer Book, (Hickory Corners, MI: MLOR Corporation, 1995) 61. © MLOR Corporation 1995. ("Pictures or prayers may be reproduced for personal use, not for commercial purposes")
2 - "Act of Reparation", Holy Hour of Reparation booklet, pages 12-13; copyright © 1945 Soul Assurance Plan(TM), Chicago, IL.

"Catholics who remain faithful to Tradition,
even if they are reduced to but a handful,
they are THE TRUE CHURCH. They've got the churches, but we've got the faith"
-- Saint Athanasius, "Apostle of Tradition", 373 Anno Domini

The Holy Tridentine Roman Rite Mass

The Tridentine Mass takes its name from the Council of Trent ( 1545-63 ), under the watchful eye of Pope Saint Pius V. The "Tridentine Rite" is, therefore, more properly called the Ancient or Traditional Roman Rite. The last edition of its missal was published in 1962.

The traditional Roman Rite differs from the new rite -- the 1969 Novus Ordo. This “new Mass” omits about 70 percent of the traditional Mass prayers. Most consider the traditional Latin Mass to be much more formal, more dignified.

It’s emphasis is on the sacrifice of Jesus and the recognition of the “true presence” of Jesus—Body, Blood, Soul and Divinity—in the Holy Eucharist. The entire Mass focuses on the Consecration of the Body and Blood and on reception of Christ in Holy Communion. This is represented in the photograph below.

The priest and the faithful face forward to the altar...and to God. The Holy Traditional Tridentine Roman Rite Latin Mass is the manner in which Catholics worshiped The One True God for well over 1,000 years. For those over the age of 40, it is the Mass of their youth. For those too young to remember incense filled churches, Gregorian chant, and the reverent silence at Mass, the Tridentine rite offers a return to a profound manner of worship.

"If you live not in the body which is Christ, you are none of His. Whose, then, are you? You have been cut off and will wither, and like the branch pruned from the vine, you will burn in the fire - an end which may God's goodness keep far from you. So little does the Roman Church stand alone, as you think, that in the whole world any nation that in its pride dissents from her is in no way a church, but a council of heretics, a conventicle of schismatics, and a synagogue of Satan." [ Pope Saint Leo IX ]

"To use the words of the fathers of Trent, it is certain that the Church 'was instructed by Jesus Christ and His Apostles and that all truth was daily taught it by the inspiration of the Holy Spirit.' Therefore, it is obviously absurd and injurious to propose a certain 'restoration and regeneration' for her as though necessary for her safety and growth, as if she could be considered subject to defect or obscuration or other misfortune. Indeed these authors of novelties consider that a 'foundation may be laid of a new human institution,' and what Cyprian detested may come to pass, that what was a divine thing 'may become a human church.'" [Pope Gregory XVI, Mirari Vos, August 15, 1832.]

"Blind they are ...they pervert the eternal concepts of truth ...they are seen to be under the sway of a blind and unchecked passion for novelty ...despising holy and Apostolic Traditions they embrace other and vain, futile, uncertain doctrines, condemned by the Church." [ Pope Gregory XVI, Singular Nos, June 25, 1834. ]

Pope Saint Felix III

"Not to oppose error is to approve it; and not to defend truth is to suppress it; and indeed to neglect to confound evil men, when we can do it, is no less a sin than to encourage them."

“were even my father a heretic, I would gather the wood to burn him.”
"Se mio padre fosse un eretico raccoglierei io stesso la legna per bruciarlo." POPE PAUL IV

