Tribute from a friend. In Memoriam: Fr. Peter Carota —

We are sorry to share the news that the great Traditional Catholic Priest has died.  Father Peter Carota was an inspiration to many of us in the traditional movement.  We pray for the repose of this soul and thank God that his writings are preserved on his blog,

-Team Solutio



This beautiful tribute from Father David Nix was posted on Father Peter Carota’s blog, Traditional Catholic Priest: Fr. Peter Carota would be the first to gently correct me for canonizing him, for he could preach the saints’ descriptions of the terrible moment of judgment (double for priests) as well as the subsequent pains of purgatory […]

via Tribute from a friend. In Memoriam: Fr. Peter Carota —

In Thee O Lord I have hoped

On Prayer And Fasting

February 9, 2016

On Prayer And Fasting

My dear brethren,

According to an ancient and salutary tradition in the Church, on the occasion of the beginning of Lent, I address these words to you in order to encourage you to enter into this penitential season wholeheartedly, with the dispositions willed by the Church and to accomplish the purpose for which the Church prescribes it.

If I look in books from the early part of this century, I find that they indicate three purposes for which the Church has prescribed this penitential time:

  • first, in order to curb the concupiscence of the flesh;
  • then, to facilitate the elevation of our souls toward divine realities;
  • finally, to make satisfaction for our sins.

Our Lord gave us the example during His life, here on earth: pray and do penance. However, Our Lord, being free from concupiscence and sin, did penance and made satisfaction for our sins, thus showing us that our penance may be beneficial not only for ourselves but also for others.

Pray and do penance. Do penance in order to pray better, in order to draw closer to Almighty God. This is what all the saints have done, and this is that of which all the messages of the Blessed Virgin remind us.

Would we dare to say that this necessity is less important in our day and age than in former times? On the contrary, we can and we must affirm that today, more than ever before, prayer and penance are necessary because everything possible has been done to diminish and denigrate these two fundamental elements of Christian life.

Never before has the world sought to satisfy—without any limit, the disordered instincts of the flesh, even to the point of the murder of millions of innocent, unborn children. One would come to believe that society has no other reason for existence except to give the greatest material standard of living to all men in order that they should not be deprived of material goods.

Thus we can see that such a society would be opposed to what the Church prescribes. In these times, when even Churchmen align themselves with the spirit of this world, we witness the disappearance of prayer and penance-particularly in their character of reparation for sins and obtaining pardon for faults. Few there are today who love to recite Psalm 50, the Miserere, and who say with the psalmist, Peccatum meum contra me est semper—”My sin is always before me.” How can a Christian remove the thought of sin if the image of the crucifix is always before his eyes?

At the Council the bishops requested such a diminution of fast and abstinence that the prescriptions have practically disappeared. We must recognize the fact that this disappearance is a consequence of the ecumenical and Protestant spirit which denies the necessity of our participation for the application of the merits of Our Lord to each one of us for the remission of our sins and the restoration of our divine affiliation [i.e., our character as adoptive sons of God].

  • In the past the commandments of the Church provided for:
  • an obligatory fast on all days of Lent with the exception of Sundays, for the three Ember Days and for many Vigils;
  • abstinence was for all Fridays of the year, the Saturdays of Lent and, in numerous dioceses, all the Saturdays of the year.

What remains of these prescriptions—the fast for Ash Wednesday and Good Friday and abstinence for Ash Wednesday and the Fridays of Lent.

One wonders at the motives for such a drastic diminution. Who are obliged to observe the fast?—adults from age 21 to 60 [here in the USA, the minimum age is 18 years old—Ed.]. And who are obliged to observe abstinence?—all the faithful from the age of 7 years.

What does fasting mean? To fast means to take only one (full) meal a day to which one may add two collations (or small meals), one in the morning, one in the evening which, when combined, do not equal a full meal.[The archbishop is referring to the European order of meals; in the United States though, dinner is usually the evening meal—Ed.]

