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Traditional Devotion : † Dominica Pentecostes ~ Pentecost Sunday (Whit Sunday) †
Robert Drobot | Anno Dómini 12 June 2011 | Most Holy Trinity

Posted on 06/12/2011 9:06:41 AM PDT by Robert Drobot

Extra Ecclesiam Nulla Salus

† Traditional Sunday Propers †

† Dominica Pentecostes ~ Pentecost Sunday (Whit Sunday) †

† Statio ad S. Petrum ~ Station at Saint Peter's †

Anno Dómini 12 June 2011

Commemorating The Feast of
Saint Anthony of Padua, Doctor of the Church

( Observed A.D. 13 June 2011 )

Color: Sanguineus/Red Vestments ~ II Classis ~ Second Class Observance

Spíritus Dómini replévit orbem terrarum.... ~ ~ The Spirit of the Lord hath filled the whole world....

"....Paráclitus autem Spíritus Sanctus, quern mittet Pater in nómine Meo, ille vos docébit ómnia, et suggeret vobis ómnia quæcúmquæ dixero vobis ~ ~ Paraclete, the Holy Ghost, whom the Father will send in My Name, He will teach you all things, and bring all things to your mind, whatsoever I shall have said to you...."

".... be filled with the knowledge of His will ...." ~ Colossians 1:9

The Miracle of Transubstantiation, in the presence of, and for, the many,
everywhere in the world,
wherever Holy Mass is celebrated.

Praise be the grace and glory of the Most Holy Trinity,
through our Holy Lord and Savior Jesus Christ.

"Nothing is so consoling, so piercing, so thrilling, so overcoming, as the Mass, said as it is among us.
I could attend Mass forever, and not be tired.
It is not a mere form of words; it is a great action.
The greatest action that can be on earth. It is. . .the vocation of the Eternal."

-- Cardinal Blessed John Henry Newman


Cardinal Deacon of San Giorgio in Velabro




TOPICS: Apologetics; Catholic; Worship
KEYWORDS: consecration; eucharist; supplication; transubstantiation
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The Month of June is Dedicated to

The Sacred Heart of Jesus

Modern times have seen a decline in the practice of piety such as the devotion to the Sacred Heart of Jesus, with some people fearing that these devotions smack of a nineteenth-century overly emotionalistic piety. Such a decline in devotion to the Sacred Heart has been compounded with the mistaken view that it is founded solely upon the private revelations made to St Margaret Mary Alacoque, a simple and humble seventeenth-century French nun. Sadly, this has meant that many people now view the devotion as something incompatible in some sense with the spirit and culture of ecclesiastical life in the wake of Vatican II. Nothing could be further from the truth!

When Pius XII wrote the encyclical Haurietis aquas (15 May 1956), the devotional form though certainly still strong was nonetheless in crisis. Moves towards liturgical reform sought an extreme sobriety in expression, together with a theological mindset that sought to steer entirely by Scripture and the Fathers. Pius XII sought to display the enduring significance of Sacred Heart devotion, deeply linked as he saw it to the central mystery of Christ. Joseph Ratzinger would later point out that the questions addressed in Haurietis aquas were presupposed, rather than superseded, in the liturgical reform of Vatican II.

Pius XII begins with the prophetic words of Isaiah 12:3, of which Jesus proclaims himself the fulfillment in his Easter mystery in John 7:37–39. This, he writes, comes naturally to mind when recalling the reasons for the institution of this feast throughout the Church by Pius IX. Haurietis aquas seeks to prove that Sacred Heart devotion is not invented by Margaret Mary Alacoque; rather, the revelation she received yields nothing new. It was because the private revelation received by her was so in keeping with theological tradition that the devotion revealed to her was promulgated. Pius XII writes: “the devotion […] to the love of God and to Jesus Christ for the human race by means of the revered symbol of the pierced heart of the crucified redeemer has never been altogether unknown to the piety of the faithful, although it has become more clearly known […] in quite recent times.” Thus, devotion to the Sacred Heart is deeply rooted in Scripture and patristic theology, a worship of the love with which God, through Jesus, loved us, and at the same time, an exercise of our love by which we are related to God and to other people.

The essence of this devotion is a veneration of the person of Jesus Christ from the perspective of his divine and human love. This love was revealed through his sacred humanity, and is symbolized by his wounded physical heart. In the words of Pius XII: “When we adore the Sacred Heart of Jesus Christ, we adore in it and through it both the uncreated love of the divine Word and His human love , […] because both loves moved our Redeemer to sacrifice Himself for us and for the whole Church, his spouse.”

Prayer to the Sacred Heart of Jesus

O most Sacred Heart of Jesus, fountain of every blessing, I adore you, I love you and with true sorrow for my sins, I offer You this poor heart of mine.

Make me humble, patient, pure and wholly obedient to Your will. Grant, good Jesus, that I may live in You and for You.

Protect me in the midst of danger, comfort me in my afflictions, give me health of body, assistance in my temporal needs, Your blessing on all that I do, and the grace of a holy death. Amen.


1 posted on 06/12/2011 9:06:48 AM PDT by Robert Drobot
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"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. ]


2 posted on 06/12/2011 9:11:07 AM PDT by Robert Drobot (Quaeras de dubiis, legem ben,e discere si vis)
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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.


3 posted on 06/12/2011 9:16:01 AM PDT by Robert Drobot (Quaeras de dubiis, legem ben,e discere si vis)
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Commemorating The Feast of
Saint Anthony of Padua, Doctor of the Church

( Observed A.D. 13 June 2011 )

Today is the feast day of Saint Anthony of Padua, called “Ark of the Covenant” for his profound knowledge of Scriptures and “Hammer of Heretics” for his skill in applying that knowledge in polemics. It is customary in the churches of many Western nations to place the statue of Saint Anthony in a special place of honor to be venerated by the faithful on his feast day.

When I visited Assisi in 1950, I admired a picture of the Saint painted by Giotto, which is said to be the image most closely resembling him that exists. It presents a strong man with a thick bull-like neck, a serious expression, an imperious gaze, and a majestic attitude that gives the impression of the Doctor of the Church he was later declared to be. I bought some reproductions of this picture by Giotto.

I also bought some other picture that represented Saint Anthony that was sold at the door of the church. This one was not by Giotto, but by some unknown author who portrayed the common picture of Saint Anthony. It showed a young man with soft skin, pink cheeks, and the mindless and somewhat foolish air of one who does not understand anything. In his arms he is holding a Child Jesus, who appears to not understand what he is doing in the arms of that man. He has the air of someone who says: “I am sorry to be here, it probably happened by some mistake. But it seems that we will still have to bear this for a while.” In St. Anthony’s face, there is nothing that expresses the Doctor of the Church, the man who was considered the greatest expert in Scriptures of his time.

He knew everything in Scriptures and used to quote it by heart; he knew even its most arcane and difficult passages. He was not only able to quote such texts, but used to comment on them and draw concrete consequences from them to smash the heretics and to encourage the faithful.

He was also an extraordinary polemicist who would debate the heretics – not have ecumenical dialogues with them, let me note in passing – and destroy them by demolishing their arguments. God used to confirm His support for Saint Anthony by working miracles while he was preaching. This twofold show of arms: a powerful debate followed by miracles was what earned him the title “Hammer of Heretics.” His life had nothing to do with the insipid and ecumenical St. Anthony presented on the holy cards that so many people have.

The militant Saint Anthony is the authentic one, depicting the way he lived on earth in his times and the way he is now in Heaven. But today his true moral physiognomy, which the Church presents as a model, has almost completely disappeared. The figure that replaced him is a sentimental one only concerned about giving graces and favors. There is a fundamental difference in the physical figure, but most of all, there is a fundamental difference in the moral figure of Saint Anthony.

In addition to being honored with the aforementioned titles – Ark of the Covenant and Hammer of the Heretics – Saint Anthony is also the Patron of the Army. The reason for that is linked to two incidents where, from Heaven, he intervened in a militant way.

The first was when a Spanish fleet was besieging the Muslim city of Oram and facing a long and fruitless siege. In such circumstance, the Spanish Admiral went to a statue of St. Anthony to ask his intercession. He told Saint Anthony that he, the Admiral, could do nothing more without some extraordinary help. Then he turned over his insignias of command to the statue and placed his Admiral’s hat on its head. Then he asked Saint Anthony to take command of the siege against Oram and conquer the city. Soon after this, the Moors suddenly left the city. Some who were captured and interrogated related that they had seen a Friar coming from Heaven with an Admiral’s hat on his head. He threatened the pagan Muslims that he would send fire from Heaven upon them unless they left the city. In face of this peril, the pagans found it more prudent to leave.

The second incident took place in Rio de Janeiro when it was being attacked by the French Calvinist fleet. The Calvinists had a great advantage over the Brazilian Catholics, who could no longer offer an effective resistance. At that point, the Franciscan Friars took a statue of Saint Anthony from their monastery to a central square in Rio and set it on a column.

The simple presence of the statue began to provoke a general enthusiasm for the fight. Very soon a large number of young men entered the army. With this, it was possible to retake lost positions, reorganize the resistance and make an efficacious counter-attack. In a short time, the Calvinists were defeated and left the Brazilian shore. The fact that Brazil did not become a Calvinist country is due in no small part to that marvelous presence of a statue of Saint Anthony.

The common devotion to Saint Anthony normally does not mention things like this. He is presented as a sweet, foolish saint who only likes to arrange marriages and enjoy his feast day. This kind of sentimental piety distorted the physiognomy of the great Saint Anthony to hide his militancy.

I think that we have the obligation to correct this false piety and help restore the true moral physiognomy of the saints. For it is easy to see that this distortion has been effected not only with Saint Anthony, but also with many other saints.

Let us ask Saint Anthony to give us the necessary graces to help extirpate this false piety and to become enthusiastic admirers of Catholic militancy, as he was.

Α Ω


4 posted on 06/12/2011 9:38:22 AM PDT by Robert Drobot (Quaeras de dubiis, legem ben,e discere si vis)
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CALENDAR of the SAINTS

Anno Dómini 12 June 2011

by Matthäus GÜNTHER
( Begun : A.D. 1705, Tritschengreith, Completed A.D. 1788 )

"....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


108 Blessed Polish Martyrs

Polish Roman Catholics murdered for their faith by the Nazis during World War II.

Blessed Adalbert Nierychlewski
Blessed Adam Bargielski
Blessed Aleksy Sobaszek
Blessed Alfons Maria Mazurek
Blessed Alicja Maria Jadwiga Kotowska
Blessed Alojzy Liguda
Blessed Anastazy Jakub Pankiewicz
Blessed Anicet Koplinski
BlessedAntoni Beszta-Borowski
Blessed Antoni Julian Nowowiejski
Blessed Antoni Leszczewicz
Blessed
Blessed Antoni Rewera
Blessed
Blessed Antoni Swiadek
Blessed Antoni Zawistowski, priest (1882-1942 KL Dachau)
Blessed Boleslas Strzelecki
Blessed Bronislaw Komorowski, priest (1889-22.3.1940 KL Stutthof)
Blessed Bronislaw Kostkowski, alumnus (1915-1942 KL Dachau)
Blessed Brunon Zembol
Blessed Czeslaw Jozwiak (1919-1942 guillotined in a prison in Dresden)
Blessed Dominik Jedrzejewski, priest (1886-1942 KL Dachau)
Blessed Edward Detkens, priest (1885-1942 KL Dachau)
Blessed Edward Grzymala, priest (1906-1942 KL Dachau)
Blessed Edward Kazmierski (1919-1942 guillotined in a prison in Dresden)
Blessed Edward Klinik (1919-1942 guillotined in a prison in Dresden)
Blessed Emil Szramek, priest (1887-1942 KL Dachau)
Blessed Ewa Noiszewska, sister (1885-1942, executed at Góra Pietrelewicka in Slonim)
Blessed Fidelis Chojnacki
Blessed Florian Stepniak, friar, priest (1912-1942 KL Dachau)
Blessed Franciszek Dachtera, priest (1910-23.8.1942 KL Dachau)
Blessed Franciszek Drzewiecki, friar, priest (1908-1942 KL Dachau); (1908-1942)

A member of the Sons of Divine Providence, he was condemned to heavy work in the plantation of Dachau. While he was bending over tilling the soil, he would adore the consecrated hosts kept in a small box in front of him. As he was going to the gas-chamber, he encouraged his companions, saying “We offer our life for God, for the Church and for our Country”


Blessed Franciszek Kesy (1920-1942 guillotined in a prison in Dresden)
Blessed Francis Rogaczewski
Blessed Franciszek Roslaniec, priest (1889-1942 KL Dachau)
Blessed Franciszek Stryjas, (1882-1944 KL in a Kalisz prison).
Blessed Grzegorz Boleslaw Frackowiak, friar (1911-1943 guillotined in Dresden)
Blessed Henryk Hlebowicz, priest (1904-1941 shot in Borysewo)
Blessed Henryk Kaczorowski
Blessed Henryk Krzysztofik, friar, priest (1908-1942 KL Dachau)
Blessed Hilary Pawel Januszewski, friar, priest (1907-1945 KL Dachau)

A Carmelite who managed to survive in the camp of Dachau and go free. In Feburary 1942, a typhoid epidemic spread. Blessed Hilary offered to serve those who were dying in an isolated make-shift building. He contracted typhoid and died there.


Blessed Jan Antonin Bajewski, friar, priest (1915-1941 KL Auschwitz)


Blessed Jan Nepomucen Chrzan
Blessed Jarogniew Wojciechowski (1922-1942 guillotined in a prison in Dresden)
Blessed Jerzy Kaszyra, friar,priest (1910-1943, burnt to death in Rosica)
Blessed Jozef Achilles Puchala, friar, priest (1911-1943)
Blessed Jozef Cebula, friar, priest (1902-1941 KL Mauthausen)
Blessed Jozef Czempiel, priest (1883-1942 KL Mauthausen)
Blessed Jozef Innocenty Guz, friar, priest (1890-1940 KL Sachsenhausen)
Blessed Jozef Jankowski, friar,priest, (1910 - 16.10.1941), beaten to death in German death camp Auschwitz by kapo.
Blessed Jozef Kowalski
Blessed Jozef Kurzawa, priest (1910-1940)
Blessed Jozef Kut, priest (1905-1942 KL Dachau)
Blessed Jozef Pawlowski, priest (1890-9.1.1942 KL Dachau)
Blessed Jozef Stanek, friar, priest (1916-23.9.1944), tortured and mudered in Warsaw
Blessed Jozef Straszewski, priest (1885-1942 KL Dachau)
Blessed Jozef Zaplata, friar (1904-1945 KL Dachau)
Blessed Julia Rodzinska, sister (1899-20.2.1945 died in German death camp Stutthof); (1899-1945)

A Dominican, she died in the extermination camp of Stuthoff, having contract typhoid serving the Jewish women prisoners in a hut for which she had volunteered.


Blessed Karol Herman Stepien, friar, priest (1910-1943)
Blessed Katarzyna Celestyna Faron, sister (1913-1944 KL Auschwitz); (1913-1944)

Arrested by the Gestapo and condemned in Auschwitz camp. She prayerfully accepted all the painful tortures focused upon her dying on Easter Sunday 1944.


Blessed Kazimierz Gostynski, priest (1884-1942 KL Dachau)
Blessed Kazimierz Grelewski, priest (1907-1942 KL Dachau)
Blessed Kazimierz Sykulski, priest (1882-1942 KL Auschwitz)
Blessed Krystyn Gondek, friar, priest (1909-1942)
Blessed Leon Nowakowski, priest (1913-1939)
Bishop Blessed Leon Wetmanski(1886-1941, German death camp Dzialdowo)
Blessed Ludwik Gietyngier
Blessed Ludwik Mzyk
Blessed Ludwik Pius Bartosik, friar, priest (1909-1941 KL Auschwitz)

Franciscans of Niepokalanow. These were the closest collaborators of St Maximilian Kolbe in the fight for God’s cause and together suffered and helped each other spiritually in their offering their lives at Auschwitz


Blessed Maksymilian Binkiewicz, priest (1913-24.7.1942, beaten died in German death camp Dachau)
Blessed Marcin Oprzadek, friar (1884-1942 KL Dachau)
Blessed Maria Antonina Kratochwil, sister (1881-1942)
Blessed Maria Klemensa Staszewska, sister (1890-1943 KL Auschwitz)
Blessed Marian Gorecki, priest (1903-22.3.1940 KL Stutthof)
Blessed Marian Konopinski, priest (1907-1.1.1943 KL Dachau)
Blessed Marian Skrzypczak, priest (1909-1939 shot in Plonkowo)
Blessed Marianna Biernacka (1888-1943)

that offered her life for her unborn grand child and was executed instead of it on July 13th, 1943


Blessed Marta Wolowska, sister (1879-1942, executed at Góra Pietrelewicka in Slonim)
Blessed Michal Czartoryski, friar, priest (1897-1944)
Blessed Michal Ozieblowski, priest (1900-1942 KL Dachau)
Blessed Michal Piaszczynski, priest (1885-1940 KL Sachsenhausen)
Blessed Michal Wozniak, priest (1875-1942 KL Dachau)
Blessed Mieczyslaw Bohatkiewicz, priest (1904-4.3.1942 shot in Berezwecz)
Blessed Mieczyslawa Kowalska, siter (1902-1941 KL Dzialdowo)
Blessed Narcyz Putz, priest (1877-1942 KL Dachau)
Blessed Narcyz Turchan, friar, priest (1879-1942 KL Dachau)
Blessed ATALIA TULASIEWICZ (1906-1945)

A leader in the apostolate of lay people. During the occupation, she volunteered to leave for the Third Reich together with of ther women condemned to do heavy work in order to give them spiritual comfort. When the Gestapo found out, she was arrested, tortured and humiliated in public and was condemned to death in the Rawensbruck camp. On Good Friday, with the strength that was still in her, she climbed a stool in the hut and gave a talk to the prisoners on the passion and resurrection of Jesus. Two days later, they brought her to die in a gas-chamberPiotr Bonifacy Z|ukowski, friar (1913-1942 KL Auschwitz).