Quo Primum

Pope Saint Pius V - July 14, 1570

To Our Venerable Brethren: the Patriarchs, Primates, Archbishops, Bishops, and other Local Ordinaries in Peace and Communion with the Apostolic See -- Venerable Brethren, health and Apostolic Benediction!
From the very first, upon Our elevation to the chief Apostleship, We gladly turned our mind and energies and directed all out thoughts to those matters which concerned the preservation of a pure liturgy, and We strove with God's help, by every means in our power, to accomplish this purpose. For, besides other decrees of the sacred Council of Trent, there were stipulations for Us to revise and re-edit the sacred books: the Catechism, the Missal and the Breviary. With the Catechism published for the instruction of the faithful, by God's help, and the Breviary thoroughly revised for the worthy praise of God, in order that the Missal and Breviary may be in perfect harmony, as fitting and proper - for its most becoming that there be in the Church only one appropriate manner of reciting the Psalms and only one rite for the celebration of Mass - We deemed it necessary to give our immediate attention to what still remained to be done; the re-editing of the Missal as soon as possible.
Hence, We decided to entrust this work to learned men of our selection. They very carefully collated all their work with the ancient codices in Our Vatican Library and with reliable, preserved or emended codices from elsewhere. Besides this, these men consulted the works of ancient and approved authors concerning the same sacred rites; and thus they have restored the Missal itself to the original form and rite of the holy Fathers. When this work has been gone over numerous times and further emended, after serious study and reflection, We commanded that the finished product be printed and published as soon as possible, so that all might enjoy the fruits of this labor; and thus, priests would know which prayers to use and which rites and ceremonies they were required to observe from now on in the celebration of Masses.
Let all everywhere adopt and observe what has been handed down by the Holy Roman Church, the Mother and Teacher of the other churches, and let Masses not be sung or read according to any other formula than that of this Missal published by Us. This ordinance applies henceforth, now, and forever, throughout all the provinces of the Christian world, to all patriarchs, cathedral churches, collegiate and parish churches, be they secular or religious, both of men and of women - even of military orders - and of churches or chapels without a specific congregation in which conventional Masses are sung aloud in choir or read privately in accord with the rites and customs of the Roman Church. This Missal is to be used by all churches, even by those which in their authorization are made exempt, whether by Apostolic indult, custom, or privilege, or even if by oath or official confirmation of the Holy See, or have their rights and faculties guaranteed to them by any other manner whatsoever.
This new rite alone is to be used unless approval of the practice of saying Mass differently was given at the very time of the institution and confirmation of the church by Apostolic See at least 200 years ago, or unless there has prevailed a custom of a similar kind which has been continuously followed for a period of not less than 200 years, in which most cases We in no wise rescind their above-mentioned prerogative or custom. However, if this Missal, which we have seen fit to publish, be more agreeable to these latter, We grant them permission to celebrate Mass according to its rite, provided they have the consent of their bishop or prelate or of their whole Chapter, everything else to the contrary notwithstanding. All other of the churches referred to above, however, are hereby denied the use of other missals, which are to be discontinued entirely and absolutely; whereas, by this present Constitution, which will be valid henceforth, now, and forever, We order and enjoin that nothing must be added to Our recently published Missal, nothing omitted from it, nor anything whatsoever be changed within it under the penalty of Our displeasure.
We specifically command each and every patriarch, administrator, and all other persons or whatever ecclesiastical dignity they may be, be they even cardinals of the Holy Roman Church, or possessed of any other rank or pre-eminence, and We order them in virtue of holy obedience to chant or to read the Mass according to the rite and manner and norm herewith laid down by Us and, hereafter, to discontinue and completely discard all other rubrics and rites of other missals, however ancient, which they have customarily followed; and they must not in celebrating Mass presume to introduce any ceremonies or recite any prayers other than those contained in this Missal.
Furthermore, by these presents [this law], in virtue of Our Apostolic authority, We grant and concede in perpetuity that, for the chanting or reading of the Mass in any church whatsoever, this Missal is hereafter to be followed absolutely, without any scruple of conscience or fear of incurring any penalty, judgment, or censure, and may freely and lawfully be used. Nor are superiors, administrators, canons, chaplains, and other secular priests, or religious, of whatever title designated, obliged to celebrate the Mass otherwise than as enjoined by Us. We likewise declare and ordain that no one whosoever is forced or coerced to alter this Missal, and that this present document cannot be revoked or modified, but remain always valid and retain its full force notwithstanding the previous constitutions and decrees of the Holy See, as well as any general or special constitutions or edicts of provincial or synodal councils, and notwithstanding the practice and custom of the aforesaid churches, established by long and immemorial prescription - except, however, if more than two hundred years' standing.
It is Our will, therefore, and by the same authority, We decree that, after We publish this constitution and the edition of the Missal, the priests of the Roman Curia are, after thirty days, obliged to chant or read the Mass according to it; all others south of the Alps, after three months; and those beyond the Alps either within six months or whenever the Missal is available for sale. Wherefore, in order that the Missal be preserved incorrupt throughout the whole world and kept free of flaws and errors, the penalty for nonobservance for printers, whether immediately or immediately subject to Our dominion, and that of the Holy Roman Church, will be the forfeiting of their books and a fine of one hundred gold ducats, payable ipso facto to the Apostolic Treasury. Further, as for those located in other parts of the world, the penalty is excommunication latae sententiae, and such other penalties as may in Our judgment be imposed; and We decree by this law that they must not dare or presume either to print or to publish or to sell, or in any way to accept books of this nature without Our approval and consent, or without the express consent of the Apostolic Commissaries of those places, who will be appointed by Us. Said printer must receive a standard Missal and agree faithfully with it and in no wise vary from the Roman Missal of the large type ( secundum magnum impressionem).
Accordingly, since it would be difficult for this present pronouncement to be sent to all parts of the Christian world and simultaneously come to light everywhere, We direct that it be, as usual, posted and published at the doors of the Basilica of the Prince of the Apostles, also at the Apostolic Chancery, and on the street at Campo Flora; furthermore, We direct that printed copies of this same edict signed by a notary public and made official by an ecclesiastical dignitary possess the same indubitable validity everywhere and in every nation, as if Our manuscript were shown there. Therefore, no one whosoever is permitted to alter this notice of Our permission, statute, ordinance, command, precept, grant, indult, declaration, will, decree, and prohibition. Should know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul.
Given at Saint Peter's in the year of the Lord's Incarnation, 1570, on the 14th of July of the Fifth year of Our Pontificate.

