Sunday, November 1, 2015

Receiving the Eucharist Unworthily

The recent Synod is full of liars. They are claiming not to effect doctrine only pastoral practices by letting "re-married" receive communion with no correction to their situation.  This is a lie.

The dogma is : Only the worthy  may receive the Eucharist.

SESSION THE THIRTEENTH, Pope Julius III., October,11,  1551,

On the preparation to be given that one may worthily receive the sacred Eucharist.
If it is unbeseeming for any one to approach to any of the sacred functions, unless he approach holily; assuredly, the more the holiness and divinity of this heavenly sacrament are understood by a Christian, the more diligently ought he to give heed that he approach not to receive it but with great reverence and holiness, especially as we read in the Apostle those WORDS FULL OF TERROR; He that eateth and drinketh unworthily, eateth and drinketh judgment to himself. Wherefore, he who would communicate, ought to recall to mind the precept of the Apostle; Let a man prove himself. Now ecclesiastical usage declares that necessary proof to be, that NO ONE, conscious to himself  of mortal sin, HOW CONTRITE SOEVER HE MAY SEEM TO HIMSELF, ought to approach to the sacred Eucharist WITHOUT PREVIOUS SACRAMENTAL CONFESSION. This the holy Synod hath decreed is to be invariably observed by all Christians, even by those priests on whom it may be incumbent by their office to celebrate, provided the opportunity of a confessor do not fail them; but if, in an urgent necessity, a priest should celebrate without previous confession, let him confess as soon as possible.

lf any one saith, that faith alone is a sufficient preparation for receiving the sacrament of the most holy Eucharist; let him be anathema.

And for fear lest so great a sacrament may be received unworthily, and so unto death and condemnation, this holy Synod ordains and declares, that sacramental confession, when a confessor may be had, is of necessity to be made beforehand, by those whose conscience is burthened with mortal sin, HOW CONTRITE EVEN SOEVER THEY MAY THINK THEMSELVES. But if any one shall presume to teach, preach, or obstinately to assert, or even in public disputation to defend the contrary, he shall be thereupon excommunicated.


As for making the moral obligations an "ideal" that non may fulfill. This too is a lie. Trent declared ALL the justified may fulfill the 10 commandments.

Council of Trent , SESSION THE SIXTH, January, 13, 1547.
On keeping the Commandments, and on the necessity and possibility thereof.
But no one, how much soever justified, ought to think himself exempt from the observance of the commandments; no one ought to make use of that rash saying, one prohibited by the Fathers under an anathema,-THAT THE OBSERVANCE OF THE COMMANDMENTS OF GOD IS IMPOSSIBLE FOR ONE THAT IS JUSTIFIED.

For God commands NOT impossibilities, but, by commanding, both admonishes thee to do what thou are able, and to pray for what thou art not able (to do), and aids thee that thou mayest be able; whose commandments are not heavy; whose yoke is sweet and whose burthen light. For, whoso are the sons of God, love Christ; but they who love him, keep his commandments, as Himself testifies; which, assuredly, with the divine help, they can do.

Monday, January 12, 2015

More quotes for the Barron -ites

The controversy of, "Are there many saved or few?" has popped up again, so here is a Church Father, Doctor of the Church and Pope to comment on our Lord's words that few are saved

The broad road is crowded the narrow way of salvation nearly empty:


"And THUS IS PERFECTLY FULFILLED THAT ASSURANCE OF THE TRUTH, by which we learn that "narrow and steep is the way that leads to life [cf. Mat. 7:14];" and whilst the breadth of the way that leads to death is crowded with a large company, the steps are few of those that tread the path of safety."