Blessed Piotr Edward Dankowski, priest (1908-3.4.1942 KL Auschwitz)
Blessed Roman Archutowski, priest (1882-1943 KL Majdanek)
Blessed Roman Sitko, priest (1880-1942 KL Auschwitz)
Blessed Stanislaw Kubista, friar, priest (1898-1940 KL Sachsenhausen)
Blessed Stanislaw Kubski, friar, priest (1876-1942 KL Dachau)
Blessed Stanislaw Mysakowski, priest (1896-1942 KL Dachau)
Blessed Stanislaw Pyrtek, priest (1913-4.3.1942 shot in Berezwecz)
Blessed Stanislaw Starowieyski, father of a family (1895-13.4.1940/1 KL Dachau)
Blessed Stanislaw Tymoteusz Trojanowski, friar (1908-1942 KL Auschwitz)
Blessed Stefan Grelewski, priest (1899-1941 KL Dachau)
Blessed Symforian Ducki, friar (1888-1942 KL Auschwiitz)
Blessed Tadeusz Dulny, alumnus (1914-1942 KL Dachau)
Blessed Wincenty Matuszewski, priest (1869-1940)
Blessed Wladyslaw Bladzinski, friar, priest (1908-1944)
Blessed Wladyslaw Demski, priest (1884-28.5.1940, German death camp Sachsenhausen)
Bishop Blessed Wladyslaw Goral,(1898-1945 KL Sachsenhausen)
Blessed Wladyslaw Mackowiak, priest (1910-4.3.1942 shot in Berezwecz)
Blessed Wladyslaw Maczkowski, priest (1911-20.8.1942 KL Dachau)
Blessed Wladyslaw Miegon, priest, commandor leutnant (1892-1942 KL Dachau)
Blessed Wlodzimierz Laskowski, priest (1886-1940 KL Gusen)
Blessed Zygmunt Pisarski, priest (1902-1943)
Blessed Zygmunt Sajna, priest (1897-1940 prison Palmiry)

Α Ω

Saint Amphion of Nicomedia, Martyr

Priest during the reign of Valerius Maximianus Galerius. Earliest known bishop of Epiphania, Cilicia (in modern Turkey) in 325. Attended the Council of Nicaea. Bishop of Nicomedia; opposed the Arians who were just starting to spread in the area. Writer whose works were recommended by Saint Athanasius of Alexandria for their defense of the faith. Suffered in the persecutions of Diocletian.

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Bishop Saint Ampliatus, Martyr

Bishop and martyr, mentioned by Blessed Apostle Saint Paul with Saint Narcissus and Saint Urban. Joined Blessed Apostle Saint Andrew in missionary labors in the Balkans. Saint Ampliatus was martyred there with Saint Narcissus and Saint Urban.

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Saint Antonina of Cea, Martyr

The Holy Martyress Antonina suffered at Nicea during a time of persecution under the emperor Maximian (284-305). After fierce tortures, Saint Antonina was thrown into prison. But in no way could Maximian compel the saint to renounce Christ and offer sacrifice to idols. Angels of God appeared to the holy martyress and the executioners took fright. And even when they placed the martyress in Christ on a red-hot cot, Saint Antonina by the power of God remained unharmed. Finally, after long torture they tied the saint into a sack and sunk it in a lake. And soon thereafter she was glorified in the rank of the saints.

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Saint Arsenius of Konev

Confessor and hermit on the Nile. Arsenius, who was born in Rome A.D. 354, was the tutor of the children of Emperors Theodosius I the Great, Arcadius, and Honorius. At that time, Arsenius was a Roman deacon recommended for the office by Pope Saint Damasus. Saint Arsenius served at Theodosius' court in Constantinople for about ten years and then became a monk in Alexandria, Egypt. Inheriting a fortune from a relative, Arsenius studied with Saint John the Dwarf and became a hermit in the desert of Egypt. In A.D. 434, he left Skete and went to the rock of Troe, near Memphis, Egypt, and to the island of Canopus near Alexandria. He died at Troe. Arsenius is sometimes called "the Roman" or "the Deacon."

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Bishop Saint Christian O’Morgair of Clogher

Bishop Christian was the brother of Saint Malachy of Armagh. In 1126, he became bishop of Clogher and obtained several privileges from the Holy See for his diocese. His sanctity was specially noted by Saint Bernard of Clairvaux in his biography of Malachy (Benedictines, Montague).

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Saint Cunera, Martyr

The strangulation of saint Cunera, depicted in a window in the RC church of Heeswijk, the Netherlands.

According to tradition Saint Cunera was a daughter of the king of the Orkney Islands in Scotland and one of the compagnions of Saint Ursula. Cunera escaped the massacre of Ursula and her 11.000 followers near Cologne, with the help of king Redbod of Frisia. The king took Cunera to his home in Rhenen, in the Netherlands. The king’s wife got jealous. While her husband was hunting she strangled the virgin Cunera, with the help of a maid. They buried Cunera in a stable. Her body was discovered when the horses refused to enter the stable. The king erected a monument for the murdered woman. This happened in A.D. 454.

Three centuries later Saint Willibrordus – apostle of the Netherlands – approved her veneration as a saint.

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Saint Cuniald

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Bishop Saint Eskil, Martyr

English missionary to Sweden, a companion of Saint Sigfrid, his kinsman. Saint Eskill went with Saint Sigfrid to Sweden. There he was consecrated as the bishop of Strangnas and evangelized Sodermanland. King Sweyn the Bloody, the pagan successor to the murdered Christian King Inge, revived pagan practices. Saint Eskill denounced a pagan festival and was stoned to death by order of the pagan king.

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Blessed Florida Cevoli

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Saint Galenus of Armenia

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Saint Gaspar Bertoni

Son of Francis, a wealthy lawyer and notary, and Brunora Ravelli Bertoni, he was raised in a pious family. His beloved sister died when he was quite young. Gaspar was educated at home, then by Jesuits and the Marian Congregation at Saint Sebastian's School in Verona, Italy.

At his first Communion he received a vision and message that he was to become a priest, and he entered the seminary in 1796. On 1 June 1796, troops from Revolutionary France began a 20 year occupation of northern Italy. Gaspar joined the Gospel Fraternity for Hospitals, and worked to help those wounded, ill, displaced, or otherwise harmed by the occupation.Ordained on 20 September 1800.

Chaplain to the sisters of Saint Magdalen Canossa convent. Spiritual director to many including Venerable Leopoldine Naudet, Venerable Teodora Campestrini, and an entire seminary. Well known preacher. One of the leaders in a Europe-wide movement to offer prayers and support for Pope Pius VII when he was imprisoned by French Emperor Napolean Bonaparte. Established the Marian Oratories. Organized free schools for the poor. Spread devotion to the Five Wounds of Christ.

Founded the Congregation of the Sacred Stigmata of Our Lord Jesus Christ (Stigmatines) on 4 November 1816. Their mission was to serve as "Apostolic Missionaries for the assistance of bishops", and they were under the patronage of Mary and Joseph.

Beset by fevers and a continuing infection in his right leg during the last two decades of his life. Over 300 operations were performed on his leg in an effort to stem the infection. Continued to serve as counselor and spiritual director from his hospital bed.

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Bishop Saint Gerebald of Châlons-sur-Seine, Martyr

Bishop of Chalons-sur-Seine the last 21 years of his life.

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Saint Geslar

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Saint John of Sahagun, Martyr

Son of John Gonzalez de Castrillo and Sancia Martinez, the oldest of seven children, their first after sixteen years of sterility and frustration; raised in a pious and well-to-do family. Educated by Benedictines at Fagondez abbey at Sahagun.Ordained in 1445. Held several benefices in the diocese of Burgos, his father obtaining them for him like investments, but John surrendered all but one. Unlike many of his class who took their vocation as a profession, John felt a true call to service and a holy life, and he gave most of the proceeds from his benefices to the poor. Majordomo in the residence of his bishop.

Studied at the University of Salamanca, and then at Burgos. Following a grave illness and major surgery, he became an Augustinian canon at Salamanca, joining on 18 June 1463, and making his final profession on 28 August 1464.Novice-master in the order. Definitor of his province.Prior of the order in Salamanca in 1471.

Noted for his devotion to the Blessed Sacrament; during Mass, he often saw the Host surrounded by light, sometimes had visions of the bodily form of Christ at the moment of consecration. His devotion, and his visions, often led to some very lengthy Masses. Reported to levitate during his prayers. Could read hearts in confession, and became a sought-after spiritual confessor. Great preacher whose sermons helped change social conditions in Salamanca.

His sermons against sinful living conditions, and in support of the rights and diginity of workers brought him the opposition of some local leaders. A duke at Alba de Tormes hired assassins to stop him, but they recognized John's holiness, and would not touch him, confessed to him, and asked forgiveness. The duke later fell ill, and was healed by John's prayers. Some local women, however, were not so concerned; when he preached against wasting resources on extravagant fashions, some of them threw stones at him in the street.

Miracles were attributed to Father John's intervention, before and after his death. One occurred in Salamanca when a small child fell into a well. The locals made every effort, but could not effect a rescue. They sent for Father John who went to the scene, laid his waistband on stone wall of the well, and prayed that the waters return the child. The well water rose to ground level, floating the child to safety. This incident is depicted in the image of Saint John on this page.

Murdered by poison by a woman whose lover, a nobleman, broke off their relationship after hearing Saint John preach, and for this reason he is often listed as a martyr. Relics in Spain, Belgium and Peru.

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Saint Ladislas Goral

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Pope Saint Leo III

The son of Atyuppius and Elizabeth. Priest. Cardinal. Papal treasurer. Elected pope the day after his predecessor’s burial, probably so there would not be any outside interference with the decision of the cardinals.

Upon his election, he sent Charlemagne the keys of Saint Peter and the standard of the city of Rome, Italy indicating his choice of Charlemagne as protector of the city and the see. Charlemagne, with his letters of congratulations, sent a fortune which Leo used to build churches and found charitable institutions.

On 25 April 799, members of Pope Adrian I‘s family hired thugs to attack Leo in a procession. They scarred his face and tried to tear out his toungue and eyes to render him unfit for the papacy. He survived the attack, scarred but tongue and eyes miraculously healed. He fled to Charlemagne‘s protection at Paderborn, Germany where his enemies tried to turn the king against him. When Leo recovered, Charlemagne escorted him back to Rome. In 800 he conducted a trial of Leo and of his accusers. There was no evidence of Leo’s guilt, but there was of his accusers, and they were imprisoned. On Christmas day in 800, Leo crowned Charlemagne emperor, marking the beginning of the Holy Roman Empire.

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Blessed Lorenzo Maria Salvi, Martyr

Studied at the Collegio Romano in Rome; his classmates included Saint Gaspare del Bufalo and the future Pope Gregory XVI. Influenced by the work and preaching of Saint Vincent Mary Strambi. Became a Passionist novice at Monte Argentario in 1801, and made his profession on 20 November 1802.Ordained on 29 December 1805. For seven years the house and all the religious in it were suppressed by order of Napoleon. When Lorenzo was able to return to his vocation, he devoted himself to preaching missions and promoting devotion to the Passion. Showed a great personal devotion to the Child Jesus.Rector of the Passionist Generalate in Rome (his vice-rector was Blessed Dominic Barberi), but spent nearly every day on the road preaching missions.

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Saint Louis Naisen

Studied at the Collegio Romano in Rome; his classmates included Saint Gaspare del Bufalo and the future Pope Gregory XVI. Influenced by the work and preaching of Saint Vincent Mary Strambi. Became a Passionist novice at Monte Argentario in 1801, and made his profession on 20 November 1802.Ordained on 29 December 1805. For seven years the house and all the religious in it were suppressed by order of Napoleon. When Lorenzo was able to return to his vocation, he devoted himself to preaching missions and promoting devotion to the Passion. Showed a great personal devotion to the Child Jesus.Rector of the Passionist Generalate in Rome (his vice-rector was Blessed Dominic Barberi), but spent nearly every day on the road preaching missions.

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Blessed Maria Candida Barba, Martyr

Daughter of Pietro Barba, an appelate court judge. Raised in Palermo, Sicily. She made her first Communion at age 10, and had an intense devotion to the Eucharist from a very early age. At fifteen she felt a call to religious life, but her family, though pious, opposed her vocation. She was 35 when she was able to follow the call, and she entered the Discalced Teresian Carmel at Ragusa, Italy on 25 September 1919, taking the name Maria Candida of the Eucharist. Eucharistic devotion dominated her spiritual life, and she would spend hours before the Host. Prioress of her house from 1924 to 1947. Greatly expanded the Carmel in Sicily, and promoted devotion to Saint Teresa of Jesus and her Rule within her Order. Wrote a small book titled The Eucharist, a description of her experiences and theological meditations on them.

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Saints Marinus, Vimius and Zimius of Griesstetten

The “Three Holy Exiles’ They were Benedictines at the Scottish Saint James Abbey in Regensburg, Germany. They became hermits at Griestatten.

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Blessed Mercedes Maria of Jesus

Nun in A.D. 1873. Founded the Institute of the Sisters of Saint Mary Ann of Jesus.

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Saint Nabor, Martyr

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Saint Odulph of Stavoren

French nobility. Pious and studious youth. Augustinian priest. Curate of Oresscoth in Brabant. Worked with Saint Frederick of Utrecht to evangelize the Frisons. Canon of the cathedral at Utrecht where he worked to set a good example of prayer and fasting to laymen. Founded the Augustinian monastery at Stavoren. Relics stolen A.D. 1034. Reappeared in London, England, and interred at Evesham abbey.

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Bishop Saint Olympius of Enos

Bishop of Aenos (Enos), Rumelia. Contemporary of Saint Athansius. Strongly opposed Arianism, and was driven from his see by the Arian emperor Constantus.

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Saint Onuphrius of Egypt, Martyr

A hermit for 70 years in the desert near Thebais, Upper Egypt. He sought to imitate the solitude and privations of Blessed Saint John the Baptist, and lived on the the fruits of a date tree and a palm-tree that grew near his cell. Popular in the Middle Ages, initially with monks and then in general, he became associated with weavers because he was depicted “dressed only in his own abundant hair, and a loin-cloth of leaves”.

Buried by Saint Paphnutius who had come to Saint Onuphrius to learn if the hermit‘s life was for him. Saint Paphnutius buried Saint Onuphrius in a hole in the mountainside -- the hole immediately disappeared.

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Saint Peter of Mount Athos

The first hermit to reside upon the famed Mount Athos in northern Greece. Peter is known almost entirely through legend, according to which he was originally a soldier who was captured by the pagan Muslims and imprisoned until released through the intervention of Saint Simeon. He then went to Rome where he was granted the monastic habit by the pope himself. Graced with a vision from Our Lady, he journeyed to Mount Athos and took up the life of a hermit, remaining there for half a century. He reputedly overcame severe trials and temptations, including assaults by the devil. He is considered the first hermit to reside upon Mount Athos, sparking the tradition which culminated in the foundation of the great monasteries upon that Holy Mountain.

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Abbot Saint Placid of Val d’Ocre

Working class family. A Cicerstian monk at Saint Nicholas, Corno, Italy. Hermit at Ocre in the Abruzzi region. Founder and abbot of Santo Spirito monastery near Val d'Ocre. As a self-imposed penance, he slept standing the last 37 years of his life.

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Saint Stephen Bandelli, Martyr

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Bishop Saint Ternan of Culross

Fifth-century missionary bishop to the Picts in Scotland, consecrated by Saint Palladius. He used Abernethy, Scotland as his base of operations. Founded the monastery of Culross in Fifeshire, Scotland.

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Saint Thalelæus Epiklautos, Martyr

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Saint Valerius of Armenia

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5 posted on 06/12/2011 10:24:58 AM PDT by Robert Drobot (Quaeras de dubiis, legem ben,e discere si vis)
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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 instructed by The Queen of Heaven and Earth.


6 posted on 06/12/2011 10:27:01 AM PDT by Robert Drobot (Quaeras de dubiis, legem ben,e discere si vis)
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The Holy Family


"The Holy Family with the infant St. John the Baptist ( the Doni tondo )" by Michelangelo c.1506, Galleria degli Uffizi, Florence
Parent's Prayer

Jesus, Son of God, Son of Man, and Son of Mary, I thank you for the gift of life you have entrusted to my care. Help me be a parent both tender and wise, both loving and forgiving.

Mary, Holy Mother of our Lord and Savior Jesus Christ, and our Motherly Queen of Heaven, nourish our family with your heavenly grace. Help us to remain faithful to The Most Holy Trinity, in all our sorrows and joys.

Joseph, Earthly father to our Lord God, guardian and spouse of Mary, keep our family safe from harm. Help us in all times of discouragement or anxiety.

Holy Family of Nazareth, help our family to walk in your footsteps. May we be peace-loving and peace-giving.
Amen.


7 posted on 06/12/2011 10:28:17 AM PDT by Robert Drobot (Quaeras de dubiis, legem ben,e discere si vis)
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The Solution

"....a countless legion of the most saintly men of every age and of every condition have not only held the Rosary most dear, and have most piously recited it; but have also used it at all times as a most powerful weapon to overcome the devil; to preserve the purity of their lives; and acquire virtue more zealously...." ~ ~ Pope Pius XI, Encyclical Letter, Ingravescentibus Malis, On the Holy Rosary of the Blessed Virgin Mary.


8 posted on 06/12/2011 10:29:16 AM PDT by Robert Drobot (Quaeras de dubiis, legem ben,e discere si vis)
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The Most Holy Rosary Of The Blessed Virgin Mary

"I am the Lady of the Rosary" ~~ Speaking to the three children of Fatima.


'Wonder not that you have obtained so little fruit by your labors, you have spent them on barren soil, not yet watered with the dew of Divine Grace. When GOD willed to renew the face of the earth, He began by sending down on it the fertilizing rain of the Angelic Salutation. Therefore preach my Psalter composed of 150 Angelic Salutations and 15 Our Fathers, and you will obtain an abundant harvest'.
'The rosary shall be a powerful armor against hell, it will destroy vice, decrease sin, and defeat heresies. It will cause virtue and good works to flourish; it will withdraw the hearts of men from the love of the world and its vanities, and lift them to the desire of eternal things.'
~~ Words of the Blessed Virgin Mary to Saint Dominic

Prayer To The Lady Of The Rosary

Beloved Lady of the Rosary, I thank you for your great gift of your psalter. As the beads slip through my fingers, may my heart and my lips sing your praise, and my brain contemplate those sacred mysteries of my Holy Faith. May my meditations on your beloved Rosary draw me ever closer, trustingly, to you, and through you to your divine son, my Lord and my God.