Symbolum Apostolorum ~ THE APOSTLES' CREED

While the present form of the Apostles' Creed first appeared in the 6th century in the writings of Caesarius of Arles ( d 542 ), it can be traced in one form or another back to Apostolic times. Rufinus' Commentary on the Apostle's Creed ( ca. A.D. 407 ) contains the prayer in a form very close to what we have today. The Creed can also be found in a letter to Pope Julius I ( A.D. 340 ) and even earlier in a circa 200 document containing the Roman baptismal liturgy. It appears that originally this Creed was a baptismal creed summarizing the teachings of the Apostles and was given to the catechumens when they were baptized. Instead of the continuous prayer as we have it today, each line was rather in the form of a question to which the catechumen gave assent indicating he both understood and believed. Eventually this question and answer style was modified into the prayer form as we have it today. A partial indulgence is granted to the faithful who recite the Symbolum Apostolorum.

CREDO in Deum Patrem omnipotentem, Creatorem caeli et terrae. Et in Iesum Christum, Filium eius unicum, Dominum nostrum, qui conceptus est de Spiritu Sancto, natus ex Maria Virgine, passus sub Pontio Pilato, crucifixus, mortuus, et sepultus, descendit ad inferos, tertia die resurrexit a mortuis, ascendit ad caelos, sedet ad dexteram Dei Patris omnipotentis, inde venturus est iudicare vivos et mortuos. Credo in Spiritum Sanctum, sanctam Ecclesiam catholicam, sanctorum communionem, remissionem peccatorum, carnis resurrectionem, vitam aeternam. Amen.

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I believe in God the Father, Almighty, Maker of heaven and earth: And in Jesus Christ, his only begotten Son, our Lord: Who was conceived by the Holy Ghost, born of the Virgin Mary: Suffered under Pontius Pilate; was crucified, dead and buried: He descended into hell: The third day he rose again from the dead: He ascended into heaven, and sits at the right hand of God the Father Almighty: From thence he shall come to judge the quick and the dead: I believe in the Holy Ghost: I believe in the holy catholic church: the communion of saints: The forgiveness of sins: The resurrection of the body: And the life everlasting. Amen.

THE ATHANASIAN CREED

The Athanasian Creed, attributed to Saint Athanasius, also know as the Quicumque vult, was formerly recited at the office of Prime on Sundays and Trinity Sunday is the time when we renew our commitment to our Faith and the dogma Extra Ecclesiam Nulla Salus - "Outside the Church There is No Salvation." The Athanasian Creed is one of the four authoritative Creeds of Holy Mother Church ( The Apostle's Creed; Nicene Creed; and The Tridentine Creed, and it is not something that is an opinion but what every Roman Catholic must believe.

Quicumque vult salvus esse, ante omnia opus est, ut teneat catholicam fidem: Quam nisi quisque integram inviolatamque servaverit, absque dubio in aeternam peribit. Fides autem catholica haec est: ut unum Deum in Trinitate, et Trinitatem in unitate veneremur. Neque confundentes personas, neque substantiam seperantes. Alia est enim persona Patris alia Filii, alia Spiritus Sancti: Sed Patris, et Fili, et Spiritus Sancti una est divinitas, aequalis gloria, coeterna maiestas. Qualis Pater, talis Filius, talis Spiritus Sanctus. Increatus Pater, increatus Filius, increatus Spiritus Sanctus. Immensus Pater, immensus Filius, immensus Spiritus Sanctus. Aeternus Pater, aeternus Filius, aeternus Spiritus Sanctus. Et tamen non tres aeterni, sed unus aeternus. Sicut non tres increati, nec tres immensi, sed unus increatus, et unus immensus. Similiter omnipotens Pater, omnipotens Filius, omnipotens Spiritus Sanctus. Et tamen non tres omnipotentes, sed unus omnipotens. Ita Deus Pater, Deus Filius, Deus Spiritus Sanctus. Ita Dominus Pater, Dominus Filius, Dominus Spiritus Sanctus. Et tamen non tres Domini, sed unus est Dominus. Quia, sicut singillatim unamquamque personam Deum ac Dominum confiteri christiana veritate compelimur: ita tres Deos aut Dominos dicere catholica religione prohibemur. Pater a nullo est factus: nec creatus, nec genitus. Filius a Patre solo est: non factus, nec creatus, sed genitus. Spiritus Sanctus a Patre et Filio: non factus, nec creatus, nec genitus, sed procedens. Unus ergo Pater, non tres Patres: unus Filius, non tres Filii: unus Spiritus Sanctus, non tres Spiritus Sancti. Et in hac Trinitate nihil prius aut posterius, nihil maius aut minus: sed totae tres personae coaeternae sibi sunt et coaequales. Ita ut per omnia, sicut iam supra dictum est, et unitas in Trinitate, et Trinitas in unitate veneranda sit. Qui vult ergo salvus esse, ita de Trinitate sentiat. Sed necessarium est ad aeternam salutem, ut incarnationem quoque Domini nostri Iesu Christi fideliter credat. Est ergo fides recta ut credamus et confiteamur, quia Dominus noster Iesus Christus, Dei Filius, Deus et homo est. Deus est ex substantia Patris ante saecula genitus: et homo est ex substantia matris in saeculo natus. Perfectus Deus, perfectus homo: ex anima rationali et humana carne subsistens. Aequalis Patri secundum divinitatem: minor Patre secundum humanitatem. Qui licet Deus sit et homo, non duo tamen, sed unus est Christus. Unus autem non conversione divinitatis in carnem, sed assumptione humanitatis in Deum. Unus omnino, non confusione substantiae, sed unitate personae. Nam sicut anima rationalis et caro unus est homo: ita Deus et homo unus est Christus. Qui passus est pro salute nostra: descendit ad inferos: tertia die resurrexit a mortuis. Ascendit ad caelos, sedet ad dexteram Dei Patris omnipotentis: inde venturus est iudicare vivos et mortuos. Ad cuius adventum omnes homines resurgere habent cum corporibus suis: et reddituri sunt de factis propriis rationem. Et qui bona egerunt, ibunt in vitam aeternam: qui vero mala, in ignem aeternum. Haec est fides catholica, quam nisi quisque fideliter firmiterque crediderit, salvus esse non poterit. Amen.