What is meant by abstinence? By abstinence is meant that one abstains from meat.

The faithful who have a true spirit of faith and who profoundly understand the motives of the Church which have been mentioned above, will wholeheartedly accomplish not only the light prescriptions of today but, entering into the spirit of Our Lord and of the Blessed Virgin Mary, will endeavor to make reparation for the sins which they have committed and for the sins of their family, their neighbors, friends and fellow citizens.

It is for this reason that they will add to the actual prescriptions. These additional penances might be to fast for all Fridays of Lent, abstinence from all alcoholic beverages, abstinence from television, or other similar sacrifices. They will make an effort to pray more, to assist more frequently at the Holy Sacrifice of the Mass, to recite the rosary, and not to miss evening prayers with the family. They will detach themselves from their superfluous material goods in order to aid the seminaries, help establish schools, help their priests adequately furnish the chapels and to help establish novitiates for nuns and brothers.

The prescriptions of the Church do not concern fast and abstinence alone but also of the obligation of the Paschal Communion (Easter Duty). Here is what the Vicar of the Diocese of Sion, in Switzerland, recommended to the faithful of that diocese on February 20, 1919:

  • During Lent, the pastors will have the Stations of the Cross twice a week; one day for the children of the schools and another day for the other parishioners. After the Stations of the Cross, they will recite the Litany of the Sacred Heart.
  • During Passion Week, which is to say, the week before Palm Sunday, there will be a Triduum in all parish churches, Instruction, Litany of the Sacred Heart in the Presence of the Blessed Sacrament, Benediction. In these instructions the pastors will simply and clearly remind their parishioners of the principal conditions to receive the Sacrament of Penance worthily.
  • The time during which one may fulfill the Easter Duty has been set for all parishes from Passion Sunday to the first Sunday after Easter.

Why should these directives no longer be useful today? Let us profit from this salutary time during the course of which Our Lord is accustomed to dispense grace abundantly. Let us not imitate the foolish virgins who having no oil in their lamps found the door of the bridegroom’s house closed and this terrible response: Nescio vos—”I know you not.” Blessed are they who have the spirit of poverty for theirs is the kingdom of heaven. The spirit of poverty means the spirit of detachment from things of this world.

Blessed are they who weep for they shall be consoled. Let us think of Jesus in the Garden of Olives who wept for our sins. It is henceforth for us to weep for our sins and for those of our brethren.

Blessed are they who hunger and thirst for holiness for they shall be satisfied. Holiness—sanctity is attained by means of the Cross, penance and sacrifice. If we truly seek perfection then we must follow the Way of the Cross.

May we, during this Lenten Season, hear the call of Jesus and Mary and engage ourselves to follow them in this crusade of prayer and penance.

May our prayers, our supplications, and our sacrifices obtain from heaven the grace that those in places of responsibility in the Church return to her true and holy traditions, which is the only solution to revive and reflourish the institutions of the Church again.

Let us love to recite the conclusion of the Te DeumIn te Doming, speravi; non confundar in aeternum—”In Thee, O Lord, I have hoped. I will not be confounded in eternity.”

+ Marcel Lefebvre
Sexagesima Sunday
February 14, 1982
Rickenbach, Switzerland

Who is a Traditional Catholic? – by Father Carota

Please read below the great post by Father Carota.  He does an outstanding job describing what a traditional Catholic feels like now that one has recently discovered what the Church used to be like before Vatican II.  The traditionalist movement is what God wants, there is no doubt about it.  Please pray for all our priests and religious that they never lose, or re-discover or even discover for the first time, their supernatural faith.  St. John Vianney Ora Pro Nobis.


Who Is A Traditional Catholic?

January 31, 2016

Who Is A Traditional Catholic?

As traditional Catholics, trying to be faithful to the Catholic Faith and to extend Christendom, we need to take time to reflect on what direction we should take at this very serious time in the world’s history to see what we should do.