read more of his sermon click here

Sunday, November 2, 2014

How Lovely (Again) is Thy Dwelling Place

St. Mary's Church
In a recent Crisis essay, I indicated that the recovery of tradition, reverence and symbolism in sacred architecture is not limited only to newly built churches, but that it has also been on the increase in existing church renovations in recent years.
Some of the most jarring evidence of internal unsettledness in the Church over the past century has been the drastic physical alteration of older church interiors, often to a point of becoming unrecognizable as what they once were. Such alterations were enforced based on the assumption that the buildings, along with the liturgy and other sacraments inside them, needed to cede to the thinking of the times in order to remain relevant with modern Catholics.
Had this been a truly successful endeavor—or even a correct initial assumption on which to base such an endeavor—we should be able to observe, after all these years, that the majority of lay people actually want their churches to look and feel like casual living rooms or concert halls. Yet, according to Fr. Jamie Hottovy of the Diocese of Lincoln, Nebraska, a growing body of evidence would seem to suggest exactly the opposite.

Thursday, October 30, 2014

Modernism vs. Neo-Modernism: What is the Difference?

republished from:

The overarching principle of post-conciliar theology is not modernism, properly speaking. Let us get our terms straight.

Modernism is the idea that there are no eternal truths, that truth is the correspondence of the mind with one's lifestyle (adaequatio intellectus et vitae), and that, therefore, old dogmas must be abandoned and new beliefs must arise that meet 'the needs of modern man'. This is a radical denial of the traditional and common sense notion of truth: the correspondence of the mind with reality (adaequatio intellectus et rei), which is the basis of the immutability of Catholic dogma.

No, the post-conciliar theological principle is neo-modernism, and the theology that is based on it is known as the nouvelle theologie [click here for more in depth explanation].  It is the idea that old dogmas or beliefs must be retained, yet not the traditional 'formulas': dogmas must be expressed and interpreted in a new way in every age so as to meet the 'needs of modern man'.  This is still a denial of the traditional and common sense notion of truth as adaequatio intellectus et rei (insofar as it is still an attempt to make the terminology that expresses the faith correspond with our modern lifestyle) and consequently of the immutability of Catholic dogma, yet it is not as radical as modernism.  It is more subtle and much more deceptive than modernism because it claims that the faith must be retained; it is only the 'formulas' of faith that must be abandoned--they use the term 'formula' to distinguish the supposedly mutable words of our creeds, dogmas, etc. from their admittedly immutable meanings.  Therefore, neo-modernism can effectively slip under the radar of most pre-conciliar condemnations (except Humani generis, which condemns it directly) insofar as its practitioners claim that their new and unintelligible theological terminology really expresses the same faith of all times.  In other words, neo-modernism is supposed to be 'dynamic orthodoxy': supposedly orthodox in meaning, yet always changing in expression to adapt to modern life (cf. Franciscan University of Steubenville's mission statement).  

Take extra ecclesiam nulla salus as a clear example of a dogma that has received a brutal neo-modernist re-interpretation: they claim that the old 'formula' that "there is no salvation outside the Church" must be abandoned; rather it is more meaningful to modern man to say that salvation is not in, but through, the Church;  people who are not in the Church may still be saved through the Church; thus, to them the dogma that "there is no salvation outside the Church" means that there is salvation outside the Church.  Hence see Ven. Pope Pius XII condemning those "reduce to a meaningless formula the necessity of belonging to the true Church in order to gain eternal salvation." (Humani generis 27).

Yet this mentality of reinterpreting everything anew in order to 'meet the needs of the times' is generally tends to be found in different degrees among different post-conciliar sources:  

Thursday, October 23, 2014

Understanding Modernism

Here are a series of video/talks on Modernism. Few understand it and some think it doesn't exist