The Mysteries of Rosary of The Blessed Virgin Mary

Mysteries of Light

Often said on Thursday, the Mysteries of Light as inspired by and proposed in 1957 by Saint George Preca:

1. When Our Lord Jesus Christ, after his baptism in the Jordan, was led into the desert.

2. When Our Lord Jesus Christ showed, by word and miracles, that He is true God.

3. When Our Lord Jesus Christ taught the Beatitudes on the mountain.

4. When Our Lord Jesus Christ was transfigured on the mountain.

5. When Our Lord Jesus Christ had his last Meal with the Apostles.

Joyful Mysteries

Often said on Monday and Saturday, the Joyful Mysteries include: The Annunciation, The Visitation, The Birth of Our Lord, The Presentation of Our Lord, and The Finding of Our Lord in the Temple.

Sorrowful Mysteries

Often said on Tuesday and Friday the Sorrowful Mysteries include: The Agony in the Garden, The Scourging at the Pillar, The Crowning with Thorns, The Carrying of the Cross, and The Crucifixion and Death of Our Lord.

Glorious Mysteries

Often said on Wednesday and Sunday the Glorious Mysteries include: The Resurrection, The Ascension, The Coming of the Holy Spirit, The Assumption of our Blessed Mother into Heaven, and The Coronation of our Blessed Mother.

History Of The Rosary

Tradition holds that Our Lady gave the Rosary to Saint Dominic Guzman in 1206 as a form of gospel-preaching and popular prayer. For more than seven centuries, the Rosary devotion has been one of the most popular devotional practices in the church. Its combination of vocal and mental prayer have made it a prime tool for contemplation. Jesus is the author and source of grade; Our Lady's Rosary is the key to open the treasury of grace to us.

Although prayer beads had been popular before Dominic's time, he and his friars quickly adopted the Rosary as an excellent way to teach the mysteries of Christianity to a largely illiterate European population. In 1470, Blessed Alan of Rupe founded the first Rosary Confraternity, and thereby launched the Dominican Order as the foremost missionaries of the Rosary. Through the efforts of Blessed Alan and the early Dominicans, this prayer form spread rapidly throughout Western Christendom.

The meditations on the fifteen mysteries serve as reminders of incidents in the lives of Christ and Mary. These are divided into the joyful, sorrowful, and glorious mysteries. Thirteen of the mysteries come from incidents in the New Testament. One, the assumption of Mary into heave, comes from Sacred Tradition. The fifteens, the Crowning of Mary as Queen of Heaven is thought to be derived from images in the Book of Revelation. These meditations make the Rosary a reflection on the fundamental beliefs of our Faith.

Through the years, Our Lady has re-affirmed her approval of this devotion, and her pleasure in the title "Queen of the Rosary." To Blessed Alan, she made fifteen promises to those who devoutly recite her beads. She told him, ".. immense volumes would have to be written if all the miracles of my Holy Rosary were to be recorded." Our Lady's promises are:

† Those who shall have served me constantly by reciting the Rosary shall receive some special grace.

† I promise my special protection and great graces to all who devoutly recite my Psalter.

† The Rosary shall be a most powerful armor against hell; it shall destroy vices, weaken sin, overthrow unbelief.

† It shall make virtues and good works to flourish again; it shall obtain for souls abundant mercies of God; it shall win the hearts of men from the love of the world and its vanities, and life them to a desire of things eternal. Oh, how many souls will be sanctified by this means !

† The soul which has recourse to me through the Rosary shall not perish.

† Whoever shall have recited the Rosary devoutly and with meditation on its mysteries, shall never be overcome by misfortunes, shall not experience the anger of God, shall not be lost by a sudden death; but if he be in sin he shall be converted; and if he be in grace, he shall persevere and be made worth of eternal life.

† Truly devoted servants of my Rosary shall not die without the Sacraments.

† It is my will that those who recite my Rosary have, in life and in death, light and the plenitude of graces; and in life and death, may participate in the merits of the saints.

† Every day I deliver from Purgatory souls devoted to my Rosary.

† True servants of my Rosary shall enjoy great glory in heaven.

† Whatever you shall ask through the Rosary, you shall obtain.

† I will assist in every necessity those who propagate my Rosary.

† I have obtained from my Son that all members of the Confraternity of my Rosary may have in life and in death all the blessed as their associated.

† All who recite my Rosary are my children and the brethren of my Only Begotten Son Jesus Christ.

† Devotion to my Rosary is a great sign of predestination.

Our Lady told Blessed Bartolo Longo to propagate the Rosary, and promised that those who would propagate this devotion would be saved. In 1884, Our Lady of Pompeii appeared at Naples to Fortuna Agrelli, who was desperately ill. She told Fortuna that the title "Lady of the Holy Rosary" was one which was particularly pleasing to her, and cured Fortuna of her illness.

At Lourdes, Our Lady told Saint Bernadette to pray many rosaries. When Bernadette saw the beautiful lady, she instinctively took her Rosary in her hands and knelt down. The lady made a sign of approval with her head, and took into her hands a Rosary which hung on her right arm. As Bernadette prayed, Our Lady passed the beads of her Rosary through her fingers, but said nothing except the Gloria at the end of each decade. At Fatima, Mary told the children to pray the Rosary often.

Popes throughout history have loved the Rosary. Not a single Pope in the last four hundred years has failed to urge devotion to the Rosary. From Pope Sixtus IV, in 1479, to the present day, all popes have urged the use of this devotion, and enriched its recitation with indulgences.

Pius XI dedicated the entire month of October to the Rosary.

Pope Saint Pius X said : "Of all the prayers, the Rosary is the most beautiful and the richest in graces; of all, it is the one most pleasing to Mary, the Virgin Most Holy."

Pope Leo XIII repeatedly recommended the Rosary as a most powerful means whereby to move God to aid us in meeting the needs of the present age. In 1883, he inserted the invocation, "Queen of the Most Holy Rosary, pray for us ! " into the Liturgy for the Universal Church.

Many of the Saints, and a number of the religious and priestly orders have praised the Rosary.

Saint Charles said he depended on the Rosary almost entirely for the conversion and sanctification of his diocese.

Founders of most religious orders have either commanded or recommended the daily recitation of the Rosary.

The Benedictines speedily adapted this devotion in their ancient cloisters.

The Carmelites were happy to receive the Rosary as well as their rule from the Dominicans.

The Franciscans made their rosaries out of wood, and preached this devotion as well as poverty.

The Servites wore their rosaries as a badge of that servitude which is the only true liberty.

Inspired by the example of their founder, the Jesuits invariably propagated the devotion. Saint Francis Xavier used the touch of his chaplet as a means of healing the sick.

Saint Vincent de Paul instructed the members of his order to depend more on the Rosary than upon their preaching.

Our ancestors had recourse to the Rosary as an every- ready refuge in misfortune, and as a pledge and a proof of their Christian faith and devotion. Saint Dominic used the Rosary as a weapon in his battle against the Albigensian heresy in France.

In the last century, the Christian successes over the Turks at Temesvar and at Corfu coincided with the conclusion of public devotions of the Rosary. During the penal days in Ireland, the Rosary bound the Irish Catholics together as the church militant. When it was a felony to teach the Catholic Catechism, and death for a priest to say Mass, the Irish mothers used their rosaries to tell their little ones the story of Jesus and Mary, and thus kept the Faith green in the hearts of their children.

Saint John Vianney, the Cure d'Ars, declared emphatically that in the nineteenth century it was the Rosary which restored religion in France. Likewise, in the dark days of persecution in Mexico, in our own century, the sturdy Mexican Catholics clung faithfully to their rosaries. The martyr Miguel Pro was allowed his last request before being shot by a firing squad --- he knelt and prayed his Rosary

A special society, the Society of the Living Rosary, was founded by the Venerable Marie Pauline Jaricot in the city of Lyons, France, in 1826. She formed bands of fifteen members who each said one decade of the Rosary daily. Thus, the entire Rosary is said collectively by the members of each circle daily.

Father Timothy Ricci, O.P., instituted the Perpetual Rosary, or Mary's Guard of Honor, in 1635. The aim of this devotion is to unite the members in such a way that some devoted watchers will ever be found in prayer and praise at Our Lady's shrine, telling their beads for the conversion of sinners, the relief of the dying, and the succor of the dead.

In Belgium, the Dominican nuns of the Third Order established a monastery for the express purpose of maintaining the Perpetual Rosary, so that there it became not merely the devotion of a society, but the distinctive work of a community. A number of shrines of the order are to be found in the United States. Here, the Rosary is said day and night by members of the community. Rosary processions are held, and pilgrims sing again and again the praises of the Heavenly Queen of all Roman Rite Catholics.

Our Lady has 117 blessed titles.
Above all, She selected this title at Fatima:
"I am the Lady of the Rosary."

Saint Francis de Sales said the greatest method of praying is: Pray the Rosary.

Saint Thomas Aquinas preached 40 straight days in Rome Italy on just the Hail Mary.

Saint John Vianney, patron of priests, was seldom seen without a rosary in his hand.

"The rosary is the scourge of the devil" -- Pope Adrian VI

"The rosary is a treasure of graces" -- Pope Paul V

Saint Padre Pio said: "The Rosary is the weapon".

Several popes have written extensive encyclicals on the Rosary.

Saint Louis Marie Grignion de Montfort wrote: "The rosary is the most powerful weapon to touch the Heart of Jesus, Our Redeemer, who so loves His Mother."

Remember, O most gracious Virgin Mary never has anyone who fled to Your protection,
Implored Your help, or sought Your intercession was left unaided.
Inspired by your grace, we fly to you, O Most Precious Virgin of virgins, our Heavenly Mother.
To You we come; before You we are humbled, sinful, and sorrowful.
O Mother of the Holy Word Incarnate, receive our petitions, and through your blessed intercession with our Redemer, Jesus Christ, to forgive our sinful human weaknesses. Amen.


9 posted on 06/12/2011 10:30:28 AM PDT by Robert Drobot (Quaeras de dubiis, legem ben,e discere si vis)
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10 posted on 06/12/2011 10:31:20 AM PDT by Robert Drobot (Quaeras de dubiis, legem ben,e discere si vis)
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"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.


11 posted on 06/12/2011 10:32:11 AM PDT by Robert Drobot (Quaeras de dubiis, legem ben,e discere si vis)
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Papal Primacy

The doctrine of papal primacy upholds the divine authority of the Successor of Blessed Apostle Saint Peter to rule over the entire Church with ordinary and immediate jurisdiction. Two Magisterial texts are key to understanding its supreme nature and the obligation of all who are not invincibly ignorant of this truth to submit to Papal authority for the sake of their salvation.

Pope Boniface VIII, in his Bull Unam Sanctum ( provided below ) , spelled out the doctrine of the necessity of the Church for salvation and with it the necessity of submission to the Roman Pontiff. Regarding the primacy of authority of Peter and his successors he stated:

But this authority, although it is given to man and is exercised by man, is not human, but rather divine, and has been given by the divine Word to Peter himself and to his successors in him, whom the Lord acknowledged an established rock, when he said to Peter himself: Whatsoever you shall bind etc. [Matt. 16:19]. Therefore, whosoever resists this power so ordained by God, resists the order of God [cf. Rom. 13:2] ... Furthermore, we declare, say, define, and proclaim to every human creature that they by necessity for salvation are entirely subject to the Roman Pontiff.

As with all principles of morality, God does not hold the invincibly ignorant of the truth culpable for failing to live by them. Thus, Pope Pius IX could say regarding the salvation of those outside the Church, and thus also those who do not submit to the Roman Pontiff,

We must hold as of the faith, that out of the Apostolic Roman Church there is no salvation; that she is the only ark of safety, and whosoever is not in her perishes in the deluge; we must also, on the other hand, recognize with certainty that those who are invincible in ignorance of the true religion are not guilty for this in the eyes of the Lord. And who would presume to mark out the limits of this ignorance according to the character and diversity of peoples, countries, minds and the rest?

This same Pope convened the First Vatican Council, which in addition to defining papal infallibility also defined papal primacy. Both doctrines point the faithful to the necessity of union with the Successor of Peter. Infallibility directs our attention to the unifying role of the Pope in matters of faith, and primacy to that role with respect to sacramental and other ecclesiastical disciplines.

...all the faithful of Christ must believe "that the Apostolic See and the Roman Pontiff hold primacy over the whole world, and that the Pontiff of Rome himself is the successor of the blessed Peter, the chief of the apostles, and is the true vicar of Christ and head of the whole Church and faith, and teacher of all Christians; and that to him was handed down in blessed Peter, by our Lord Jesus Christ, full power to feed, rule, and guide the universal Church, just as is also contained in the records of the ecumenical Councils and in the sacred canons.

... the faithful of whatever rite and dignity, both as separate individuals and all together, are bound by a duty of hierarchical submission and true obedience, not only in things pertaining to faith and morals, but also in those which pertain to the discipline and government of the Church spread over the whole world, so that the Church of Christ, protected not only by the Roman Pontiff, but by the unity of communion as well as of the profession of the same faith is one flock under the one highest shepherd. This is the doctrine of Catholic truth from which no one can deviate and keep his faith and salvation... [Dogmatic Constitution on the Church, Vatican Council I, 1870]


12 posted on 06/12/2011 10:33:00 AM PDT by Robert Drobot (Quaeras de dubiis, legem ben,e discere si vis)
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~ UNAM SANCTAM ~

Bonifatius, Episcopus, Servus servorum Dei. Ad futuram rei memoriam

( Bull of Pope Boniface VIII promulgated November 18, 1302 )

   

Unam sanctam ecclesiam catholicam et ipsam apostolicam urgente fide credere cogimur et tenere, nosque hanc frmiter credimus et simpliciter confitemur, extra quam nec salus est, nec remissio peccatorum, sponso in Canticis proclamante: Una est columba mea, perfecta mea. Una est matris suae electa genetrici suae [Cant. 6:9]. Quae unum corpus mysticum repraesentat, cujus caput Christus, Christi vero Deus. In qua unus Dominus, una fides, unum baptisma. Una nempe fuit diluvii tempore arca Noë, unam ecclesiam praefigurans, quae in uno cubito consummata unum, Noë videlicet, gubernatorem habuit et rectorem, extra quam omnia subsistentia super terram legimus fuisse deleta.

Hanc autem veneramur et unicam, dicente Domino in Propheta: Erue a framea, Deus, animam meam et de manu canis unicam meam. [Psalm 22:20.] Pro anima enim, id est, pro se ipso, capite simul oravit et corpore. Quod corpus unicam scilicet ecclesiam nominavit, propter sponsi, fidei, sacramentorum et caritatis ecclesiae unitatem. Haec est tunica illa Domini inconsutilis, quae scissa non fuit, sed sorte provenit. [John 19.]

Igitur ecclesiae unius et unicae unum corpus, unum caput, non duo capita, quasi monstrum, Christus videlicet et Christi vicarius, Petrus, Petrique successor, dicente Domino ipsi Petro: Pasce oves meas. [John 21:17.] Meas, inquit, generaliter, non singulariter has vel illas: per quod commisisse sibi intelligitur universas. Sive ergo Graeci sive alii se dicant Petro ejusque successoribus non esse commissos: fateantur necesse est, se de ovibus Christi non esse, dicente Domino in Joanne, unum ovile et unicum esse pastorem. [John 10:16.]

In hac ejusque potestate duos esse gladios, spiritualem videlicet et temporalem, evangelicis dictis instruimur. Nam dicentibus Apostolis: Ecce gladii duo hic [Luke 22:38], in ecclesia scilicet, cum apostoli loquerentur, non respondit Dominus, nimis esse, sed satis. Certe qui in potestate Petri temporalem gladium esse negat, male verbum attendit Domini proferentis: Converte gladium tuum in vaginam. [Matt. 26:52.] Uterque ergo est in potestate ecclesiae, spiritualis scilicet gladius et materialis. Sed is quidem pro ecclesia, ille vero ab ecclesia exercendus, ille sacerdotis, is manu regum et militum, sed ad nutum et patientiam sacerdotis.

Oportet autem gladium esse sub gladio, et temporalem auctoritatem spirituali subjici potestati. Nam cum dicat Apostolus: Non est potestas nisi a Deo; quae autem sunt, a Deo ordinata sunt [Rom. 13:1], non autem ordinata essent, nisi gladius esset sub gladio, et tanquam inferior reduceretur per alium in suprema. Nam secundum B. Dionysium lex dirinitatis est, infima per media in suprema reduci .... Sic de ecclesia et ecclesiastica potestate verificatur vaticinium Hieremiae [Jer. 1:10]: Ecce constitui te hodie super gentes et regna et cetera, quae sequuntur.

Ergo, si deviat terrena potestas, judicabitur a potestate spirituali; sed, si deviat spiritualis minor, a suo superiori si vero suprema, a solo Deo, non ab homine poterit judicari, testante Apostolo: Spiritualis homo judicat omnia, ipse autem a nemine judicatur. [1 Cor. 2:16.] Est autem haec auctoritas, etsi data sit homini, et exerceatur per hominem, non humana, sed potius divina potestas, ore divino Petro data, sibique suisque successoribus in ipso Christo, quem confessus fuit, petra firmata, dicente Domino ipsi Petro: Quodcunque ligaveris, etc. [Matt. 16:19.] Quicunque igitur huic potestati a Deo sic ordinatae resistit, Dei ordinationi resistit, nisi duo, sicut Manichaeus, fingat esse principia, quod falsum et haereticum judicamus, quia, testante Moyse, non in principiis, sed in principio coelum Deus creavit et terram. [Gen. 1:1.]

Porro subesse Romano Pontifici omni humanae creaturae declaramus dicimus, definimus et pronunciamus omnino esse de necessitate salutis.