To start with, we need to define who we are and what is our mission in this short life.

Here are 20 things that many of us Traditional Catholics have discovered and can identify with and what have made us into who we are today.

  1. We are simply Catholics who have discovered the buried treasures of God.
  2. It started with finding about the Mass of All Ages, (also called the Latin Mass or the Tridentine Mass), when Pope Benedict promulgated the Summorum Pontificum.
  3. From this we have discovered the GREAT difference between New Mass, (Also called Novus Ordo Mass), which most of us have only know, and that of the Latin Mass.
  4. We have discovered, to our great surprise, that for the first time in Catholic history the Roman Missal was drastically changed by Bugnini and the Concilium, with the support of Pope Paul VI and promulgated in 1969.
  5. We have found out that the Latin Mass has been part of the Roman Rite Catholics for centuries and centuries and developed very slowly in tiny increments over these centuries from the Last Supper and the Sacrifice of Jesus on the Cross.
  6. We have found out that much of the New Mass, (Canon # 2 which is almost exclusively used at all Catholic Masses), and the new rubrics were created by Bugnini and the Concilium.
  7. We have found out that the protestant advisers at Vatican II were very successful in helping put together the New Mass and saying it into the vernacular.
  8. We can see clearly the emphasis of the Sacrifice of Jesus on Calvary at the Latin Mass.
  9. We clearly see that the emphasis in the New Mass is put on the Last Supper and “do this in remembrance” like the protestant Martin Luther desired it to be.
  10. We clearly see the protestant emphasis on the congregation and the presider over the assembly versus the emphasis in the Latin Mass of the priest offering Sacrifice in Persona Christi.
  11. We experience the man centered gathering at the New Mass where people come to feel good, to look at the priest they like, to do what they want, dress how they want, (sexy women dressed immodestly and men poorly dressed in shorts), talk when they want, hear the homily they want and text when they are bored.  Where as in the Latin Mass, it is very quiet, most people dress well and are respectful of Jesus in the Tabernacle, kneel in prayer and women wear veils.
  12. We notice people arrive early at the Latin Mass to pray and stay after to give thanks. In the Novus Ordo Mass, some people come late and leave early.
  13. At the Novus Ordo Mass we hear mostly man pleasing songs, (hip hop music), with choirs showing off in front of church.  Where as at the Latin Mass, the Choir is hidden up in the Choir loft just to support the Holy Latin Mass with organ music and gregorian chant or other ancient sacred hymns, (and many of the songs are in Latin).
  14. Then we found out that the New Sacrament Rites of the Catholic Church have eliminated much of the very very important prayers of the Rites, (like exorcisms against the devil), and have been replace by new prayers and rubrics.
  15. We see the huge difference contained in the words and rubrics of the Pre-Vatican II Sacraments and for this reason have our children receive the Sacraments in the ancient Latin Rites.
  16. We experience the watered down preaching at the New Mass and the deep spiritual and practical preaching at the Latin Mass.
  17. We see a lot of talk on love in the Novus Ordo Church but with very little love for saving souls from the devil purgatory or Hell.  But the love from the Novus Ordo Catholics is rarely shown to us traditional Catholics, instead they hate us, persecute us and make it almost impossible to have the Sacraments in the ancient Rites that Pope Benedict allowed all Catholics to have since Summorum Pontificum in 2007.
  18. We have heard a lot of talk about Ecology and Social Justice at the Novus Ordo Church, but without ever going to the root of these problems, which is personal SIN.
  19. We have seen that changes in catechesis has produced the fruits of almost all of our families becoming atheist, agnostic, protestant or non-denominationals.  They no longer believe in sin, hear rock or rap music, dress immodestly, live with anyone they want, have children all over the place, get abortions and have serious vices of drug abuse, alcohol abuse and pornography.  And they see nothing wrong with their own sins or with homosexual sex or “marriage”.
  20. We traditional Catholics believe in the 2000 years of Catholic teachings, practices and tradition.  We believe sin is sin as Jesus taught.  We believe in the Holy Bible as the actual authoritative Word of God.  We believe in obeying the laws of God contained in our Catholic faith.  We believe in Heaven, Hell, Purgatory, the devil and his demons.  We believe that one mortal sin not repented of and confessed, will lead us to eternal damnation.More or less this is what we have discovered and believe.  Many of us believe that the Vatican II Council was a disaster.  The New Church people believe that it is the best thing that happened in the history of the Catholic Church and want to implement it more and more or have an even more liberal Council Vatican III.On a whole, we traditional Catholics believe that the heresies of modernism, secularism and progressivism, condemned by Pope Pius X, have caused all the problems in the Catholic Church and is very much alive and active today in almost every part of the Church’s Sacraments and hierarchy.  The heresy of modernism was condemned in the encyclical Pascendi Domini Gregis by Pope Pius X Sept. 8, 1907