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Whosoever wishes to be saved must, above all, keep the Catholic Faith. For unless a person keeps this Faith whole and entire, he will undoubtedly be lost forever. This is what the Catholic Faith teaches: we worship one God in the Trinity and the Trinity in unity. Neither confounding the Persons, nor dividing the substance. For there is one Person of the Father, another of the Son, another of the Holy Spirit. But the Father and the Son and the Holy Spirit have one divinity, equal glory, and coeternal majesty. What the Father is, the Son is, and the Holy Spirit is. The Father is uncreated, the Son is uncreated, and the Holy Spirit is uncreated. The Father is boundless, the Son is boundless, and the Holy Spirit is boundless. The Father is eternal, the Son is eternal, and the Holy Spirit is eternal. Nevertheless, there are not three eternal beings, but one eternal being. So there are not three uncreated beings, nor three boundless beings, but one uncreated being and one boundless being. Likewise, the Father is omnipotent, the Son is omnipotent, the Holy Spirit is omnipotent. Yet there are not three omnipotent beings, but one omnipotent being. Thus the Father is God, the Son is God, and the Holy Spirit is God. However, there are not three gods, but one God. The Father is Lord, the Son is Lord, and the Holy Spirit is Lord. However, there as not three lords, but one Lord. For as we are obliged by Christian truth to acknowledge every Person singly to be God and Lord, so too are we forbidden by the Catholic religion to say that there are three Gods or Lords. The Father was not made, nor created, nor generated by anyone. The Son is not made, nor created, but begotten by the Father alone. The Holy Spirit is not made, nor created, nor generated, but proceeds from the Father and the Son. There is, then, one Father, not three Fathers; one Son, not three sons; one Holy Spirit, not three holy spirits. In this Trinity, there is nothing before or after, nothing greater or less. The entire three Persons are co-eternal and co-equal with one another. So that in all things, as is has been said above, the Unity is to be worshipped in Trinity and the Trinity in Unity. He, therefore, who wishes to be saved, must believe thus about the Trinity. It is also necessary for eternal salvation that he believes steadfastly in the incarnation of our Lord Jesus Christ. Thus the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is both God and man. As God, He was begotten of the substance of the Father before time; as man, He was born in time of the substance of His Mother. He is perfect God; and He is perfect man, with a rational soul and human flesh. He is equal to the Father in His divinity, but inferior to the Father in His humanity. Although He is God and man, He is not two, but one Christ. And He is one, not because His divinity was changed into flesh, but because His humanity was assumed unto God. He is one, not by a mingling of substances, but by unity of person. As a rational soul and flesh are one man: so God and man are one Christ. He died for our salvation, descended into hell, and rose from the dead on the third day. He ascended into Heaven, sits at the right hand of God the Father almighty. From there He shall come to judge the living and the dead. At His coming, all men are to arise with their own bodies; and they are to give an account of their own deeds. Those who have done good deeds will go into eternal life; those who have done evil will go into the everlasting fire. This is the Catholic Faith. Everyone must believe it, firmly and steadfastly; otherwise he cannot be saved. Amen.

THE NICENE CREED

Symbolum Nicaenum, or Nicene Creed, has a complex history. It was first promulgated at the Council of Nicea ( A.D. 325 ), though in an abbreviated form from what we have below. Saint Athanasius attributes its composition to the Papal Legate to the Council, Hossius of Cordova. The Creed is also sometimes called the Nicene-Constantinoplan Creed since it appears in the Acts of the Council of Constantinople ( 381 ), but it is clear that this Council is not the source of that composition for it appears in complete form in the Ancoratus of Epiphanius of Salamis some seven years earlier in 374. In any case, it was this text that appears in the Acts of the Council of Constantinople that was formally promulgated at Chalcedon in 451 and has come down to us as our present Nicene Creed. It was at the councils of Nicea and Constantinople that the true nature of Jesus was defended against two heresies that had sprung up. The Arians denied Christ's divinity and the Monophysites denied Christ's humanity. The councils, drawing upon the traditions handed down to them from the Apostles, condemned both heresies and declared that Jesus was indeed both true God and true man.