   

Urged by faith, we are obliged to believe and to maintain that the Church is one, holy, catholic, and also apostolic. We believe in her firmly and we confess with simplicity that outside of her there is neither salvation nor the remission of sins, as the Spouse in the Canticles [Sgs 6:8] proclaims: 'One is my dove, my perfect one. She is the only one, the chosen of her who bore her,' and she represents one sole mystical body whose Head is Christ and the head of Christ is God [1 Cor 11:3]. In her then is one Lord, one faith, one baptism [Eph 4:5]. There had been at the time of the deluge only one ark of Noah, prefiguring the one Church, which ark, having been finished to a single cubit, had only one pilot and guide, i.e., Noah, and we read that, outside of this ark, all that subsisted on the earth was destroyed.

We venerate this Church as one, the Lord having said by the mouth of the prophet: 'Deliver, O God, my soul from the sword and my only one from the hand of the dog.' [Ps 21:20] He has prayed for his soul, that is for himself, heart and body; and this body, that is to say, the Church, He has called one because of the unity of the Spouse, of the faith, of the sacraments, and of the charity of the Church. This is the tunic of the Lord, the seamless tunic, which was not rent but which was cast by lot [Jn 19:23- 24]. Therefore, of the one and only Church there is one body and one head, not two heads like a monster; that is, Christ and the Vicar of Christ, Peter and the successor of Peter, since the Lord speaking to Peter Himself said: 'Feed my sheep' [Jn 21:17], meaning, my sheep in general, not these, nor those in particular, whence we understand that He entrusted all to him [Peter]. Therefore, if the Greeks or others should say that they are not confided to Peter and to his successors, they must confess not being the sheep of Christ, since Our Lord says in John 'there is one sheepfold and one shepherd.' We are informed by the texts of the gospels that in this Church and in its power are two swords; namely, the spiritual and the temporal. For when the Apostles say: 'Behold, here are two swords' [Lk 22:38] that is to say, in the Church, since the Apostles were speaking, the Lord did not reply that there were too many, but sufficient. Certainly the one who denies that the temporal sword is in the power of Peter has not listened well to the word of the Lord commanding: 'Put up thy sword into thy scabbard' [Mt 26:52]. Both, therefore, are in the power of the Church, that is to say, the spiritual and the material sword, but the former is to be administered for the Church but the latter by the Church; the former in the hands of the priest; the latter by the hands of kings and soldiers, but at the will and sufferance of the priest.

However, one sword ought to be subordinated to the other and temporal authority, subjected to spiritual power. For since the Apostle said: 'There is no power except from God and the things that are, are ordained of God' [Rom 13:1-2], but they would not be ordained if one sword were not subordinated to the other and if the inferior one, as it were, were not led upwards by the other.

For, according to the Blessed Dionysius, it is a law of the divinity that the lowest things reach the highest place by intermediaries. Then, according to the order of the universe, all things are not led back to order equally and immediately, but the lowest by the intermediary, and the inferior by the superior. Hence we must recognize the more clearly that spiritual power surpasses in dignity and in nobility any temporal power whatever, as spiritual things surpass the temporal. This we see very clearly also by the payment, benediction, and consecration of the tithes, but the acceptance of power itself and by the government even of things. For with truth as our witness, it belongs to spiritual power to establish the terrestrial power and to pass judgement if it has not been good. Thus is accomplished the prophecy of Jeremias concerning the Church and the ecclesiastical power: 'Behold to-day I have placed you over nations, and over kingdoms' and the rest. Therefore, if the terrestrial power err, it will be judged by the spiritual power; but if a minor spiritual power err, it will be judged by a superior spiritual power; but if the highest power of all err, it can be judged only by God, and not by man, according to the testimony of the Apostle: 'The spiritual man judgeth of all things and he himself is judged by no man' [1 Cor 2:15]. This authority, however, (though it has been given to man and is exercised by man), is not human but rather divine, granted to Peter by a divine word and reaffirmed to him (Peter) and his successors by the One Whom Peter confessed, the Lord saying to Peter himself, 'Whatsoever you shall bind on earth, shall be bound also in Heaven' etc., [Mt 16:19]. Therefore whoever resists this power thus ordained by God, resists the ordinance of God [Rom 13:2], unless he invent like Manicheus two beginnings, which is false and judged by us heretical, since according to the testimony of Moses, it is not in the beginnings but in the beginning that God created heaven and earth [Gen 1:1]. Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff.

Council I, 1870]


13 posted on 06/12/2011 10:34:06 AM PDT by Robert Drobot (Quaeras de dubiis, legem ben,e discere si vis)
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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."


14 posted on 06/12/2011 10:34:50 AM PDT by Robert Drobot (Quaeras de dubiis, legem ben,e discere si vis)
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"America, it is said, is suffering from intolerance. It is not. It is suffering from tolerance of right and wrong, truth and error, virtue and evil, Christ and chaos.
Our country is not nearly so much overrun with the bigoted as it is overrun with the broadminded…In the face of this broadmindedness, what America needs is intolerance."

~ Archbishop Fulton Sheen, Servant of God

15 posted on 06/12/2011 10:35:36 AM PDT by Robert Drobot (Quaeras de dubiis, legem ben,e discere si vis)
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"Se mio padre fosse un eretico raccoglierei io stesso la legna per bruciarlo."
( “were even my father a heretic, I would gather the wood to burn him.” )

POPE PAUL IV


16 posted on 06/12/2011 10:36:31 AM PDT by Robert Drobot (Quaeras de dubiis, legem ben,e discere si vis)
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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.


17 posted on 06/12/2011 10:37:58 AM PDT by Robert Drobot (Quaeras de dubiis, legem ben,e discere si vis)
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PIUS EPISCOPUS ~ Pius Bishop
Servus Servorum Dei ~ Servant of the Servants of God
AD PERPETUAM REI MEMORIAM ~ For a Perpetual Memorial of the Matter

   

QUO PRIMUM tempore ad Apostolatus apicem assumpti fuimus, ad ea libenter animum, viresque nostras intendimus, et cogitationes omnes direximus, quae ad Ecclesiasticum purum retinendum cultum pertinerent, eaque parare, et Deo ipso adjuvante, omni adhibito studio efficere contendimus.

Cumque inter alia sacri Tridentini Concilii decreta, Nobis statuendum esset de sacris libris, Catechismo, Missali et Breviario edendis atque emendandis: edito jam, Deo ipso annuente, ad populi eruditionem Catechismo, et ad debitas Deo persolvendas laudes Breviario castigato, omnino, ut Breviario Missale responderet, ut congruum est et conveniens (cum unum in Ecclesia Dei psallendi modum, unum Missae celebrandae ritum esse maxime deceat), necesse jam videbatur, ut, quod reliquum in hac parte esset, de ipso nempe Missali edendo, quam primum cogitaremus.

Quare eruditis delectis viris onus hoc demandandum duximus: qui quidem, diligenter collatis omnibus cum vetustis Nostrae Vaticanae Bibliothecae, aliisque undique conquisitis, emendatis atque incorruptis codicibus; necnon veterum consultis ac probatorum auctorum scriptis, qui de sacro eorumdem rituum instituto monumenta Nobis reliquerunt, ad pristinam Missale ipsum sanctorum Patrum normam ac ritum restituerunt.

Quod recognitum jam et castigatum, matura adhibita consideratione, ut ex hoc instituto, coeptoque labore, fructus omnes percipiant, Romae quam primum imprimi, atque impressum edi mandavimus: nempe ut sacerdotes intelligant, quibus precibus uti, quos ritus, quasve caeremonias in Missarum celebratione retinere posthac debeant.

Ut autem a sacrosancta Romana Ecclesia, ceterarum ecclesiarum matre et magistra, tradita ubique amplectantur omnes et observent, ne in posterum perpetuis futuris temporibus in omnibus Christiani orbis Provinciarum Patriarchalibus, Cathedralibus, Collegiatis et Parochialibus, saecularibus, et quorumvis Ordinum, monasteriorum, tam virorum, quam mulierum, etiam militiarum regularibus, ac sine cura Ecclesiis vel Capellis, in quibus Missa conventualis alta voce cum Choro, aut demissa, celebrari juxta Romanae Ecclesiae ritum consuevit vel debet alias quam juxta Missalis a nobis editi formulam decantetur, aut recitetur, etiamsi eaedem Ecclesiae quovis modo exenptae, Apostolicae Sedis indulto, consuetudine, privilegio, etiam juramento, confirmatione Apostolica, vel aliis quibusvis facultatibus munitae sint; nisi ab ipsa prima institutione a Sede Apostolica adprobata, vel consuetudine, quae, vel ipsa institutio super ducentos annos Missarum celebrandarum in eisdem Ecclesiis assidue observata sit: a quibus, ut praefatam celebrandi constitutionem vel consuetudinem nequaquam auferimus; sic si Missale hoc, quod nunc in lucem edi curavimus, iisdem magis placeret, de Episcopi, vel Praelati. Capitulique universi consensu, ut quibusvis non obstantibus, juxta illud Missas celebrare possint, permittimus; ex aliis vero omnibus Ecclesiis praefatis eorumdem Missalium usum tollendo, illaque penitus et omnio rejiciendo, ac huic Missali nostro nuper editio, nihil unquam addendum, detrahendum, aut immutandum esse decernendo, sub indignationis nostrae poena, hac nostra perpetuo valitura constitutione statuimus et ordinamus.

Mandantes ac districte omnibus et singulis Ecclesiarum praedictarum Patriarchis, Administratoribus, aliisque personis quacumque Ecclesiastica dignitate fulgentibus, etiamsi Sanctae Romanae Ecclesiae Cardinales, aut cujusvis alterius gradus et praeeminentiae fuerint, illis in virtute sanctae obedientiae praecipientes, ut ceteris omnibus rationibus et ritibus ex aliis Missalibus quantumvis vetustis hactenus observari consuetis, in posterum penitus omissis, ac plane rejectis, Missam juxta ritum, modum, ac normam, quae per Missale hoc a Nobis nunc traditur, de antent ac legant; neque in Missae celebratione alias caelemonias, vel preces, quam quae hoc Missali continentur, addere vel recitare praesumant.

Atque ut hoc ipsum Missale in Missa decantanda, aut recitanda in quibusvis Ecclesiis absque ullo conscientiae scrupulo, aut aliquarum poenarum, sententiarum et censurarum incursu, posthac omnino sequantur, eoque libere et licite uti possint et valeant, auctoritate Apostoloca, tenore praesentium, etiam perpetuo concedimus et indulgemus.

Neve Praesules, Administratores, Canonici, Capellani et alii quocumque nomine nuncupati Presbyteri saeculares, aut cujusvis Ordinis regulares, ad Missam aliter quam a nobis statutum est, celebrandam teneantur: neque ad Missale hoc immutandum a quolibet cogi et compelli, praesentesve litterae ullo unquam tempore revocari, aut moderari possint, sed firmae semper et validae in suo exsistant robore, similiter statuimus et declaramus. Non obstantibus praemissis, ac constitutionibus, et ordinationibus Apostolicis, ac in Provincialibus et Synodalibus Conciliis editis generalibus, vel specialibus constitutionibus, et ordinationibus, nec non Ecclesiarum praedictarum usu, longissima et immemorabili praescriptione, non tamen supra ducento annos, roborato, statutis et consuetudinibus contrariis quibuscumque.

Volumus autem et eadem auctoritate decernimus, ut post hujus nostrae constitutionis, ac Missalis editionem, qui in Romana adsunt Curia Presbyteri post mensem; qui vero intra montes, post tres; et qui ultra montes incolunt, post sex menses, aut cum primum illis Missale hoc venale propositum fuerit, juxta illud Missam decantare, vel legere teneantur.

Quod ut ubique terrarum incorruptum, ac mendis et erroribus purgatum praeservetur, omnibus in nostro et Sanctae Ecclesiae Romanae Domino mediate, vel immeditate subjecto commorantibus impressoribus, sub amissionis librorum, ac centum ducatorum auri Camerae Apostoliae ipso facto applicandorum: aliis vero in quacumque orbis parte consistentibus, sub excommunicationis latae sententiae, et aliis arbitrari nostri poenis, ne sine nostra vel speciali ad id Apostolici Commissarii in eisdem partibus a nobis constituendi, licentia, ac nisi per eumdem Commissarium eidem impresspri Missalis exemplum, ex quo aliorum imprimendorum ab ipso impressore erit accipienda norma, cum Missali in Urbe secundum magnum impressionem impresso collatum fuisse, et concordare, nec in ullo penitus discrepare prius plena fides facta fuerit, imprimere, vel proponere, vel recipere ullo modo audeant, vel praesumant, auctoritate Apostolica et tenore praesentium similibus inhibemus.

Verum, quia difficile esset praesentes litteras ad quaeque Christiani orbis loca deferri, ac primo quoque tempore in omnium notitiam perferri, illas ad Basilicae Principis Apostolorum, ac Cancellariae Apostolicae, et in acie Campi Florae de more publicari et affigi, ac earumdem litterarum exemplis etiam impressis, ac manu alicujus publici tabellionis subscriptis, nec non sigillo personae in dignitate Ecclesiastica constitutae munitis, eamdem prorsus indubitatam fidem ubique gentium et locorum, haberi praecipimus, quae praesentibus haberetur, si ostenderentur vel exhiberentur.

Nulli ergo omnio hominum liceat hanc paginam nostrae permissionis, statuti, ordinationis, mandati, praecepti, concessionis, indulti, declarationis, voluntatis, decreti et inhibitionis infringere, vel ei ausu temeratio contraire.

Si quis autem hoc attentare praesumpserit, indignationem omnipotentis Dei, ac beatorum Patri et Pauli Apostolorum ejus se noverit incursurum.

Datum Romae apud S. Petrum, anno Incarnationis Dominicae millesimo quingentesimo septuagesimo, pridie Idus Julii, Pontificatus nostri anno quinto.

H. Cumin Caesar Glorierius

Anno a Nativitate Domini 1570, Indict. 13, die vero 19 mensis Julii,
Pontificatus sanctissimi in Christo Patris et D. N. Pii divina providentia Papae
V anno ejus quinto, retroscriptae litterae publicatae et affixae fuerunt ad
valvas Basilicae Principis Apostolorum, ac Cancellariae Apostolicae, et in acie
Campi Florae, ut moris est, per nos Joannem Andream Rogerium et Philibertum
Cappuis Cursores.

Scipio de Octavianis Magister Cursorum

Upon Our elevation to the Apostolic throne, We gladly turned Our mind and energies, and directed all Our thoughts, to the matter of preserving incorrupt the public worship of the Church; and We have striven, with God's help, by every means in Our power to achieve that purpose.

Whereas amongst other decrees of the holy Council of Trent, We were charged with revision and re-issue of the sacred books, to wit, the Catechism, the Missal and the Breviary; and whereas We have with God's consent published a Catechism for the instruction of the faithful and thoroughly revised the Breviary for the due performance of the Divine Office, We next, in order that the Missal and Breviary might be in perfect harmony, as is right and proper ( considering that it is altogether fitting that there should be in the Church only one appropriate manner of Psalmody and one sole rite of celebrating Mass ), deemed it necessary to give Our immediate attention to what still remained to be done, namely the re-editing of the Missal with the least possible delay.

We resolved accordingly to delegate this task to a select committee of scholars; and they, having at every stage of their work and with the utmost care collated the ancient codices in Our Vatican Library and reliable (original or amended) codices from elsewhere, and having also consulted the writing of ancient and approved authors who have bequeathed to us records relating to the said sacred rites, thus restored the Missal itself to the pristine form and rite of the holy Fathers.

When this production had been subjected to close scrutiny and further amended We, after mature consideration, ordered that the final result be forthwith printed and published in Rome, so that all may enjoy the fruit of this labor; that priests may know what prayers to use, and what rites and ceremonies they are to observe henceforward in the celebration of Masses.

Now therefore, in order that all everywhere may adopt and observe what has been delivered to them by the Holy Roman Church, Mother and Mistress of the other churches, it shall be unlawful henceforth and forever throughout the Christian world to sing or to read Masses according to any formula other than that of this Missal published by Us; this ordinance to apply to all churches and chapels, with or without care of souls, patriarchal, collegiate, and parochial, be they secular or belonging to any religious Order, whether of men ( including the military Orders ) or of women, in which conventual Masses are or ought to be sung aloud in choir or read privately according to the rites and customs of the Roman Church; to apply, moreover, even if the said churches have been in any way exempted, whether by indult of the Apostolic See, by custom, by privilege, or even by oath or Apostolic confirmation, or have their rights and faculties guaranteed to them in any other way whatsoever, saving only those in which the practice of saying Mass differently was granted over 200 years ago simultaneously with the Apostolic See's institution and confirmation of the Church, and those in which there has prevailed a similar custom followed continuously for a period of not less than 200 years; in which cases We in no wise rescind their prerogatives or customs aforesaid. Nevertheless, if this Missal which We have seen fit to publish be more agreeable to these last, We hereby permit them to celebrate Mass according to its rite, subject to the consent of their bishop or prelate, and of their whole Chapter, all else to the contrary notwithstanding. All other churches aforesaid are hereby denied the use of other missals, which are to be wholly and entirely rejected; and by this present Constitution, which shall have the force of law in perpetuity. We order and enjoin under pain of Our displeasure that nothing be added to Our newly published Missal, nothing omitted therefrom, and nothing whatsoever altered therein.

We specifically command each and every patriarch, administrator and all other persons of whatsoever ecclesiastical dignity, be they even Cardinals of the Holy Roman Church or possessed of any other rank or preeminence, and We order them by virtue of holy obedience to sing or to read the Mass according to the rite and manner and norm herein laid down by Us, and henceforward to discontinue and utterly discard all other rubrics and rites of other missals, howsoever ancient, which they have been accustomed to follow, and not to presume in celebrating Mass to introduce any ceremonies or recite any prayers other than those contained in this Missal.

Furthermore, by these presents and by virtue of Our Apostolic authority We give and grant in perpetuity that for the singing or reading of Mass in any church whatsoever, this Missal may be followed absolutely, without any scruple of conscience or fear of incurring any penalty, judgment or censure, and may be freely and lawfully used.