Thursday, September 18, 2014

BOOK: The Second Vatican Council: An Unwritten Story

By Professor Roberto deMattei
No event of the 20th century produced a greater effect upon the Catholic Church than Vatican II, the 21st Ecumenical Council. To many it might seem to have been simply a meeting of important churchmen gathered to discuss church matters, but because the Catholic Church is the only church founded on this earth by God himself to guide men to salvation, the reality is that centuries from now historians will likely consider it, (as well as the message to the world delivered by the Mother of God during her personal visit at Fatima in 1917), as one of the two pivotal events of world history for the recently ended century. Vatican II opened fifty years ago on October 11, 1962. Since it ended in 1965, the council has been written of in countless books, articles, scholarly journals, magazines, and newspapers all over the world. Things said and done since the council, in the name of the council and in opposition to it, have affected the lives of everyone living since that time. As with any significant historical event, it is only after considerable time has elapsed that a fuller story of exactly what happened in those years before, during, and after “the event” can be engagingly told and wisely summarized. Professor de Mattei’s genius lies in the application of a lucid, literate, and philosophical mind to thorough scholarly research and mountains of documentation. From this framework he has presented us with a story; a story of an event, a previously unwritten story that has been begging to be told for many years. This book will unfold for you the answer to the question, What happened at the Council?”  “A work that is as erudite as it is relevant. I am certain that thanks to its rigorous historical-critical method it will convince a vast readership.” Cardinal Walter Brandmuller, President Emeritus of the Pontifical Committee for Historical Science
Softcover, 640 pages 

Thursday, July 3, 2014

The Condemnation 65 Points of Lax Morality of Jesuitism

[While it is easy to find references to the condemnations Jansenism, and justly so, few remember there were errors on both sides of the argument. The Jesuits were falling into a laxism in morality and Pascal's criticism of the Jesuits also led Pope Innocent XI to condemn (in 1679) sixty-five propositions which were taken chiefly from the writings of the Jesuits. They were said to be propositiones laxorum moralistarum ("propositions of relaxed morality"), and Innocent forbade anyone to teach them under penalty of excommunication. Since they are hard to find and one of the problems in the Church today is laxism, we thought it wise to make this more easily available: ]
Condemned in a decree of the Holy Office, March 4, 1679 [link here]

Saturday, February 1, 2014

Vatican III Third Session---[Original Vatican II Schemas rejected by the liberals]

To go along with our cyberspace Vatican III Council here is some of the original schema that Vatican II was supposed to be, but was rejected at the last minute, by very good lobbying and politics by liberal Bishops. 

{from Unam Sanctam Catholicam Blog --my now favorite blog on the net --editor--Bill Strom. BTW I thank them for this valuable post. I have been looking for these schemas for years!]]

In the years leading up to the Second Vatican Council, Pope John XXIII entrusted the preparation of the documents that would be discussed by the Council to a Preparatory Commission, headed by the venerable Cardinal Alfredo Ottaviani. The Preparatory Commission ended up drafting a total of nine schemas on a variety of topics. It was these schemas that would be rejected by the Council Fathers are excessively rigid, condemnatory in tone, and too "Scholastic" in their style. The majority of the documents were rejected in favor of what have gone on to become the sixteen documents of Vatican II. Until recently, we in the English speaking world had no way to assess the alleged inferiority of Ottaviani's original schemas; we had to simply take the word of the Council Fathers and periti. Thankfully, however, in 2012 a priest of Marquette University, Fr. Joseph A. Komonchak, laboriously translated five of the nine schemas into English. We are happy to link Fr. Komonchak's excellent translations below.

Five of the nine schemas are available, with expansive footnotes and helpful commentary by Fr. Komonochak. The original Vatican II schemas available in English are:

Schemas linked here

Tuesday, December 17, 2013

Confession on Sundays?

We as a blog have tried to stay focused on the Dogma but like communion in the hand this abuse is so serious it needs to be addressed.

This is where the real mischief is being done to the spirituality of the Church.. Priests will claim Canon Law  forbids them from having confessions on Sunday or that Confessions can't be heard during mass.

Check this out:
The archdiocese of Chicago in its rules, regulations, and by-laws states:

"§202.12. Sacrament of Penance
Policy The Sacrament of Penance or any other service shall not be
celebrated while Mass is being celebrated in the same space. REGULARLY SCHEDULED CONFESSIONS BETWEEN SUNDAY MASSES ARE NOT PERMITTED "

What kind of diabolical person would forbid regularly scheduled confession on Sunday? That is the BEST day the day most are in Church and most are going to receive communion!

How can any bishop allow any such policy to be practiced?