The Devil Hates the Latin Mass . . Do You Agree?

Below is a classic post from Father Peter Carota on the importance of the Latin Mass.  This is a great way to start the new year . . . to devote yourself to the Latin Mass in 2016 for the sake of your and your family’s soul.


Latin Mass, Latin Exorcism, Latin Sacraments Crush The Devil


Ancient Catholic Missals show that the Latin Mass Canon has been basically the same ever since Pope Gregory the Great (560-604). Pope Pius V (1504-1572), only slightly modified this ancient Gregorian Missal, along with some of the rubrics.  He did not modify the Roman Canon itself.  He then promulgated this ancient Roman Latin Mass in all places (except where there was still in use another Rite that was 200 years or older).  This did not include where the Byzantine Rites were being used.  But remember, the vast majority of Catholics are Roman Rite Catholics.

Simon Marmion_Mass of St. Greg_Bk Hrs_Belgium_1475-85_Morgan_m6.154raVision St. Gregory Had While Offering The Latin Mass

Since then, slight changes have been made, like new saints feast days, but the Tridentine Missal, or St. Pius V Missal was in use all over the Roman Rite Church for 400 years.

But then, in 1965, this Tridentine Missal was translated into the vernacular (in our case, English) and no longer was obliged to be offered in Latin only.  The Novus Ordo, (New Mass), of Pope Paul VI was promulgated and began being offered all over the Roman Rite world in December 1969.  The Latin Tridentine Mass was then suppressed in the Church, (except for a few places and for old priests who did not want to offer the new mass or could not learn it).

At the exact time that Latin was being removed from the Catholic Church’s Sacraments, all hell broke out in the world.  Many attribute the break down of society and the down fall of the Catholic faith to the “drugs, sex and rock n roll” revolution of the late 60’s.  I contend that it was the devil, and his friends (demons), who brought on the revolution.

Remember that the devil hates Latin and the sacred ancient Latin Sacraments, Rites and prayers of the Catholic Church.  So you can see that it was precisely when Latin was being removed, (1965-69), that all hell broke loose.

devilMany ask why the devil hates Latin and why it is used in Exorcisms and has power over the devil.  The answer is that ecclesiastical Latin is a sacred language that was reserved only for the divine service of the Church of God, in prayer and in the Sacraments.  (There is classic Roman Latin of Cicero that is also studied today.  But it is significantly different for the sacred ecclesiastical Latin.)

H092_Devil-2Our profane language is English.  It is used to cuss with, to curse with, gossip with, to lie with, to deceive with, to corrupt souls with, along with all the other common ways it is used to communicate with.

On the other hand, ecclesiastical Latin is only used for holy things, and is a dead language that does not change and has been reserved for centuries just for prayer, (especially the Latin Mass).  For this reason, the devil hates it.