Nor shall bishops, administrators, canons, chaplains, and other secular priests, or religious of whatsoever Order or by whatsoever title designated, be obliged to celebrate Mass otherwise than enjoined by Us. We likewise order and declare that no one whosoever shall be forced or coerced into altering this Missal and that this present Constitution can never be revoked or modified, but shall for ever remain valid and have the force of law, notwithstanding previous constitutions or edicts of provincial or synodal councils, and notwithstanding the usage of the churches aforesaid, established by very long and even immemorial prescription, saving only usage of more than 200 years.

Consequently it is Our will, and by the same authority We decree, that one month after publication of this Our constitution and Missal, priests of the Roman Curia shall be obliged to sing or to read the Mass in accordance therewith; others south of the Alps, after three months; those who live beyond the Alps, after six months or as soon as the Missal becomes available for purchase.

Furthermore, in order that the said Missal may be preserved incorrupt and kept free from defects and errors, the penalty for non-observance in the case of all printers resident in territory directly or indirectly subject to Ourselves and the Holy Roman Church shall be forfeiture of their books and a fine of 100 gold ducats payable by that very fact to the Apostolic Treasury. In the case of those resident in other parts of the world, it shall be automatic excommunication and other penalties at Our discretion; and by Our Apostolic authority and the tenor of these presents, We also decree that they must not dare or presume either to print or to publish or to sell, or in any way to take delivery of such books without Our approval and consent, or without express permission of the Apostolic Commissary in the said parts appointed by Us for that purpose. Each of the said printers must receive from the aforementioned Commissary a standard Missal to serve as an exemplar and agree faithfully therewith, varying in no wise from the first impression printed in Rome.

But, since it would be difficult for this present Constitution to be transmitted to all parts of the world and to come to the notice of all concerned simultaneously, We direct that it be, as usual, posted and published at the doors of the Basilica of the Prince of Apostles, at those of the Apostolic Chancery, and at the end of the Campo dei Fiori; moreover, We direct that printed copies of the same, signed by a notary public and authenticated with the seal of an ecclesiastical dignitary, shall possess the same unqualified and indubitable validity everywhere and in every country that would attend the display there of Our present text.

Accordingly, no one whosoever is permitted to infringe or rashly contravene this notice of Our permission, statute, ordinance, command, direction, grant, indult, declaration, will, decree and prohibition.

Should any person venture to do so, let him understand that he will incur the wrath of Almighty God and of the blessed Apostles Peter and Paul.

Given at St. Peter's, Rome, in the year of Our Lord's Incarnation
one thousand five hundred and seventy, on the fourteenth day of July in the
fifth year of Our Pontificate.

H. Cumin Caesar Glorierus

In the year 1570 from the Nativity of the Lord, in Indict 13, and on the 19th of the month of July, in the fifth year of the pontificate of the Most Holy Father in Christ by Divine Providence and Our Lord Pope Pius V, the rescript letter has been published and affixed to the doors of the Basilica of the Prince of the Apostles and at the Apostolic Chancery and at the edge of the Field of Flora, as is the custom, through us, John Andrew Robert and Philbert of Capua, Scribes.

Scipio de Octavianis
Master of Scribes

[ Translated principally by John Warrington of tradito.com ]


18 posted on 06/12/2011 10:39:03 AM PDT by Robert Drobot (Quaeras de dubiis, legem ben,e discere si vis)
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SAPIENTIAE CHRISTIANAE
ENCYCLICAL OF POPE SAINT LEO XIII
CHRISTIANS AS CITIZENS

10 January 1890

To the Patriarchs, Primates, Archbishops, and
Bishops of the Catholic world in Grace and
Communion with the Apostolic See.

From day to day it becomes more and more evident how needful it is that the principles of Christian wisdom should ever be borne in mind, and that the life, the morals, and the institutions of nations should be wholly conformed to them. For, when these principles have been disregarded, evils so vast have accrued that no right-minded man can face the trials of the time being without grave anxiety or consider the future without alarm. Progress, not inconsiderable indeed, has been made towards securing the well-being of the body and of material things, but the material world, with the possession of wealth, power, and resources, although it may well procure comforts and increase the enjoyment of life, is incapable of satisfying our soul created for higher and more glorious things. To contemplate God, and to tend to Him, is the supreme law of the life of man. For we were created in the divine image and likeness, and are impelled, by our very nature, to the enjoyment of our Creator. But not by bodily motion or effort do we make advance toward God, but through acts of the soul, that is, through knowledge and love. For, indeed, God is the first and supreme truth, and the mind alone feeds on truth. God is perfect holiness and the sovereign good, to which only the will can desire and attain, when virtue is its guide.

2. But what applies to individual men applies equally to society - domestic alike and civil. Nature did not form society in order that man should seek in it his last end, but in order that in it and through it he should find suitable aids whereby to attain to his own perfection. If, then, a political government strives after external advantages only, and the achievement of a cultured and prosperous life; if, in administering public affairs, it is wont to put God aside, and show no solicitude for the upholding of moral law, it deflects woefully from its right course and from the injunctions of nature; nor should it be accounted as a society or a community of men, but only as the deceitful imitation or appearance of a society.

3. As to what We have called the goods of the soul, which consist chiefly in the practice of the true religion and in the unswerving observance of the Christian precepts, We see them daily losing esteem among men, either by reason of forgetfulness or disregard, in such wise that all that is gained for the well-being of the body seems to be lost for that of the soul. A striking proof of the lessening and weakening of the Christian faith is seen in the insults too often done to the Catholic Church, openly and publicly - insults, indeed, which an age cherishing religion would not have tolerated. For these reasons, an incredible multitude of men is in danger of not achieving salvation; and even nations and empires themselves cannot long remain unharmed, since, when Christian institutions and morality decline, the main foundation of human society goes together with them. Force alone will remain to preserve public tranquillity and order. But force is very feeble when the bulwark of religion has been removed, and, being more apt to beget slavery than obedience, it bears within itself the germs of ever-increasing troubles. The present century has encountered memorable disasters, and it is not certain that some equally terrible are not impending. The very times in which we live are warning us to seek remedies there where alone they are to be found-namely, by re-establishing in the family circle and throughout the whole range of society the doctrines and practices of the Christian religion. In this lies the sole means of freeing us from the ills now weighing us down, of forestalling the dangers now threatening the world. For the accomplishment of this end, venerable brethren, We must bring to bear all the activity and diligence that lie within Our power. Although we have already, under other circumstances, and whenever occasion required, treated of these matters, We deem it expedient in this letter to define more in detail the duties of the Catholics, inasmuch as these would, if strictly observed, wonderfully contribute to the good of the commonwealth. We have fallen upon times when a violent and well-nigh daily battle is being fought about matters of highest moment, a battle in which it is hard not to be sometimes deceived, not to go astray and, for many, not to lose heart. It behooves us, venerable brethren, to warn, instruct, and exhort each of the faithful with an earnestness befitting the occasion: that none may abandon the way of truth.(1)

4. It cannot be doubted that duties more numerous and of greater moment devolve on Catholics than upon such as are either not sufficiently enlightened in relation to the Catholic faith, or who are entirely unacquainted with its doctrines. Considering that forthwith upon salvation being brought out for mankind, Jesus Christ laid upon His Apostles the injunction to "preach the Gospel to every creature," He imposed, it is evident, upon all men the duty of learning thoroughly and believing what they were taught. This duty is intimately bound up with the gaining of eternal salvation: "He that believeth and is baptized shall be saved; but he that believeth not, shall be condemned."(2) But the man who has embraced the Christian faith, as in duty bound, is by that very fact a subject of the Church as one of the children born of her, and becomes a member of that greatest and holiest body, which it is the special charge of the Roman Pontiff to rule with supreme power, under its invisible head, Jesus Christ

5. Now, if the natural law enjoins us to love devotedly and to defend the country in which we had birth, and in which we were brought up, so that every good citizen hesitates not to face death for his native land, very much more is it the urgent duty of Christians to be ever quickened by like feelings toward the Church. For the Church is the holy City of the living God, born of God Himself, and by Him built up and established. Upon this earth, indeed, she accomplishes her pilgrimage, but by instructing and guiding men she summons them to eternal happiness. We are bound, then, to love dearly the country whence we have received the means of enjoyment this mortal life affords, but we have a much more urgent obligation to love, with ardent love, the Church to which we owe the life of the soul, a life that will endure forever. For fitting it is to prefer the good of the soul to the well-being of the body, inasmuch as duties toward God are of a far more hallowed character than those toward men.

6. Moreover, if we would judge aright, the supernatural love for the Church and the natural love of our own country proceed from the same eternal principle, since God Himself is their Author and originating Cause. Consequently, it follows that between the duties they respectively enjoin, neither can come into collision with the other. We can, certainly, and should love ourselves, bear ourselves kindly toward our fellow men, nourish affection for the State and the governing powers; but at the same time we can and must cherish toward the Church a feeling of filial piety, and love God with the deepest love of which we are capable. The order of precedence of these duties is, however, at times, either under stress of public calamities, or through the perverse will of men, inverted. For, instances occur where the State seems to require from men as subjects one thing, and religion, from men as Christians, quite another; and this in reality without any other ground, than that the rulers of the State either hold the sacred power of the Church of no account, or endeavor to subject it to their own will. Hence arises a conflict, and an occasion, through such conflict, of virtue being put to the proof. The two powers are confronted and urge their behests in a contrary sense; to obey both is wholly impossible. No man can serve two masters,(3) for to please the one amounts to contemning the other.

7. As to which should be preferred no one ought to balance for an instant. It is a high crime indeed to withdraw allegiance from God in order to please men, an act of consummate wickedness to break the laws of Jesus Christ, in order to yield obedience to earthly rulers, or, under pretext of keeping the civil law, to ignore the rights of the Church; "we ought to obey God rather than men."(4) This answer, which of old Peter and the other Apostles were used to give the civil authorities who enjoined unrighteous things, we must, in like circumstances, give always and without hesitation. No better citizen is there, whether in time of peace or war, than the Christian who is mindful of his duty; but such a one should be ready to suffer all things, even death itself, rather than abandon the cause of God or of the Church.

8. Hence, they who blame, and call by the name of sedition, this steadfastness of attitude in the choice of duty have not rightly apprehended the force and nature of true law. We are speaking of matters widely known, and which We have before now more than once fully explained. Law is of its very essence a mandate of right reason, proclaimed by a properly constituted authority, for the common good. But true and legitimate authority is void of sanction, unless it proceed from God, the supreme Ruler and Lord of all. The Almighty alone can commit power to a man over his fellow men;(5) nor may that be accounted as right reason which is in disaccord with truth and with divine reason; nor that held to be true good which is repugnant to the supreme and unchangeable good, or that wrests aside and draws away the wills of men from the charity of God.

9. Hallowed, therefore, in the minds of Christians is the very idea of public authority, in which they recognize some likeness and symbol as it were of the Divine Majesty, even when it is exercised by one unworthy. A just and due reverence to the laws abides in them, not from force and threats, but from a consciousness of duty; "for God hath not given us the spirit of fear. "(6)

10. But, if the laws of the State are manifestly at variance with the divine law, containing enactments hurtful to the Church, or conveying injunctions adverse to the duties imposed by religion, or if they violate in the person of the supreme Pontiff the authority of Jesus Christ, then, truly, to resist becomes a positive duty, to obey, a crime; a crime, moreover, combined with misdemeanor against the State itself, inasmuch as every offense leveled against religion is also a sin against the State. Here anew it becomes evident how unjust is the reproach of sedition; for the obedience due to rulers and legislators is not refused, but there is a deviation from their will in those precepts only which they have no power to enjoin. Commands that are issued adversely to the honor due to God, and hence are beyond the scope of justice, must be looked upon as anything rather than laws. You are fully aware, venerable brothers, that this is the very contention of the Apostle St. Paul, who, in writing to Titus, after reminding Christians that they are "to be subject to princes and powers, and to obey at a word," at once adds: "And to be ready to every good work."(7) Thereby he openly declares that, if laws of men contain injunctions contrary to the eternal law of God, it is right not to obey them. In like manner, the Prince of the Apostles gave this courageous and sublime answer to those who would have deprived him of the liberty of preaching the Gospel: "If it be just in the sight of God to hear you rather than God, judge ye, for we cannot but speak the things which we have seen and heard."(8)

11. Wherefore, to love both countries, that of earth below and that of heaven above, yet in such mode that the love of our heavenly surpass the love of our earthly home, and that human laws be never set above the divine law, is the essential duty of Christians, and the fountainhead, so to say, from which all other duties spring. The Redeemer of mankind of Himself has said: "For this was I born, and for this came I into the world, that I should give testimony to the truth."(9) In like manner: "I am come to cast fire upon earth, and what will I but that it be kindled?"(10) In the knowledge of this truth, which constitutes the highest perfection of the mind; in divine charity which, in like manner, completes the will, all Christian life and liberty abide. This noble patrimony of truth and charity entrusted by Jesus Christ to the Church she defends and maintains ever with untiring endeavor and watchfulness.

12. But with what bitterness and in how many guises war has been waged against the Church it would be ill-timed now to urge. From the fact that it has been vouchsafed to human reason to snatch from nature, through the investigations of science, many of her treasured secrets and to apply them befittingly to the divers requirements of life, men have become possessed with so arrogant a sense of their own powers as already to consider themselves able to banish from social life the authority and empire of God. Led away by this delusion, they make over to human nature the dominion of which they think God has been despoiled; from nature, they maintain, we must seek the principle and rule of all truth; from nature, they aver, alone spring, and to it should be referred, all the duties that religious feeling prompts. Hence, they deny all revelation from on high, and all fealty due to the Christian teaching of morals as well as all obedience to the Church, and they go so far as to deny her power of making laws and exercising every other kind of right, even disallowing the Church any place among the civil institutions of the commonweal. These men aspire unjustly, and with their might strive, to gain control over public affairs and lay hands on the rudder of the State, in order that the legislation may the more easily be adapted to these principles, and the morals of the people influenced in accordance with them. Whence it comes to pass that in many countries Catholicism is either openly assailed or else secretly interfered with, full impunity being granted to the most pernicious doctrines, while the public profession of Christian truth is shackled oftentimes with manifold constraints.

13. Under such evil circumstances therefore, each one is bound in conscience to watch over himself, taking all means possible to preserve the faith inviolate in the depths of his soul, avoiding all risks, and arming himself on all occasions, especially against the various specious sophisms rife among non-believers. In order to safeguard this virtue of faith in its integrity, We declare it to be very profitable and consistent with the requirements of the time, that each one, according to the measure of his capacity and intelligence, should make a deep study of Christian doctrine, and imbue his mind with as perfect a knowledge as may be of those matters that are interwoven with religion and lie within the range of reason. And as it is necessary that faith should not only abide untarnished in the soul, but should grow with ever painstaking increase, the suppliant and humble entreaty of the apostles ought constantly to be addressed to God: "Increase our faith."(11)

14. But in this same matter, touching Christian faith, there are other duties whose exact and religious observance, necessary at all times in the interests of eternal salvation, become more especially so in these our days. Amid such reckless and widespread folly of opinion, it is, as We have said, the office of the Church to undertake the defense of truth and uproot errors from the mind, and this charge has to be at all times sacredly observed by her, seeing that the honor of God and the salvation of men are confided to her keeping. But, when necessity compels, not those only who are invested with power of rule are bound to safeguard the integrity of faith, but, as St. Thomas maintains: "Each one is under obligation to show forth his faith, either to instruct and encourage others of the faithful, or to repel the attacks of unbelievers."(12) To recoil before an enemy, or to keep silence when from all sides such clamors are raised against truth, is the part of a man either devoid of character or who entertains doubt as to the truth of what he professes to believe. In both cases such mode of behaving is base and is insulting to God, and both are incompatible with the salvation of mankind. This kind of conduct is profitable only to the enemies of the faith, for nothing emboldens the wicked so greatly as the lack of courage on the part of the good. Moreover, want of vigor on the part of Christians is so much the more blameworthy, as not seldom little would be needed on their part to bring to naught false charges and refute erroneous opinions, and by always exerting themselves more strenuously they might reckon upon being successful. After all, no one can be prevented from putting forth that strength of soul which is the characteristic of true Christians, and very frequently by such display of courage our enemies lose heart and their designs are thwarted. Christians are, moreover, born for combat, whereof the greater the vehemence, the more assured, God aiding, the triumph: "Have confidence; I have overcome the world."(13) Nor is there any ground for alleging that Jesus Christ, the Guardian and Champion of the Church, needs not in any manner the help of men. Power certainly is not wanting to Him, but in His loving kindness He would assign to us a share in obtaining and applying the fruits of salvation procured through His grace.

15. The chief elements of this duty consist in professing openly and unflinchingly the Catholic doctrine, and in propagating it to the utmost of our power. For, as is often said, with the greatest truth, there is nothing so hurtful to Christian wisdom as that it should not be known, since it possesses, when loyally received, inherent power to drive away error. So soon as Catholic truth is apprehended by a simple and unprejudiced soul, reason yields assent. Now, faith, as a virtue, is a great boon of divine grace and goodness; nevertheless, the objects themselves to which faith is to be applied are scarcely known in any other way than through the hearing. "How shall they believe Him of whom they have not heard? and how shall they hear without a preacher? Faith then cometh by hearing, and hearing by the word of Christ."(14) Since, then, faith is necessary for salvation, it follows that the word of Christ must tie preached. The office, indeed, of preaching, that is, of teaching, lies by divine right in the province of the pastors, namely, of the bishops whom "the Holy Spirit has placed to rule the Church of God."(15) It belongs, above all, to the Roman Pontiff, vicar of Jesus Christ, established as head of the universal Church, teacher of all that pertains to morals and faith.

16. No one, however, must entertain the notion that private individuals are prevented from taking some active part in this duty of teaching, especially those on whom God has bestowed gifts of mind with the strong wish of rendering themselves useful. These, so often as circumstances demand, may take upon themselves, not, indeed, the office of the pastor, but the task of communicating to others what they have themselves received, becoming, as it were, living echoes of their masters in the faith. Such co-operation on the part of the laity has seemed to the Fathers of the Vatican Council so opportune and fruitful of good that they thought well to invite it. "All faithful Christians, but those chiefly who are in a prominent position, or engaged in teaching, we entreat, by the compassion of Jesus Christ, and enjoin by the authority of the same God and Saviour, that they bring aid to ward off and eliminate these errors from holy Church, and contribute their zealous help in spreading abroad the light of undefiled faith."(16) Let each one, therefore, bear in mind that he both can and should, so far as may be, preach the Catholic faith by the authority of his example, and by open and constant profession of the obligations it imposes. In respect, consequently, to the duties that bind us to God and the Church, it should be borne earnestly in mind that in propagating Christian truth and warding off errors the zeal of the laity should, as far as possible, be brought actively into play.