Credo in unum Deum, Patrem omnipotentem, factorem caeli et terrae, visibilium omnium et invisibilium. Et in unum Dominum Iesum Christum, Filium Dei unigenitum, et ex Patre natum ante omnia saecula. Deum de Deo, Lumen de Luminem, Deum verum de Deo vero, genitum non factum, consubstantialem Patri; per quem omnia facta sunt. Qui propter nos homines et propter nostram salutem descendit de caelis. Et incarnatus est de Spiritu Sancto ex Maria Virgine, et homo factus est. Crucifixus etiam pro nobis sub Pontio Pilato, passus et sepultus est, et resurrexit tertia die, secundum Scripturas, et ascendit in caelum, sedet ad dexteram Patris. Et iterum venturus est cum gloria, iudicare vivos et mortuos, cuius regni non erit finis. Et in Spiritum Sanctum, Dominum et vivificantem, qui ex Patre Filioque procedit. Qui cum Patre et Filio simul adoratur et conglorificatur: qui locutus est per prophetas. Et unam, sanctam, catholicam et apostolicam Ecclesiam. Confiteor unum baptisma in remissionem peccatorum. Et expecto resurrectionem mortuorum, et vitam venturi saeculi. Amen.

:

I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible. And in one Lord, Jesus Christ, Son of God, only-begotten and of the Father born before all ages. God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father; through Whom all things were made. Who for us men and for our salvation came down from heaven. And was incarnate by the Holy Spirit from the Virgin Mary, and was made man. He was crucified for us under Pontius Pilate; suffered, and was buried, and rose the third day according to the Scriptures; sits at the right hand of the Father. And He will come again in glory to judge the living and the dead, and of His kingdom there shall be no end. And in the Holy Spirit, the Lord and life-giver, Who from the Father and the Son proceeds. Who, with the Father and the Son, is simultaneously adored and equally glorified: Who has spoken through the prophets. And one holy, catholic and apostolic Church. I confess one baptism for the remission of sins. And I look for the resurrection of the dead, and the life of the age to come. Amen.

Professio fidei Tridentinae
The Tridentine Creed

Pope Pius IV promulgated this creed in his Bull, Injunctium Nobis, in 1565, about year after the close of the Council of Trent. It begins by repeating the Nicene Creed, and then goes on to re-affirm dogmas of the Church that were then being attacked by Protestants. For a long time thereafter it was used in reconciling Protestants who wished to return to the Church. Although seldom used any more, it has never been abrogated and remains one of the four Creeds of the Holy Mother Church.

Ego N. firma fide credo et profiteor omnia et singula, quae continentur in Symbolo, quo Sancta Romana ecclesia utitur, videlicet:

Credo in unum Deum, Patrem omnipotentem, factorem caeli et terrae, visibilium omnium et invisibilium. Et in unum Dominum Iesum Christum, Filium Dei unigenitum, et ex Patre natum ante omnia saecula. Deum de Deo, Lumen de Lumine, Deum verum de Deo vero, genitum non factum, consubstantialem Patri; per quem omnia facta sunt. Qui propter nos homines et propter nostram salutem descendit de caelis. Et incarnatus est de Spiritu Sancto ex Maria Virgine, et homo factus est. Crucifixus etiam pro nobis sub Pontio Pilato, passus et sepultus est, et resurrexit tertia die, secundum Scripturas, et ascendit in caelum, sedet ad dexteram Patris. Et iterum venturus est cum gloria, iudicare vivos et mortuos, cuius regni non erit finis. Et in Spiritum Sanctum, Dominum et vivificantem, qui ex Patre Filioque procedit. Qui cum Patre et Filio simul adoratur et conglorificatur: qui locutus est per prophetas. Et unam, sanctam, catholicam et apostolicam Ecclesiam. Confiteor unum baptisma in remissionem peccatorum. Et expecto resurrectionem mortuorum, et vitam venturi saeculi. Amen.

Apostolicas et ecclesiasticas traditiones reliquasque eiusdem ecclesiae observationes et consitutiones firmissime admitto et amplector.

Item sacram Scripturam iuxta sensum eum, quem tenuit et tenet sancta mater Ecclesia, cuius et iudicare de vero sensu et interpretatione sacrarum Scripturarum, admitto, nec eam umquam nisi iuxta unanimem consensum Patrum accipiam et interpretabor.

Profiteor quoque septem esse vere et proprie Sacramenta novae legis, a Iesu Christo Domino nostro instituta, atque ad salutem humani generis, licet non omnia singulis, necessaria: scilicet Baptismum, Confirmationem, Eucharistiam, Poenitentiam, Extremam Unctionem, Ordinem et Matrimonium, illaque gratiam conferre, et ex his Baptismum, Confirmationem et Ordinem sine sacrilegio reiterari non posse.

Receptos quoque et approbatos ecclesiae catholicae ritus in supradictorum omnium Sacramentorum solemni administratione recipio et admitto.

Omnia et singula, quae de peccato originali et de iustificatione in sacrosancta Tridentina Synodo definita et declarata fuerunt, amplector et recipio.

Profiteor pariter, in Missa oferri Deo verum, proprium et propitiatorium sacrificium pro vivis et defunctis, atque in sanctissimo Eucharistiae Sacramento esse vere, realiter et substantialiter Corpus et Sanguinem, una cum anima et divinitate Domini nostri Iesu Christi, fierique conversionem totius substantiae panis in Corpus at totius substantiae vini in Sanguinem, quam conversionem Ecclesia catholica transsubstantiationem appellat. Fateor etiam sub altera tantum specie totum atque integrum Christum verumque Sacramentum sumi.