It is so sad when Catholics say they hate the Latin Mass.  They literally say they do not like it, or, in some cases, say they hate the Holy Latin Mass, just because it is in Latin.  They also say that they do not want to go because they cannot understand what is being said.  I tell them, please, God gives you everything all week long, 24-7, can’t you just offer God one hour in sacred prayer, the way He likes it?  Why hate what the devil hates?  Why not love what God loves?

480511_10151436109968705_1551975927_nThe proof that God love’s the Latin Mass is the it was He that had His Church offered it that way, in the Roman Rite Church, for the last 1800 years?  The only other answer is that God and His Church had it wrong all those years, and finally, 1800 years later we got it right.  How absurd.

My theory is that when the popes removed Latin from the Roman Catholic Church, and suppressed the Tridentine Mass, that is what allowed all hell to break out on earth.  We need to return to the Latin Mass and other Latin Rites and prayers to fight the devil.

I talk about the Roman Rite or Roman Catholic Church because Latin is our sacred language.  Other rites use other sacred languages like Greek, Russian, and Aramaic.  Most of these rites have not had their Divine Liturgies altered since Vatican II and are still basically in their ancient form.

il_fullxfull.192488957Let us all do our part to get rid of hell out of this world by bringing back the Latin Mass, all the Latin Rite Sacraments and the Exorcisms.  We are so blessed to be traditional Catholics and have these nuclear weapons to fight the devil.

Father Carota’s 10 Suggestions For A Good Traditional Catholic Nightly Examination Of Conscience

From Father Carota’s archives.  Please continue to pray for Father Carota


June 26, 2014

10 Suggestions For A Good Traditional Catholic Nightly Examination Of Conscience

It is Catholic tradition for priests, religious and laity who pray Compline, (Night Prayer) to pause at the beginning, and do an Examination of Conscience.  The purpose of this is to  look back over the day and see in what area of our life we might have sinned this day and in what way you can improve tomorrow.

Angel of Death_VERNET, HoraceSo I wish to list a few helpful suggestions to help us make use of this daily examination.

1) Follow Jesus.  Reflect on whether we lived our commitment to be a follower of Jesus.  How well today did we follow Jesus in our personal vocation as: bishop, priest, religious, single, married, mother, father, child, teacher, doctor, business man and any other occupation.  By the way I did or did not follow Jesus, in any way, did I set a bad example or cause scandal to anyone who knew I am a Catholic?

Anthony Abbot_Death of_VILADOMAT Y MANALT, Antonio2) Use Of Time.  How was my time spent today: well, disciplined, procrastinating or wasted.  Did I waste time watching TV, watching sports, going on Line, FaceBook, playing video games?

3) God’s Will.  In what area of my life today did I complete God’s will or did not do God’s will?  What kept me from doing God’s will?

4) Charity.  Did I love God above everyone and everything today?  Was I charitable or uncharitable with my family, friends, work companions or the poor.  Was I impatient with anyone today?

AtPrayerbyEdwinLongsdenLong5) Prayer.  Did I do my the prayers that I was obliged to pray today?  Did I rush through them?  Did I pray from my heart?  Did I make time to pray?  Did I offer the Holy Sacrifice of the Mass with great devotion?  Could I have gone to the Latin Mass today?  Did I pray in a proper place? Did I allow worldly distractions to interfere with my prayers?

6) Fear.  Did I have sufficient fear of God today so as to not disobey or offend Him?  Did I allow fear of offending people to keep me from practicing my Catholic faith?  Did I allow fear of others to keep me from doing what God is calling me to do with my life?  Did fear, in anyway, obstruct my living a full and meaningful life?

7) Flesh.  Did I eat healthy today?  Did I get proper rest?  Did I give in to laziness today?  Were there any sinful sexual actions or thoughts that I willfully engaged in today?  Did I see pornography or show pornography to others?  Did I have custody of the eyes?  Did I dress immodestly and provoke others to sin?