17. The faithful would not, however, so completely and advantageously satisfy these duties as is fitting they should were they to enter the field as isolated champions of the faith. Jesus Christ, indeed, has clearly intimated that the hostility and hatred of men, which He first and foremost experienced, would be shown in like degree toward the work founded by Him, so that many would be barred from profiting by the salvation for which all are indebted to His loving kindness. Wherefore, He willed not only to train disciples in His doctrine, but to unite them into one society, and closely conjoin them in one body, "which is the Church,"(17) whereof He would be the head. The life of Jesus Christ pervades, therefore, the entire framework of this body, cherishes and nourishes its every member, uniting each with each, and making all work together to the same end, albeit the action of each be not the same.(l8) Hence it follows that not only is the Church a perfect society far excelling every other, but it is enjoined by her Founder that for the salvation of mankind she is to contend "as an army drawn up in battle array."(19) The organization and constitution of Christian society can in no wise be changed, neither can any one of its members live as he may choose, nor elect that mode of fighting which best pleases him. For, in effect, he scatters and gathers not who gathers not with the Church and with Jesus Christ, and all who fight not jointly with him and with the Church are in very truth contending against God.(20)

18. To bring about such a union of minds and uniformity of action - not without reason so greatly feared by the enemies of Catholicism - the main point is that a perfect harmony of opinion should prevail; in which intent we find Paul the Apostle exhorting the Corinthians with earnest zeal and solemn weight of words: "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms among you: but that you be perfectly in the same mind, and in the same judgment."(21)

19. The wisdom of this precept is readily apprehended. In truth, thought is the principle of action, and hence there cannot exist agreement of will, or similarity of action, if people all think differently one from the other.

20. In the case of those who profess to take reason as their sole guide, there would hardly be found, if, indeed, there ever could be found, unity of doctrine. Indeed, the art of knowing things as they really are is exceedingly difficult; moreover, the mind of man is by nature feeble and drawn this way and that by a variety of opinions, and not seldom led astray by impressions coming from without; and, furthermore, the influence of the passions oftentimes takes away, or certainly at least diminishes, the capacity for grasping the truth. On this account, in controlling State affairs means are often used to keep those together by force who cannot agree in their way of thinking.

21. It happens far otherwise with Christians; they receive their rule of faith from the Church, by whose authority and under whose guidance they are conscious that they have beyond question attained to truth. Consequently, as the Church is one, because Jesus Christ is one, so throughout the whole Christian world there is, and ought to be, but one doctrine: "One Lord, one faith;"(22) "but having the same spirit of faith,"(23) they possess the saving principle whence proceed spontaneously one and the same will in all, and one and the same tenor of action.

22. Now, as the Apostle Paul urges, this unanimity ought to be perfect. Christian faith reposes not on human but on divine authority, for what God has revealed "we believe not on account of the intrinsic evidence of the truth perceived by the natural light of our reason, but on account of the authority of God revealing, who cannot be deceived nor Himself deceive."(24) It follows as a consequence that whatever things are manifestly revealed by God we must receive with a similar and equal assent. To refuse to believe any one of them is equivalent to rejecting them all, for those at once destroy the very groundwork of faith who deny that God has spoken to men, or who bring into doubt His infinite truth and wisdom. To determine, however, which are the doctrines divinely revealed belongs to the teaching Church, to whom God has entrusted the safekeeping and interpretation of His utterances. But the supreme teacher in the Church is the Roman Pontiff. Union of minds, therefore, requires, together with a perfect accord in the one faith, complete submission and obedience of will to the Church and to the Roman Pontiff, as to God Himself. This obedience should, however, be perfect, because it is enjoined by faith itself, and has this in common with faith, that it cannot be given in shreds; nay, were it not absolute and perfect in every particular, it might wear the name of obedience, but its essence would disappear. Christian usage attaches such value to this perfection of obedience that it has been, and will ever be, accounted the distinguishing mark by which we are able to recognize Catholics. Admirably does the following passage from St. Thomas Aquinas set before us the right view: "The formal object of faith is primary truth, as it is shown forth in the holy Scriptures, and in the teaching of the Church, which proceeds from the fountainhead of truth. It follows, therefore, that he who does not adhere, as to an infallible divine rule, to the teaching of the Church, which proceeds from the primary truth manifested in the holy Scriptures, possesses not the habit of faith; but matters of faith he holds otherwise than true faith. Now, it is evident that he who clings to the doctrines of the Church as to an infallible rule yields his assent to everything the Church teaches; but otherwise, if with reference to what the Church teaches he holds what he likes but does not hold what he does not like, he adheres not to the teaching of the Church as to an infallible rule, but to his own will."(25)

23. "The faith of the whole Church should be one, according to the precept (1 Cor. 1:10): "Let all speak the same thing, and let there be no schisms among you"; and this cannot be observed save on condition that questions which arise touching faith should be determined by him who presides over the whole Church, whose sentence must consequently be accepted without wavering. And hence to the sole authority of the supreme Pontiff does it pertain to publish a new revision of the symbol, as also to decree all other matters that concern the universal Church."(26)

24. In defining the limits of the obedience owed to the pastors of souls, but most of all to the authority of the Roman Pontiff, it must not be supposed that it is only to be yielded in relation to dogmas of which the obstinate denial cannot be disjoined from the crime of heresy. Nay, further, it is not enough sincerely and firmly to assent to doctrines which, though not defined by any solemn pronouncement of the Church, are by her proposed to belief, as divinely revealed, in her common and universal teaching, and which the Vatican Council declared are to be believed "with Catholic and divine faith."(27) But this likewise must be reckoned amongst the duties of Christians, that they allow themselves to be ruled and directed by the authority and leadership of bishops, and, above all, of the apostolic see. And how fitting it is that this should be so any one can easily perceive. For the things contained in the divine oracles have reference to God in part, and in part to man, and to whatever is necessary for the attainment of his eternal salvation. Now, both these, that is to say, what we are bound to believe and what we are obliged to do, are laid down, as we have stated, by the Church using her divine right, and in the Church by the supreme Pontiff. Wherefore it belongs to the Pope to judge authoritatively what things the sacred oracles contain, as well as what doctrines are in harmony, and what in disagreement, with them; and also, for the same reason, to show forth what things are to be accepted as right, and what to be rejected as worthless; what it is necessary to do and what to avoid doing, in order to attain eternal salvation. For, otherwise, there would be no sure interpreter of the commands of God, nor would there be any safe guide showing man the way he should live.

25. In addition to what has been laid down, it is necessary to enter more fully into the nature of the Church. She is not an association of Christians brought together by chance, but is a divinely established and admirably constituted society, having for its direct and proximate purpose to lead the world to peace and holiness. And since the Church alone has, through the grace of God, received the means necessary to realize such end, she has her fixed laws, special spheres of action, and a certain method, fixed and conformable to her nature, of governing Christian peoples. But the exercise of such governing power is difficult, and leaves room for numberless conflicts, inasmuch as the Church rules peoples scattered through every portion of the earth, differing in race and customs, who, living under the sway of the laws of their respective countries, owe obedience alike to the civil and religious authorities. The duties enjoined are incumbent on the same persons, as already stated, and between them there exists neither contradiction nor confusion; for some of these duties have relation to the prosperity of the State, others refer to the general good of the Church, and both have as their object to train men to perfection.

26. The tracing out of these rights and duties being thus set forth, it is plainly evident that the governing powers are wholly free to carry out the business of the State; and this not only not against the wish of the Church, but manifestly with her co-operation, inasmuch as she strongly urges to the practice of piety, which implies right feeling towards God, and by that very fact inspires a right-mindedness toward the rulers in the State. The spiritual power, however, has a far loftier purpose, the Church directing her aim to govern the minds of men in the defending of the "kingdom of God, and His justice,"(28) a task she is wholly bent upon accomplishing.

27. No one can, however, without risk to faith, foster any doubt as to the Church alone having been invested with such power of governing souls as to exclude altogether the civil authority. In truth, it was not to Caesar but to Peter that Jesus Christ entrusted the keys of the kingdom of Heaven. From this doctrine touching the relations of politics and religion originate important consequences which we cannot pass over in silence.

28. A notable difference exists between every kind of civil rule and that of the kingdom of Christ. If this latter bear a certain likeness and character to a civil kingdom, it is distinguished from it by its origin, principle, and essence. The Church, therefore, possesses the right to exist and to protect herself by institutions and laws in accordance with her nature. And since she not only is a perfect society in herself, but superior to every other society of human growth, she resolutely refuses, promoted alike by right and by duty, to link herself to any mere party and to subject herself to the fleeting exigencies of politics. On like grounds, the Church, the guardian always of her own right and most observant of that of others, holds that it is not her province to decide which is the best amongst many diverse forms of government and the civil institutions of Christian States, and amid the various kinds of State rule she does not disapprove of any, provided the respect due to religion and the observance of good morals be upheld. By such standard of conduct should the thoughts and mode of acting of every Catholic be directed.

29. There is no doubt that in the sphere of politics ample matter may exist for legitimate difference of opinion, and that, the single reserve being made of the rights of justice and truth, all may strive to bring into actual working the ideas believed likely to be more conducive than others to the general welfare. But to attempt to involve the Church in party strife, and seek to bring her support to bear against those who take opposite views is only worthy of partisans. Religion should, on the contrary, be accounted by every one as holy and inviolate; nay, in the public order itself of States-which cannot be severed from the laws influencing morals and from religious duties-it is always urgent, and indeed the main preoccupation, to take thought how best to consult the interests of Catholicism. Wherever these appear by reason of the efforts of adversaries to be in danger, all differences of opinion among Catholics should forthwith cease, so that, like thoughts and counsels prevailing, they may hasten to the aid of religion, the general and supreme good, to which all else should be referred. We think it well to treat this matter somewhat more in detail.

30. The Church alike and the State, doubtless, both possess individual sovereignty; hence, in the carrying out of public affairs, neither obeys the other within the limits to which each is restricted by its constitution. It does not hence follow, however, that Church and State are in any manner severed, and still less antagonistic, Nature, in fact, has given us not only physical existence, but moral life likewise. Hence, from the tranquillity of public order, which is the immediate purpose of civil society, man expects to derive his well-being, and still more the sheltering care necessary to his moral life, which consists exclusively in the knowledge and practice of virtue. He wishes, moreover, at the same time, as in duty bound, to find in the Church the aids necessary to his religious perfection, in the knowledge and practice of the true religion; of that religion which is the queen of virtues, because in binding these to God it completes them all and perfects them. Therefore, they who are engaged in framing constitutions and in enacting laws should bear in mind the moral and religious nature of man, and take care to help him, but in a right and orderly way, to gain perfection, neither enjoining nor forbidding anything save what is reasonably consistent with civil as well as with religious requirements. On this very account, the Church cannot stand by, indifferent as to the import and significance of laws enacted by the State; not insofar, indeed, as they refer to the State, but in so far as, passing beyond their due limits, they trench upon the rights of the Church.

31. From God has the duty been assigned to the Church not only to interpose resistance, if at any time the State rule should run counter to religion, but, further, to make a strong endeavor that the power of the Gospel may pervade the law and institutions of the nations. And inasmuch as the destiny of the State depends mainly on the disposition of those who are at the head of affairs, it follows that the Church cannot give countenance or favor to those whom she knows to be imbued with a spirit of hostility to her; who refuse openly to respect her rights; who make it their aim and purpose to tear asunder the alliance that should, by the very nature of things, connect the interests of religion with those of the State. On the contrary, she is (as she is bound to be) the upholder of those who are themselves imbued with the right way of thinking as to the relations between Church and State, and who strive to make them work in perfect accord for the common good. These precepts contain the abiding principle by which every Catholic should shape his conduct in regard to public life. In short, where the Church does not forbid taking part in public affairs, it is fit and proper to give support to men of acknowledged worth, and who pledge themselves to deserve well in the Catholic cause, and on no account may it be allowed to prefer to them any such individuals as are hostile to religion.

32. Whence it appears how urgent is the duty to maintain perfect union of minds, especially at these our times, when the Christian name is assailed with designs so concerted and subtle. All who have it at heart to attach themselves earnestly to the Church, which is "the pillar and ground of the truth,"(29) will easily steer clear of masters who are "lying and promising them liberty, when they themselves are slaves of corruption."(30) Nay, more, having made themselves sharers in the divine virtue which resides in the Church, they will triumph over the craft of their adversaries by wisdom, and over their violence by courage. This is not now the time and place to inquire whether and how far the inertness and internal dissensions of Catholics have contributed to the present condition of things; but it is certain at least that the perverse-minded would exhibit less boldness, and would not have brought about such an accumulation of ills, if the faith "which worketh by charity"(31) had been generally more energetic and lively in the souls of men, and had there not been so universal a drifting away from the divinely established rule of morality throughout Christianity. May at least the lessons afforded by the memory of the past have the good result of leading to a wiser mode of acting in the future.

33. As to those who mean to take part in public affairs, they should avoid with the very utmost care two criminal excesses: so-called prudence and false courage. Some there are, indeed, who maintain that it is not opportune boldly to attack evil - doing in its might and when in the ascendant, lest, as they say, opposition should exasperate minds already hostile. These make it a matter of guesswork as to whether they are for the Church or against her, since on the one hand they give themselves out as professing the Catholic faith, and yet wish that the Church should allow certain opinions, at variance with her teaching, to be spread abroad with impunity. They moan over the loss of faith and the perversion of morals, yet trouble themselves not to bring any remedy; nay, not seldom, even add to the intensity of the mischief through too much forbearance or harmful dissembling. These same individuals would not have any one entertain a doubt as to their good will towards the holy see; yet they have always a something by way of reproach against the supreme Pontiff.

34. The prudence of men of this cast is of ;hat kind which is termed by the Apostle Paul 'wisdom of the flesh" and "death" of the soul, `because it is not subject to the law of God, neither can it be."(32) Nothing is less calculated to emend such ills than prudence of this kind. For he enemies of the Church have for their object-and they hesitate not to proclaim it, and many among them boast of it - to destroy outright, if possible, the Catholic religion, which alone the true religion. With such a purpose in and they shrink from nothing, for they are fully conscious that the more faint - hearted those who withstand them become, the more easy will it be to work out their wicked will. Therefore, they who cherish the "prudence of the flesh" and who pretend to be unaware that every Christian ought to be a valiant soldier of Christ; they who would faro obtain the rewards owing to conquerors, while they are leading the lives of cowards, untouched in the fight, are so far from thwarting the onward march of the evil - disposed that, on the contrary, they even help it forward.

35. On the other hand, not a few, impelled by a false zeal, or - what is more blameworthy still - affecting sentiments which their conduct belies, take upon themselves to act a part which does not belong to them. They would faire see the Church's mode of action influenced by their ideas and their judgment to such an extent that everything done otherwise they take ill or accept with repugnance. Some, yet again, expend their energies in fruitless contention, being worthy of blame equally with the former. To act in such manner is nor to follow lawful authority but to forestall it, and, unauthorized, assume the duties of the spiritual rulers, to the great detriment of the order which God established in His Church to be observed forever, and which He does not permit to be violated with impunity by any one, whoever he may be.

36. Honor, then, to those who shrink not from entering the arena as often as need calls, believing and being convinced that the violence of injustice will be brought to an end and finally give way to the sanctity of right and religion! They truly seem invested with the dignity of time honored virtue, since they are struggling to defend religion, and chiefly against the faction banded together to attack Christianity with extreme daring and without tiring, and to pursue with incessant hostility the sovereign Pontiff, fallen into their power. But men of this high character maintain without wavering the love of obedience, nor are they wont to undertake anything upon their own authority. Now, since a like resolve to obey, combined with constancy and sturdy courage, is needful, so that whatever trials the pressure of events may bring about, they may be "deficient in nothing,"(33)We greatly desire to fix deep in the minds of each one that which Paul calls the "wisdom of the spirit,(34) for in controlling human actions this wisdom follows the excellent rule of moderation, with the happy result that no one either timidly despairs through lack of courage or presumes overmuch from want to prudence. There is, however, a difference between the political prudence that relates to the general good and that which concerns the good of individuals. This latter is shown forth in the case of private persons who obey the prompting of right reason in the direction of their own conduct; while the former is the characteristic of those who are set over others, and chiefly of rulers of the State, whose duty it is to exercise the power of command, so that the political prudence of private individuals would seem to consist wholly in carrying out faithfully the orders issued by lawful authority.(35)

37. The like disposition and the same order should prevail in the Christian society by so much the more that the political prudence of the Pontiff embraces diverse and multiform things, for it is his charge not only to rule the Church, but generally so to regulate the actions of Christian citizens that these may be in apt conformity to their hope of gaining eternal salvation. Whence it is clear that, in addition to the complete accordance of thought and deed, the faithful should follow the practical political wisdom of the ecclesiastical authority. Now, the administration of Christian affairs immediately under the Roman Pontiff appertains to the bishops, who, although they attain not to the summit of pontifical power, are nevertheless truly princes in the ecclesiastical hierarchy; and as each one of them administers a particular church, they are "as master-workers... in the spiritual edifice,"(36) and they have members of the clergy to share their duties and carry out their decisions. Every one has to regulate his mode of conduct according to this constitution of the Church, which it is not in the power of any man to change. Consequently, just as in the exercise of their episcopal authority the bishops ought to be united with the apostolic see so should the members of the clergy and the laity live in close union with their bishops. Among the prelates, indeed, one or other there may be affording scope to criticism either in regard to personal conduct or in reference to opinions by him entertained about points of doctrine; but no private person may arrogate to himself the office of judge which Christ our Lord has bestowed on that one alone whom He placed in charge of His lambs and of His sheep. Let every one bear in mind that most wise teaching of Gregory the Great: "Subjects should be admonished not rashly to judge their prelates, even if they chance to see them acting in a blameworthy manner, lest, justly reproving what is wrong, they be led by pride into greater wrong. They are to be warned against the danger of setting themselves up in audacious opposition to the superiors whose shortcomings they may notice. Should, therefore, the superiors really have committed grievous sins, their inferiors, penetrated with the fear of God, ought not to refuse them respectful submission. The actions of superiors should not be smitten by the sword of the word, even when they are rightly judged to have deserved censure."(37)

38. However, all endeavors will avail but little unless our life be regulated conformably with the discipline of the Christian virtues. Let us call to mind what holy Scripture records concerning the Jewish nation: "As long as they sinned not in the sight of their God, it was well with them: for their God hateth iniquity. And even . . . when they had revolted from the way that God had given them to walk therein, they were destroyed in battles by many nations."(38) Now, the nation of the Jews bore an inchoate semblance to the Christian people, and the vicissitudes of their history in olden times have often foreshadowed the truth that was to come, saving that God in His goodness has enriched and loaded us with far greater benefits, and on this account the sins of Christians are much greater, and bear the stamp of more shameful and criminal ingratitude.