Constanter teneo, purgatorium esse, animasque ibi detentas fidelium suffragiis iuvari. Similiter et Sanctos, una cum Christo regnantes, venerandos atque invocandos esse, eosque orationes Deo pro nobis offerre, atque eorum reliquias esse venerandas.

Firmissime assero, imagines Christi ac Deiparae semper Virginis, necnon aliorum Sanctorum habendas et retiendas esse, atque eis debitum honorem et venerationem impertiendum.

Indulgentiarum etiam potestatem a Christo in Ecclesia relictam fuisse, illarumque usu christiano populo maxime salutarem esse affirmo.

Sanctam catholicam et apostolicam Ecclesiam romanam omnium ecclesiarum matrem et magistram agnosco, Romanoque Pontifici, beati Petri, Apostolorum principis, successori, ac Iesu Christi Vicario, veram obedientiam spondeo ac iuro.

Cetera item omnia a sacris canonibus et oecumenicis Conciliis, ac praecipue a sacrosancta Tridentina Synodo, et ab oecumenico Concilio Vaticano tradita, definita et declarata, praesertim de Romani Pontificis primatu et infallibili magesterio indubitanter recipio ac profiteor; simulaque contraria omnia, atque haereses quascumque ab Ecclesia damnatas et reiectas et anathematizatas ego pariter damno, reicio, et anathematizo.

Hanc veram catholicam fidem, extra quam nemo salvus esse potest, quam in praesenti sponte profiteor et veraciter teneo, eamdem integram, et inviolatam usque ad extremum vitae spiritum, constantissime, Deo adiuvante, retinere et confiteri, atque a meis subditis, vel illis, quorum cura ad me in munere meo spectabit, teneri, doceri et praedicari, quantum in me erit, curaturum, ego idem N. spondeo, voveo ac iuro. Sic me Deus adiuvet et haec sancta Dei Evangelia.

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I, ( name ), with firm faith believe and profess all and everything which is contained in the creed of Faith, which the holy Roman Church uses, namely:

"I believe in one God, the Father almighty, maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of God; born of the Father before all ages; God of God, light of light, true God of true God; begotten, not made; being of one substance with the Father; by whom all things were made. Who for us men and for our salvation, came down from heaven. And was incarnate by the Holy Ghost of the Virgin Mary; and was made man. He was crucified also for us, suffered under Pontius Pilate, and was buried. And on the third day He rose again according to the Scriptures. And ascended into heaven. He sits at the right hand of the Father. And He shall come again with glory to judge both the living and the dead; of whose kingdom there shall be no end. And I believe in the Holy Spirit, the Lord and giver of life, Who proceeds from the Father and the Son; Who together with the Father and the Son is adored and glorified; Who spoke by the Prophets. And in one, holy, catholic, and apostolic Church. I confess one baptism for the remission of sins. And I look for the resurrection of the dead. And the life of the world to come. Amen.

"The Apostolic and Ecclesiastical traditions and all other observances and constitutions of that same Church I most firmly admit and embrace.

"I likewise accept Holy Scripture according to that sense which our holy Mother Church has held and does hold, whose (office) it is to judge the true meaning and interpretation of Sacred Scriptures; I shall never accept nor interpret it otherwise than in accordance with the unanimous consent of the Fathers.

"I also profess that there are truly and properly seven Sacraments of the New Law instituted by Jesus Christ our Lord, and necessary for the salvation of mankind, although not all are necessary for each individual; these sacraments are Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Order, and Matrimony; and (I profess) that they confer grace, and that of these Baptism, Confirmation, and Order cannot be repeated without sacrilege. I also receive and admit the accepted and approved rites of the Catholic Church in the solemn administration of all the aforesaid Sacraments.

"I embrace and accept each and everything that has been defined and declared by the Holy Synod of Trent concerning original sin and justification.

"I also profess that in the Mass there is offered to God a true, proper sacrifice of propitiation for the living and the dead, and that in the most holy Sacrament of the Eucharist there is truly, really, and substantially present the Body and Blood together with the soul and divinity of our Lord Jesus Christ, and that there takes place a conversion of the whole substance of bread into the body, and of the whole substance of the wine into the blood; and this conversion the Catholic Church calls Transubstantiation.

"I also acknowledge that under one species alone the whole and entire Christ and the true Sacrament are taken.

"I steadfastly hold that Purgatory exists, and that the souls there detained are aided by the prayers of the faithful; likewise that the Saints reigning together with Christ should be venerated and invoked, and that they offer prayers to God for us, and that their relics should be venerated.

"I firmly assert that the images of Christ and of the Mother of God ever Virgin, and also of the other Saints should be kept and retained, and that due honor and veneration should be paid to them; I also affirm that the power of indulgences has been left in the Church by Christ, and that the use of them is especially salutary for Christian people.

"I acknowledge the holy Catholic and apostolic Roman Church as the mother and teacher of all Churches; and to the Roman Pontiff, the successor of blessed Peter, Prince of Apostles and Vicar of Jesus Christ, I promise and swear true obedience.