39. The Church, it is certain, at no time and in no particular is deserted by God; hence, there is no reason why she should be alarmed at the wickedness of men; but in the case of nations falling away from Christian virtue there is not a like ground of assurance, "for sin maketh nations miserable."(39) If every bygone age has experienced the force of this truth, wherefore should not our own? There are, in truth, very many signs which proclaim that just punishments are already menacing, and the condition of modern States tends to confirm this belief, since we perceive many of them in sad plight from intestine disorders, and not one entirely exempt. But, should those leagued together in wickedness hurry onward in the road they have boldly chosen, should they increase in influence and power in proportion as they make headway in their evil purposes and crafty schemes, there will be ground to fear lest the very foundations nature has laid for States to rest upon be utterly destroyed. Nor can such misgivings be removed by any mere human effort, especially as a vast number of men, having rejected the Christian faith, are on that account justly incurring the penalty of their pride, since blinded by their passions they search in vain for truth, laying hold on the false for the true, and thinking themselves wise when they call "evil good, and good evil," and "put darkness in the place of light, and light in the place of darkness."(40) It is therefore necessary that God come to the rescue, and that, mindful of His mercy, He turn an eye of compassion on human society.

40. Hence, We renew the urgent entreaty We have already made, to redouble zeal and perseverance, when addressing humble supplications to our merciful God, so that the virtues whereby a Christian life is perfected may be reawakened. It is, however, urgent before all, that charity, which is the main foundation of the Christian life, and apart from which the other virtues exist not or remain barren, should be quickened and maintained. Therefore is it that the Apostle Paul, after having exhorted the Colossians to flee all vice and cultivate all virtue, adds: "Above all things, have charity, which is the bond of perfection."(41) Yea, truly, charity is the bond of perfection, for it binds intimately to God those whom it has embraced and with loving tenderness, causes them to draw their life from God, to act with God, to refer all to God. Howbeit, the love of God should not be severed from the love of our neighbour, since men have a share in the infinite goodness of God and bear in themselves the impress of His image and likeness. "This commandment we have from God, that he who loveth God, love also his brother."(42) "If any man say I love God, and he hateth his brother, he is a liar."(43) And this commandment concerning charity its divine proclaimer styled new, not in the sense that a previous law, or even nature itself, had not enjoined that men should love one another, but because the Christian precept of loving each other in that manner was truly new, and quite unheard of in the memory of man. For, that love with which Jesus Christ is beloved by His Father and with which He Himself loves men, He obtained for His disciples and followers that they might be of one heart and of one mind in Him by charity, as He Himself and His Father are one by their nature.

41. No one is unaware how deeply and from the very beginning the import of that precept has been implanted in the breast of Christians, and what abundant fruits of concord, mutual benevolence, piety, patience, and fortitude it has produced. Why, then, should we not devote ourselves to imitate the examples set by our fathers? The very times in which we live should afford sufficient motives for the practice of charity. Since impious men are bent on giving fresh impulse to their hatred against Jesus Christ, Christians should be quickened anew in piety; and charity, which is the inspirer of lofty deeds, should be imbued with new life. Let dissensions therefore, if there be any, wholly cease; let those strifes which waste the strength of those engaged in the fight, without any advantage resulting to religion, be scattered to the winds; let all minds be united in faith and all hearts in charity, so that, as it behooves, life may be spent in the practice of the love of God and the love of men.

42. This is a suitable moment for us to exhort especially heads of families to govern their households according to these precepts, and to be solicitous without failing for the right training of their children. The family may be regarded as the cradle of civil society, and it is in great measure within the circle of family life that the destiny of the States is fostered. Whence it is that they who would break away from Christian discipline are working to corrupt family life, and to destroy it utterly, root and branch. From such an unholy purpose they allow not themselves to be turned aside by the reflection that it cannot, even in any degree, be carried out without inflicting cruel outrage on the parents. These hold from nature their right of training the children to whom they have given birth, with the obligation super-added of shaping and directing the education of their little ones to the end for which God vouch - safed the privilege of transmitting the gift of life. It is, then, incumbent on parents to strain every nerve to ward off such an outrage, and to strive manfully to have and to hold exclusive authority to direct the education of their offspring, as is fitting, in a Christian manner, and first and foremost to keep them away from schools where there is risk of their drinking in the poison of impiety. Where the right education of youth is concerned, no amount of trouble or labor can be undertaken, how great soever, but that even greater still may not be called for. In this regard, indeed, there are to be found in many countries Catholics worthy of general admiration, who incur considerable outlay and bestow much zeal in founding schools for the education of youth. It is highly desirable that such noble example may be generously followed, where time and circumstances demand, yet all should be intimately persuaded that the minds of children are most influenced by the training they receive at home. If in their early years they find within the walls of their homes the rule of an upright life and the discipline of Christian virtues, the future welfare of society will in great measure be guaranteed.

43. And now We seem to have touched upon those matters which Catholics ought chiefly nowadays to follow, or mainly to avoid. It rests with you, venerable brothers, to take measures that Our voice may reach everywhere, and that one and all may understand how urgent it is to reduce to practice the teachings set forth in this Our letter. The observance of these duties cannot be troublesome or onerous, for the yoke of Jesus Christ is sweet, and His burden is light. If anything, however, appear too difficult of accomplishment, you will afford aid by the authority of your example, so that each one of the faithful may make more strenuous endeavor, and display a soul unconquered by difficulties. Bring it home to their minds, as We have Ourselves oftentimes conveyed the warning, that matters of the highest moment and worthy of all honor are at stake, for the safeguarding of which every most toilsome effort should be readily endured; and that a sublime reward is in store for the labors of a Christian life. On the other hand, to refrain from doing battle for Jesus Christ amounts to fighting against Him; He Himself assures us "He will deny before His Father in heaven those who shall have refused to confess Him on earth."(44) As for Ourselves and you all, never assuredly, so long as life lasts, shall We allow Our authority, Our counsels, and Our solicitude to be in any wise lacking in the conflict. Nor is it to be doubted but that especial aid of the great God will be vouchsafed, so long as the struggle endures, to the flock alike and to the pastors. Sustained by this confidence, as a pledge of heavenly gifts, and of Our loving kindness in the Lord to you, venerable brothers, to your clergy and to all your people, We accord the apostolic benediction.

Given at [Blessed Apostle Saint] Peter's in Rome, the tenth day of January, 1890, the twelfth year of Our pontificate.

REFERENCES:
1. Tobias 1:2.
2. Mark 16:16.
3. Matt. 6:24.
4. Acts 5:29.
5. Note the extreme importance of this principle; it justifies the doctrine according to which the only conceivable foundation of political authority must be divine in origin.
6. 2 Tim. 1:7.
7. Titus 3:1.
8. Acts 4:19-20.
9. John 18:37.
10. Luke 12:49.
11. Luke 17:5.
12. Summa theologiae, IIa-IIae, qu. iii, art. 2, ad 2m.
13. John 16:33.
14. Rom. 10:14, 17.
15. Acts 20:28.
16. Constitution Dei Filius, at end.
17. Col. 1:24.
18. Cf. Rom. 12:4-5. 19. Cant. 6:9.
20. Cf. Luke 11:22.
21. 1 Cor. 1:10.
22. Eph. 4:5.
23. 2 Cor. 4:13.
24. Constitution Dei Filius, cap. 3.
25. Summa theologiae, IIa-IIae, q. v, art. 3.
26. Ibid., q. i, arc. 10.
27. Vatican Council, Constit. de fide catholica, cap. 3, De fide. Cf. H. Denziger, Enchiridion Symbolorium 11 ed., Freiburg i. Br., 1911), p. 476.
28. Matt. 6:33.
29. I Tim. 3:15.
30. 2 Peter 2:1, 19.
31. Gal. 5:6.
32. Cf. Rom. 8:6-7.
33. James 1:4.
34. Rom. 8:6.
35. "Prudence proceeds from reason, and to reason it specially pertains to guide and govern. Whence it follows that, in so much as any one takes part in the control and government of affairs, in so far ought he to be gifted with reason and prudence. But it is evident that the subject, so far as subject, and the servant ought neither to control nor govern, but rather to be controlled and governed. Prudence, then, is not the special virtue of the servant, so far as servant, nor of the subject, so far as subject. But because any man, on account of his character of a reasonable being, may have some share in the government on account of the rational choice which he exercises, it is fitting that in such proportion he should possess the virtue of prudence. Whence it manifestly results that prudence exists in the ruler as the art of building exists in the architect, whereas prudence exists in the subject as the art of building exists in the hand of the workman employed in the construction." Summa theologiae, IIa-Ilae, q. xlvii, art. 12, Answer. St. Thomas Aquinas refers to Aristotle, Ethic. Nic., Bk. VI, 8, 1141b 21-29.
36. Thomas Aquinas Quaest Quodl., 1, G. 7, art. 2, Answer.
37. Regina pastorales, Part 3, cap. 4 (PL 77, 55).
38. Judith 5:21-22.
39. Prov. 14:34.
40. Isa. 5:20.
41. Col. 3:14.
42. I John 4:21.
43. I John 4:20.
44. Luke 9:26.

Copyright © Libreria Editrice Vaticana


19 posted on 06/12/2011 10:41:08 AM PDT by Robert Drobot (Quaeras de dubiis, legem ben,e discere si vis)
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QUI PLURIBUS
ENCYCLICAL OF POPE PIUS IX
ON FAITH And RELIGION

Encyclical Promulgated on 9 November 1846

To All Patriarchs, Primates, Archbishops, and Bishops.

Venerable Brothers, We Greet You and Give You Our Apostolic Blessing.

For many years past We strove with you, venerable brothers, to devote Our best powers to Our episcopal office—an office full of labor and worry. We strove to feed those committed to Our care on the mountains of Israel, at its streams and in its richest pastures. Our illustrious Predecessor, Gregory XVI, whose famous actions are recorded in the annals of the Church in letters of gold, will surely be remembered and admired by future generations. Now though, upon his death, by the mysterious plan of divine providence, We have been raised to the supreme Pontificate. We did not purpose this nor expect it; indeed Our reaction is great disquietude and anxiety. For if the burden of the Apostolic ministry is rightly considered to be at all times exceedingly heavy and beset with dangers, it is to be dreaded most particularly in these times which are so critical for the Christian commonwealth.

2. We are well aware of Our weakness. So when We reflect on the most serious duties of the supreme apostolate especially in a period of great instability, We would simply have fallen into great sadness, did We not place all Our hope in God who is Our Saviour. For He never abandons those who hope in Him. Time and again, so as to demonstrate what His power can accomplish, He employs weak instruments to rule His Church; in this way, all men may increasingly realize that it is God Himself who governs and protects the Church with his wonderful providence. We are also greatly supported by the comforting consideration that We have you, venerable brothers, as Our helpers and companions in the work of saving souls. For since you have been called to share a portion of Our care, you strive to fulfill your ministry with attentiveness and zeal, and to fight the good fight.

3. For this reason, as soon as We were placed, despite Our unworthiness, on this high See of the prince of the apostles as the representative of the blessed Peter, and received from the eternal Prince of Pastors Himself the most serious divinely given office of feeding and ruling not only the lambs, that is, the whole Christian people, but also the sheep, that is, the bishops, We surely had no greater wish than to address you all with a deep feeling of love. Therefore, since We have now assumed the supreme pontificate in Our Lateran Basilica, We are sending this letter to you without delay, in accordance with the established practice of Our predecessors. Its purpose is to urge that you keep the night-watches over the flock entrusted to your care with the greatest possible eagerness, wakefulness and effort, and that you raise a protecting wall before the House of Israel; do these as you battle with episcopal strength and steadfastness like good soldiers of Christ Jesus against the hateful enemy of the human race.

4. Each of you has noticed, venerable brothers, that a very bitter and fearsome war against the whole Catholic commonwealth is being stirred up by men bound together in a lawless alliance. These men do not preserve sound doctrine, but turn their hearing from the truth. They eagerly attempt to produce from their darkness all sorts of prodigious beliefs, and then to magnify them with all their strength, and to publish them and spread them among ordinary people. We shudder indeed and suffer bitter pain when We reflect on all their outlandish errors and their many harmful methods, plots and contrivances. These men use these means to spread their hatred for truth and light. They are experienced and skillful in deceit, which they use to set in motion their plans to quench peoples' zeal for piety, justice and virtue, to corrupt morals, to cast all divine and human laws into confusion, and to weaken and even possibly overthrow the Catholic religion and civil society. For you know, venerable brothers, that these bitter enemies of the Christian name, are carried wretchedly along by some blind momentum of their mad impiety; they go so far in their rash imagining as to teach without blushing, openly and publicly, daring and unheard-of doctrines, thereby uttering blasphemies against God.[1] They teach that the most holy mysteries of our religion are fictions of human invention, and that the teaching of the Catholic Church is opposed to the good and the prerogatives of human society. They are not even afraid to deny Christ Himself and God.

5. In order to easily mislead the people into making errors, deceiving particularly the imprudent and the inexperienced, they pretend that they alone know the ways to prosperity. They claim for themselves without hesitation the name of "philosophers." They feel as if philosophy, which is wholly concerned with the search for truth in nature, ought to reject those truths which God Himself, the supreme and merciful creator of nature, has deigned to make plain to men as a special gift. With these truths, mankind can gain true happiness and salvation. So, by means of an obviously ridiculous and extremely specious kind of argumentation, these enemies never stop invoking the power and excellence of human reason; they raise it up against the most holy faith of Christ, and they blather with great foolhardiness that this faith is opposed to human reason.

6. Without doubt, nothing more insane than such a doctrine, nothing more impious or more opposed to reason itself could be devised. For although faith is above reason, no real disagreement or opposition can ever be found between them; this is because both of them come from the same greatest source of unchanging and eternal truth, God. They give such reciprocal help to each other that true reason shows, maintains and protects the truth of the faith, while faith frees reason from all errors and wondrously enlightens, strengthens and perfects reason with the knowledge of divine matters.

7. It is with no less deceit, venerable brothers, that other enemies of divine revelation, with reckless and sacrilegious effrontery, want to import the doctrine of human progress into the Catholic religion. They extol it with the highest praise, as if religion itself were not of God but the work of men, or a philosophical discovery which can be perfected by human means. The charge which Tertullian justly made against the philosophers of his own time "who brought forward a Stoic and a Platonic and a Dialectical Christianity"[2] can very aptly apply to those men who rave so pitiably. Our holy religion was not invented by human reason, but was most mercifully revealed by God; therefore, one can quite easily understand that religion itself acquires all its power from the authority of God who made the revelation, and that it can never be arrived at or perfected by human reason. In order not to be deceived and go astray in a matter of such great importance, human reason should indeed carefully investigate the fact of divine revelation. Having done this, one would be definitely convinced that God has spoken and therefore would show Him rational obedience, as the Apostle very wisely teaches.[3] For who can possibly not know that all faith should be given to the words of God and that it is in the fullest agreement with reason itself to accept and strongly support doctrines which it has determined to have been revealed by God, who can neither deceive nor be deceived?

8. But how many wonderful and shining proofs are ready at hand to convince the human reason in the clearest way that the religion of Christ is divine and that "the whole principle of our doctrines has taken root from the Lord of the heavens above";[4] therefore nothing exists more definite, more settled or more holy than our faith, which rests on the strongest foundations. This faith, which teaches for life and points towards salvation, which casts out all vices and is the fruitful mother and nurse of the virtues, has been established by the birth, life, death, resurrection, wisdom, wonders and prophecies of Christ Jesus, its divine author and perfector! Shining forth in all directions with the light of teaching from on high and enriched with the treasures of heavenly wealth, this faith grew famed and notable by the fore-tellings of so many prophets, the lustre of so many miracles, the steadfastness of so many martyrs, and the glory of so many saints! It made known the saving laws of Christ and, gaining in strength daily even when it was most cruelly persecuted, it made its way over the whole world by land and sea, from the sun's rising to its setting, under the single standard of the Cross! The deceit of idols was cast down and the mist of errors was scattered. By the defeat of all kinds of enemies, this faith enlightened with divine knowledge all peoples, races and nations, no matter how barbarous and savage, or how different in character, morals, laws and ways of life. It brought them under the sweet yoke of Christ Himself by proclaiming peace and good tidings to all men!

9. Now, surely all these events shine with such divine wisdom and power that anyone who considers them will easily understand that the Christian faith is the work of God. Human reason knows clearly from these striking and certain proofs that God is the author of this faith; therefore it is unable to advance further but should offer all obedience to this faith, casting aside completely every problem and hesitation. Human reason is convinced that it is God who has given everything the faith proposes to men for belief and behavior.