"Also all other things taught, defined, and declared by the sacred Canons and Ecumenical Councils, and especially by the sacred and holy Synod of Trent (and by the Ecumenical Council of the Vatican, particularly concerning the Primacy of the Roman Pontiff and his infallible teaching,*) I without hesitation accept and profess; and at the same time all things contrary thereto, and whatever heresies have been condemned, and rejected, and anathematized by the Church, I likewise condemn, reject, and anathematize.

"This true Catholic faith, outside of which no one can be saved, (and) which of my own accord I now profess and truly hold, I (name) do promise, vow, and swear that I will, with the help of God, most faithfully retain and profess the same to the last breath of my life as pure and inviolable, and that I will take care as far as lies in my power that it be held, taught, and preached by my subjects or by those over whom by virtue of my office I have charge, so help me God, and these holy Gospels of God."

SACRORUM ANTISTITUM ~ OATH AGAINST MODERNISM

( NOTE : On July 3, 1907, Saint Pius X issued a decree called Lamentabili Sane, listing and condemning the errors of the Modernists. Two months later in that same year, on September 8th, he issued an Encyclical Called Pascendi Dominici Gregis, a more lengthy explanatory discussion and condemnation of the heresy of Modernism. (3) Three years later, on September 1, 1910, he issued the below included motu proprio entitled Sacrorum Antistitum in which he mandated that an Oath Against Modernism, the text of which was prescribed in the motu proprio, be taken by all Catholic clergy before being ordained to the subdiaconate.

That mandate was not rescinded until 1967, (4) and this is the important point. The requirement that all Catholic seminarians who were being ordained to the subdiaconate on their way to the priesthood take the Oath Against Modernism was not rescinded until more than one year after the closing of Vatican II. (5) Every Catholic priest ordained between the years 1910 and 1967 was obliged to take the Oath Against Modernism.

The implications are startling. Every single bishop, Archbishop, and Cardinal who participated in Vatican II and every single Vatican II perimus ( expert advisor ) who was also a priest, without exception, had taken the Oath Against Modernism mandated for all Catholic clergy by Pope Saint Pius X in 1910 and not rescinded by the Vatican until 1967. To use a portion of the words of the oath, every single participant in Vatican II was under an oath-bound obligation to God Almighty "with due reverence [to] submit and adhere with [his] whole heart to the condemnations, declarations, and all prescripts contained in the encyclical Pascendi and in the decree Lamentabili". )

Declared by His Holiness Pope Saint Pius X, September 1, 1910.

To be sworn to by all clergy, pastors, confessors, preachers, religious superiors, and professors in philosophical-theological seminaries.

I . . . . firmly embrace and accept each and every definition that has been set forth and declared by the unerring teaching authority of the Church, especially those principal truths which are directly opposed to the errors of this day. And first of all, I profess that God, the origin and end of all things, can be known with certainty by the natural light of reason from the created world (see Romans 1:90 ), that is, from the visible works of creation, as a cause from its effects, and that, therefore, his existence can also be demonstrated: Secondly, I accept and acknowledge the external proofs of revelation, that is, divine acts and especially miracles and prophecies as the surest signs of the divine origin of the Christian religion and I hold that these same proofs are well adapted to the understanding of all eras and all men, even of this time. Thirdly, I believe with equally firm faith that the Church, the guardian and teacher of the revealed word, was personally instituted by the real and historical Christ when he lived among us, and that the Church was built upon Peter, the prince of the apostolic hierarchy, and his successors for the duration of time. Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical' misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue to develop indefinitely. Fifthly, I hold with certainty and sincerely confess that faith is not a blind sentiment of religion welling up from the depths of the subconscious under the impulse of the heart and the motion of a will trained to morality; but faith is a genuine assent of the intellect to truth received by hearing from an external source. By this assent, because of the authority of the supremely truthful God, we believe to be true that which has been revealed and attested to by a personal God, our creator and Lord.

Furthermore, with due reverence, I submit and adhere with my whole heart to the condemnations, declarations, and all the prescripts contained in the encyclical Pascendi and in the decree Lamentabili, especially those concerning what is known as the history of dogmas. I also reject the error of those who say that the faith held by the Church can contradict history, and that Catholic dogmas, in the sense in which they are now understood, are irreconcilable with a more realistic view of the origins of the Christian religion. I also condemn and reject the opinion of those who say that a well-educated Christian assumes a dual personality-that of a believer and at the same time of a historian, as if it were permissible for a historian to hold things that contradict the faith of the believer, or to establish premises which, provided there be no direct denial of dogmas, would lead to the conclusion that dogmas are either false or doubtful. Likewise, I reject that method of judging and interpreting Sacred Scripture which, departing from the tradition of the Church, the analogy of faith, and the norms of the Apostolic See, embraces the misrepresentations of the rationalists and with no prudence or restraint adopts textual criticism as the one and supreme norm. Furthermore, I reject the opinion of those who hold that a professor lecturing or writing on a historico-theological subject should first put aside any preconceived opinion about the supernatural origin of Catholic tradition or about the divine promise of help to preserve all revealed truth forever; and that they should then interpret the writings of each of the Fathers solely by scientific principles, excluding all sacred authority, and with the same liberty of judgment that is common in the investigation of all ordinary historical documents.

Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact-one to be put on a par with the ordinary facts of history-the fact, namely, that a group of men by their own labor, skill, and talent have continued through subsequent ages a school begun by Christ and his apostles. I firmly hold, then, and shall hold to my dying breath the belief of the Fathers in the charism of truth, which certainly is, was, and always will be in the succession of the episcopacy from the apostles. The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.

I promise that I shall keep all these articles faithfully, entirely, and sincerely, and guard them inviolate, in no way deviating from them in teaching or in any way in word or in writing. Thus I promise, this I swear, so help me God.

The devotion was traditionally recited in Roman Catholic churches, convents, and monasteries three times daily: 6:00 am, noon, and 6:00 pm ( many churches still follow the devotion, and some practice it at home ).

Angelus

V. Angelus Domini nuntiavit Mariae;

R. Et concepit de Spiritu Sancto

Ave Maria, gratia plena, Dominus tecum. Benedicta tu in mulieribus, et benedictus fructus ventris tui, Iesus. Sancta Maria, Mater Dei, ora pro nobis peccatoribus, nunc, et in hora mortis nostrae. Amen.

V. Ecce Ancilla Domini,

R. Fiat mihi secundum verbum tuum.

Ave Maria, gratia plena, Dominus tecum. Benedicta tu in mulieribus, et benedictus fructus ventris tui, Iesus. Sancta Maria, Mater Dei, ora pro nobis peccatoribus, nunc, et in hora mortis nostrae. Amen.

V. Et Verbum caro factum est,

R. Et habitávit in nobis.

Ave Maria, gratia plena, Dominus tecum. Benedicta tu in mulieribus, et benedictus fructus ventris tui, Iesus. Sancta Maria, Mater Dei, ora pro nobis peccatoribus, nunc, et in hora mortis nostrae. Amen.

V. Ora pro nobis, sancta Dei Genetrix,

R. Ut digni efficiamur promissionibus Christi.

Gratiam tuam, quaesumus, Domine, méntibus, nostris infúnde; ut qui, Angelo nuntiánte, Christi Filii Tui Incarnationem cognóvimus, per passiónem eius et crucem, ad resurrectiónis gloriam perducámur. Per eundem Christum Dominum nostrum.

Amen.

V. The Angel of the Lord declared unto Mary;

R. And she conceived of the Holy Ghost

Hail Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and at the hour of our death. Amen.

V. Behold the handmaid of the Lord,

R. Be it done unto me according to Thy word.

Hail Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and at the hour of our death. Amen.

V. And the Word was made flesh,

R. And dwelt among us.

Hail Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and at the hour of our death. Amen.

V. Pray for us, O holy Mother of God,

R. That we may be made worthy of the promises of Christ.

Pour forth, we beseech Thee, O Lord, Thy grace into our hearts; that we, to whom the Incarnation of Christ Thy Son has been made known by the message of an Angel, may, by His passion and cross, be brought to the glory of His resurrection. Through the same Christ our Lord.

Amen.

Compare...
Traditional Latin Mass

Atmosphere of Reverent Worship :
Peaceful, otherworldly atmosphere. Emphasis on individual 'lifting his heart & mind to God.' The faithful direct their prayer and attention to God, not each other."

Profound Reverence for His Real Presence :
Sixteen genuflections. The hands of the priest alone touch the consecrated host. Communion given only on tongue.

Fidelity to Catholic Doctrine :
Over the course of a year, all facets of Roman Rite Catholicism are presented.

Antiquity :
Bulk of Sunday prayers & their arrangement goes back at least to 300s and 400s AD. Canon essentially the same since Blessed Saint Ambrose ( 397 Anno Dómini ).

Stability :
Everything regulated by precise tradition to protect the purity of worship and doctrine.

Priest is Sacrificer:
Priest faces tabernacle, cross and altar ( symbolically toward God ). Priest performs all the actions & recites all the prayers of the Mass.

Wit....
Modern Mass at your parish

Social, Classroom, Entertainment Atmosphere :
Constant standing, sitting, amplified noise; atmosphere like a public meeting. Emphasis on 'instruction.' Socializing in church before & after service, and handshaking during.

Indifference, Irreverence towards Real Presence :
Only three genuflections required. Lay men & women distribute communion. Communion given in hand - a practice protestants introduced to deny Christ's Real Presence.

Systematic Omission of Catholic Doctrines :
New and or 'revised' prayers systematically omit all references to hell; judgment; punishment for sin; merits of the Saints; the One True Church; the souls of the departed; and heavenly miracles.

Novelty :
Traditional Sunday prayers omitted, or stripped of doctrines, and 'rearranged' from the 1960s to this day. Only 17% of old prayers remain. Chunks of ancient Canon are now 'optional'. The words of consecration, Christ's own words "For you and for many" have been changed. Three substitute 'Canons' invented & introduced in 1960s, with more invented later.

Constant Change :
Options, options and more options. Individual priests & parish liturgy committees get to pick, drop or invent texts to push whatever they think the faithful should believe.

Priest is "President", Actor :
Priest faces people instead of symbolically "toward God." Priest sits off to side. His functions given away to lay men and women whose hands have not been consecrated to hold the precious Body of Christ Jesus, nor have they been given the Holy Sacrament of Holy Orders to perform priestly duties.