10. This consideration too clarifies the great error of those others as well who boldly venture to explain and interpret the words of God by their own judgment, misusing their reason and holding the opinion that these words are like a human work. God Himself has set up a living authority to establish and teach the true and legitimate meaning of His heavenly revelation. This authority judges infallibly all disputes which concern matters of faith and morals, lest the faithful be swirled around by every wind of doctrine which springs from the evilness of men in encompassing error. And this living infallible authority is active only in that Church which was built by Christ the Lord upon Peter, the head of the entire Church, leader and shepherd, whose faith He promised would never fail. This Church has had an unbroken line of succession from Peter himself; these legitimate pontiffs are the heirs and defenders of the same teaching, rank, office and power. And the Church is where Peter is,[5] and Peter speaks in the Roman Pontiff,[6] living at all times in his successors and making judgment,[7] providing the truth of the faith to those who seek it.[8] The divine words therefore mean what this Roman See of the most blessed Peter holds and has held.

11. For this mother and teacher[9] of all the churches has always preserved entire and unharmed the faith entrusted to it by Christ the Lord. Furthermore, it has taught it to the faithful, showing all men truth and the path of salvation. Since all priesthood originates in this church,[10] the entire substance of the Christian religion resides there also.[11] The leadership of the Apostolic See has always been active,[12] and therefore because of its preeminent authority, the whole Church must agree with it. The faithful who live in every place constitute the whole Church.[13] Whoever does not gather with this Church scatters.[14]

12. We, therefore, placed inscrutably by God upon this Chair of truth, eagerly call forth in the Lord your outstanding piety, venerable brothers. We urge you to strive carefully and zealously to continually warn and exhort the faithful entrusted to your care to hold to these first principles. Urge them never to allow themselves to be deceived and led into error by men who have become abominable in their pursuits. These men attempt to destroy faith on the pretext of human progress, subjecting it in an impious manner to reason and changing the meaning of the words of God. Such men do not shrink from the greatest insults to God Himself, who cares for the good and the salvation of men by means of His heavenly religion.

13. You already know well, venerable brothers, the other portentous errors and deceits by which the sons of this world try most bitterly to attack the Catholic religion and the divine authority of the Church and its laws. They would even trample underfoot the rights both of the sacred and of the civil power. For this is the goal of the lawless activities against this Roman See in which Christ placed the impregnable foundation of His Church. This is the goal of those secret sects who have come forth from the darkness to destroy and desolate both the sacred and the civil commonwealth. These have been condemned with repeated anathema in the Apostolic letters of the Roman Pontiffs who preceded Us[15] We now confirm these with the fullness of Our Apostolic power and command that they be most carefully observed.

14. This is the goal too of the crafty Bible Societies which renew the old skill of the heretics and ceaselessly force on people of all kinds, even the uneducated, gifts of the Bible. They issue these in large numbers and at great cost, in vernacular translations, which infringe the holy rules of the Church. The commentaries which are included often contain perverse explanations; so, having rejected divine tradition, the doctrine of the Fathers and the authority of the Catholic Church, they all interpret the words of the Lord by their own private judgment, thereby perverting their meaning. As a result, they fall into the greatest errors. Gregory XVI of happy memory, Our superior predecessor, followed the lead of his own predecessors in rejecting these societies in his apostolic letters.[16] It is Our will to condemn them likewise.

15. Also perverse is the shocking theory that it makes no difference to which religion one belongs, a theory which is greatly at variance even with reason. By means of this theory, those crafty men remove all distinction between virtue and vice, truth and error, honorable and vile action. They pretend that men can gain eternal salvation by the practice of any religion, as if there could ever be any sharing between justice and iniquity, any collaboration between light and darkness, or any agreement between Christ and Belial.

16. The sacred celibacy of clerics has also been the victim of conspiracy. Indeed, some churchmen have wretchedly forgotten their own rank and let themselves be converted by the charms and snares of pleasure. This is the aim too of the prevalent but wrong method of teaching, especially in the philosophical disciplines, a method which deceives and corrupts incautious youth in a wretched manner and gives it as drink the poison of the serpent in the goblet of Babylon. To this goal also tends the unspeakable doctrine of Communism, as it is called, a doctrine most opposed to the very natural law. For if this doctrine were accepted, the complete destruction of everyone's laws, government, property, and even of human society itself would follow.

17. To this end also tend the most dark designs of men in the clothing of sheep, while inwardly ravening wolves. They humbly recommend themselves by means of a feigned and deceitful appearance of a purer piety, a stricter virtue and discipline; after taking their captives gently, they mildly bind them, and then kill them in secret. They make men fly in terror from all practice of religion, and they cut down and dismember the sheep of the Lord. To this end, finally—to omit other dangers which are too well known to you—tends the widespread disgusting infection from books and pamphlets which teach the lessons of sinning. These works, well-written and filled with deceit and cunning, are scattered at immense cost through every region for the destruction of the Christian people. They spread pestilential doctrines everywhere and deprave the minds especially of the imprudent, occasioning great losses for religion.

18. As a result of this filthy medley of errors which creeps in from every side, and as the result of the unbridled license to think, speak and write, We see the following: morals deteriorated, Christ's most holy religion despised, the majesty of divine worship rejected, the power of this Apostolic See plundered, the authority of the Church attacked and reduced to base slavery, the rights of bishops trampled on, the sanctity of marriage infringed, the rule of every government violently shaken and many other losses for both the Christian and the civil commonwealth. Venerable brothers, We are compelled to weep and share in your lament that this is the case.

19. Therefore, in this great crisis for religion, because We are greatly concerned for the salvation of all the Lord's flock and in fulfillment of the duty of Our Apostolic ministry, We shall certainly leave no measure untried in Our vigorous effort to secure the good of the whole Christian family. Indeed, We especially call forth in the Lord your own illustrious piety, virtue and prudence, venerable brothers. With these and relying on heavenly aid, you may fearlessly defend the cause of God and His holy Church as befits your station and the office for which you are marked. You must fight energetically, since you know very well what great wounds the undefiled Spouse of Christ Jesus has suffered, and how vigorous is the destructive attack of Her enemies. You must also care for and defend the Catholic faith with episcopal strength and see that the flock entrusted to you stands to the end firm and unmoved in the faith. For unless one preserves the faith entire and uninjured, he will without doubt perish forever.[17]

20. So, in accordance with your pastoral care, work assiduously to protect and preserve this faith. Never cease to instruct all men in it, to encourage the wavering, to convince dissenters, to strengthen the weak in faith by never tolerating and letting pass anything which could in the slightest degree defile the purity of this faith. With the same great strength of mind, foster in all men their unity with the Catholic Church, outside of which there is no salvation; also foster their obedience towards this See of Peter on which rests the entire structure of our most holy religion. See to it with similar firmness that the most holy laws of the Church are observed, for it is by these laws that virtue, religion and piety particularly thrive and flourish.

21. "It is an act of great piety to expose the concealments of the impious and to defeat there the devil himself, whose slaves they are.[18] Therefore We entreat you to use every means of revealing to your faithful people the many kinds of plot, pretense, error, deceit and contrivance which our enemies use. This will turn them carefully away from infectious books. Also exhort them unceasingly to flee from the sects and societies of the impious as from the presence of a serpent, earnestly avoiding everything which is at variance with the wholeness of faith, religion and morality. Therefore, never stop preaching the Gospel, so that the Christian people may grow in the knowledge of God by being daily better versed in the most holy precepts of the Christian law; as a result, they may turn from evil, do good, and walk in the ways of the Lord. You know that you are acting as deputies for Christ, who is meek ant humble, and who came not to call the just but sinners. This is the example that we should follow. When you find someone disregarding the commandments and wandering from the path of truth and justice, rebuke them in the spirit of mildness and meekness with paternal warnings; accuse, entreat and reprove them with all kindness, patience and doctrine. "Often benevolence towards those who are to be corrected achieves more than severity, exhortation more than threats, and love more than power."[19]

22. Strive to instruct the faithful to follow after love and search for peace, diligently pursuing the works of love and peace so that they may love one another with reciprocal charity. They should abolish all disagreements, enmities, rivalries and animosities, thus achieving compatibility. Take pains to impress on the Christian people a due obedience and subjection to rulers and governments. Do this by teaching, in accordance with the warning of the Apostle,[20] that all authority comes from God. Whoever resists authority resists the ordering made by God Himself, consequently achieving his own condemnation; disobeying authority is always sinful except when an order is given which is opposed to the laws of God and the Church.

23. However, priests are the best examples of piety and God's worship,"[21] and people tend generally to be of the same quality as their priests. Therefore devote the greatest care and zeal to making the clergy resplendent for the earnestness of their morals, the integrity, holiness and wisdom of their lives. Let the ecclesiastical training be zealously preserved in compliance with the sacred canons, and whenever it has been neglected, let it be restored to its former splendor. Therefore, as you are well aware, you must take the utmost care, as the Apostle commands, not to impose hands on anyone in haste. Consecrate with holy orders and promote to the performance of the sacred mysteries only those who have been carefully examined and who are virtuous and wise. They can consequently benefit and ornament your dioceses.

24. These are men who avoid everything which is forbidden to clerics, devoting their time instead to reading, exhorting and teaching, "an example to the faithful in word, manner of life, in charity, in faith, in chastity."[22] They win the highest respect from all men, and fashion, summon forth and inspire the people with the Christian way of life. "For it would certainly be better," as Benedict XIV, Our Predecessor of undying memory very wisely advises, "to have fewer ministers if they be upright, suitable and useful, than many who are likely to accomplish nothing at all for the building up of the body of Christ, which is the Church."[23] You must examine with greater diligence the morals and the knowledge of men who are entrusted with the care and guidance of souls, that they may be eager to continuously feed and assist the people entrusted to them by the administration of the sacraments, the preaching of God's word and the example of good works. They should be zealous in molding them to the whole plan and pattern of a religious way of life, and in leading them on to the path of salvation.

25. When ministers are ignorant or neglectful of their duty, then the morals of the people also immediately decline, Christian discipline grows slack, the practice of religion is dislodged and cast aside, and every vice and corruption is easily introduced into the Church. The word of God, which was uttered for the salvation of souls, is living, efficacious and more piercing than a two-edged sword.[24] So that it may not prove to be unfruitful through the fault of its ministers, never cease, venerable brothers, from encouraging the preachers of this divine word to carry out most religiously the ministry of the Gospel. This should not be carried out by the persuasive words of human wisdom, nor by the profane seductive guise of empty and ambitious eloquence, but rather as a demonstration of the spirit and power.

26. Consequently, by presenting the word of truth properly and by preaching not themselves but Christ crucified, they should clearly proclaim in their preaching the tenets and precepts of our most holy religion in accordance with the teaching of the Catholic Church and the Fathers. They should explain precisely the particular duties of individuals, frighten them from vice, and inspire them with a love of piety. In this way the faithful will avoid all vices and pursue virtues, and so, will be able to escape eternal punishment and gain heavenly glory.

27. In your pastoral care, continuously urge all ecclesiastics to think seriously of their holy ministry. Urge them to carefully fulfill their duties, to greatly love the beauty of God's house, to urgently pray and entreat with deep piety, and to say the canonical hours of the breviary as the Church commands. By these means they will be able both to pray efficaciously for God's help in fulfilling the heavy demands of their duty, and to graciously reconcile God and the Christian people.

28. You know that suitable ministers can only come from clergy who are very well trained, and that the proper training greatly influences the whole future life of clerics. Therefore, continually strive to ensure that young clerics are properly molded even from their earliest years. They should be molded not only in piety and real virtue, but also in literature and the stricter disciplines, especially the sacred ones. So your greatest desire should be, in obedience to the prescript of the fathers at Trent,[25] to set up skillfully and energetically, seminaries if they do not yet exist. If necessary expand those already established, supplying them with the best directors and teachers. Watch continuously and zealously that the young clerics in them are educated in a holy and religious manner, in the fear of the Lord and in ecclesiastical discipline. See that they are carefully and thoroughly improved, especially by the sacred sciences, according to Catholic doctrine, far from all danger of any error. They should also be improved by the traditions of the Church and the writings of the holy Fathers, as well as by sacred ceremonies and rites. Thus you will have energetic, industrious workers endowed with an ecclesiastical spirit, properly prepared by their studies, who in time will be able to tend the Lord's field carefully and fight strenuously in the Lord's battles.

29. Furthermore, you realize that spiritual exercises contribute greatly to the preservation of the dignity and holiness of ecclesiastical orders. Therefore do not neglect to promote this work of salvation and to advise and exhort all clergy to often retreat to a suitable place for making these exercises. Laying aside external cares and being free to meditate zealously on eternal divine matters, they will be able to wipe away stains caused by the dust of the world and renew their ecclesiastical spirit. And stripping off the old man and his deeds, they will put on the new man who was created in justice and holiness.

30. Do not regret that We have spoken at length on the education and training of the clergy. For you are very well aware many men are weary of the difference, instability and changing nature of their errors, and therefore want to profess our most holy religion. These men, with God's good help, will more easily embrace and practice the teaching, precepts and way of life of this religion if they see that the clergy surpass all others in their piety, integrity and wisdom, and in the noble example they give of all the virtues.

31. We recognize your many worthy attributes: your burning charity towards God and men, your exalted love of the Church, your almost angelic virtues, your episcopal bravery, and your prudence. Being inspired to do His holy will, you are all followers in the footsteps of the Apostles. As bishops, you are the deputies, and thus the imitators of Christ. In your harmonious pursuits you have become a sincere model for your flock, and you enlighten your clergy and faithful people with the splendor of your sanctity. In your compassionate mercy you seek out and overtake with your love the straying and perishing sheep, as the shepherd in the Gospel did. You place them paternally on your shoulders ant lead them back to the fold. At no time do you spare either cares or plans or toils in religiously fulfilling your pastoral duties and defending all Our beloved sheep who, redeemed by Christ, have been entrusted to your care from the rage, assault and snares of ravening wolves. You keep them away from poisonous pasture land and drive them on to safe ground, and in all possible ways you lead them by deed, word and example to the harbor of eternal salvation.

32. Therefore, to assure the greater glory of God and the Church, venerable brothers, join together with all eagerness, care and wakefulness to repulse error and to root out vice. When this is accomplished, faith, religion, piety and virtue will increase daily. Then all the faithful, as sons of light, casting aside the works of darkness, may walk worthily, pleasing God in all things and being fruitful in every good work. And in the very great straits, difficulties and dangers which must beset your serious ministry as bishops, especially in these times, do not ever be terrified; rather, be comforted by the strength of the Lord "who looks down on us who carry out his work, approves those who are willing, aids those who do battle, and crowns those who conquer."[26]

33. Nothing is more pleasing to Us than to assist you, whom We love, with affection, advice, and exertion. We devote Ourselves wholeheartedly together with you to protect and spread the glory of God and the Catholic faith; We also endeavor to save souls for whom We are ready to sacrifice life itself, should it be necessary. Come to Us as often as you feel the need of the aid, help and protection of Our authority and that of this See.

34. We hope that Our political leaders will keep in mind, in accordance with their piety and religion, that "the kingly power has been conferred on them not only for ruling the world but especially for the protection of the Church."[27] Sometimes We "act both for the sake of their rule and safety that they may possess their provinces by peaceful right."[28] We hope that with their aid and authority they will support the objects, plans and pursuits which we have in common, and that they will also defend the liberty and safety of the Church, so that "the right hand of Christ may also defend their rule."[29]

35. We hope that all these matters may turn out well and happily. Let us together entreat God in urgent and unceasing prayers, to make up for Our weakness by an abundance of every heavenly grace, to overwhelm with His all-powerful strength those who attack us, and to increase everywhere faith, piety, devotion and peace. Then when all enemies and errors have been overcome, His holy Church may enjoy the tranquillity it so greatly desires. Then too there may be one fold and one shepherd.

36. That the Lord may more readily respond to Us, let us call as intercessor Her who is always with Him, the most holy Virgin Mary, Immaculate Mother of God. She is the most sweet mother of us all; she is our mediatrix, advocate, firmest hope, and greatest source of confidence. Furthermore, her patronage with God is strongest and most efficacious. Let us invoke too the prince of the Apostles to whom Christ Himself gave the keys of the kingdom of heaven, and whom He made the rock of His Church, against which the gates of hell will never prevail; let us also invoke his fellow-apostle Paul, and all the heavenly saints who are already crowned and hold the palm of victory. We ask that they implore for all Christians the abundance of divine favor which they desire.

37. Finally, as an augury of all the heavenly gifts and as witness of Our great charity towards you, receive the Apostolic Blessing which from deep in Our heart We most lovingly impart to yourselves, venerable brothers, and to all clerics and the faithful laity who are entrusted to your care.

Given in Rome at Saint Mary Major's on the 9th of November 1846 in the first year of Our Pontificate.

ENDNOTES

1. Ap 13.6.
2. Tertullian, de Praescript., chap. 8.
3. Rom 13.1
4. Saint John Chrysostom, hom. 1 in Isaiah.
5. Saint Ambrose on Ps 40.
6. Council of Chalcedon, Act. 2.
7. Synod of Ephes., Act. 3.
8. Saint Peter Chrysologus, epistle to Eutyches.
9. Council of Trent, session 7 on baptism.
10. Saint Cyprian, epistle 55 to Pope Cornelius.
11. Synod. Letter of John of Constantinople to Pope Hormisdas and Sozomen, Hist., III. 8.
12. Saint Augustine, epistle 162.
13. Saint Irenaeus, Adv. Haer. III, 3.
14. Saint Jerome, epistle to Pope Damasus.
15. Clement XII, constitution Providas; Pius VII, constitution Ecclesiam a Jesu Christo; Leo XII, constitution Ubi graviora.
16. Gregory XVI, encyclical letter Inter praecipuas machinationes.
17. Ex Symbolo Quicumque.
18. Saint Leo. sermon 8.4.
19. Council of Trent, session 13, chap. on reform.
20. Rom 12.1-2.
21. Council of Trent, session 22. chap. 1 on reform.
22. Tm 4.12.
23. Benedict XIV, encyclical letter Ubi primum.
24. Heb 4.12.
25. Council of Trent, session 23, chap. 18, on reform.
26. Saint Cyprian, epistle 77 to Nemesianus and other martyrs.
27. Saint Leo, epistle 156 (123) to Emperor Leo.
28. Saint Leo, epistle 43 (34) to Emperor Theodosius.
29. Ibid.


20 posted on 06/12/2011 10:42:20 AM PDT by Robert Drobot (Quaeras de dubiis, legem ben,e discere si vis)
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