Death of Dives+Lazarus_fol. 17v8) Tongue.  Did I gossip today?  Did I engage in useless chatter?  Did I give bad advice to anyone?  Did I use the gift of my tongue to share Jesus with others?  Did I say bad words?

9) Trust.  Did I live my life trusting that God was with me and protecting me?   Did I over worry about my health, finances, family or job?

10) Gratitude.  Was I grateful for my Catholic faith, my life, family, friends, housing, work, clothing, transportation, health and food today?

Triumph of Death_Danse macabre_France_paris_1500-10_BNF_Francais 995_23This is a simple list of things we can go over at the end of our day.  In no way is it exhaustive.  You can add what ever you would like to to this list.

Then we are try to have sorrow for the sins we committed today and make resolutions to amend our lives tomorrow.  It is very important to remember, that with God’s grace and our determination, we can live the holy life that God has asked of us.

Carthusian Rite ConfiteorEnd your reflection by saying the Confiteor.

I confess to almighty God, to bless Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, to all the Saints, that I have sinned exceedingly in thought, word and deed,  (beat breast 3X), through my fault, through my fault, through my most grievous fault.  Therefore I beseech the blessed Mary, ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, all the saints to pray to the Lord our God for me.

Update on Father Carota’s Health

As you may already know, the author behind the incredible and soul saving blog, has become very ill suddenly.  Please lets storm heaven with our prayers for Father Carota’s full and speedy recovery so he can continue on his mission to save as many souls from hell before he is called home.  His latest blog post contains an update on his condition as well as a heart warming story about a young girl he saved from being aborted.  Amen!


October 5, 2015

Love, Prayers

Just a personal note as to what I am going through.  I was eating a little better yesterday, but back to the same today, (only able to eat and drink a small amount).  I am trying to offer it up with Jesus’ suffering, but it is hard.  My bottom hurts to sit or lie down on because I have lost so much weight.  I have done everything that the Doctors have said and my brother Dr. Carota.  But not working.

IMG_5045One good news is that yesterday I got together with a girl, (Antanaysia) whom I saved from an abortion.  I had lost touch with her since I moved from my parish.  Her grandmother called me yesterday and we got together.  She is 7 years old.  If all the other things I have done in my life have been in vain, it is all worth while saving children from abortion.

She said she wants to be a nun.  Thank you all of you for your love and prayers.  Keep them up.  I barely say the Latin Mass in silence every morning.

Humility of Heart – Reblog

Father Carota has been posting this week about the importance of humility.  These posts really have struck us that humbling ourselves to our Lord is the key to salvation.  It also really takes the pressure off.  There really is nothing more we have to do besides that and God will take care of the rest.  Always practice obedience and humility.


Humility Of Heart Part 10

44. Although sin is in itself a great evil—–in fact the greatest of all evils—–still under a certain form it can prove a food to us if we know how to avail ourselves of it as a means of exercising humility. How many great sinners have become great Saints without having done anything more than keep their sins constantly before their eyes, and humble themselves in shame and confusion before God and their fellowmen!

Those words: “Against Thee only have I sinned,” which David carried in his heart, contributed more than anything else to make him a Saint. And the angelic St. Thomas in explaining the verse of St. Paul to the Romans: [Romans viii, 28] “This is the good that profits them that love God, for when they fall from the love of God by sin they then return to Him more humble and more cautious.” [3 par, qu. lxxxix, art. 2 ad 1]

It is in this that the good and wisdom of God is most admirably set forth, that He offers us a means of sanctifying ourselves through our very miseries, and we shall never be able to make the excuse that we could not become Saints because we committed grave sin, when those very sins might have been the means of sanctifying us by urging us to a deeper humility. How great is God’s mercy in thus giving me the means of sanctifying myself only by remembering that I have sinned and by meditating in the light of holy faith upon what it means to be a sinner!

St. Mary Magdalen did not become holy so much by the tears she shed as by the humility of her heart. Her sanctification began when she first began to be humble in the knowledge of herself and of God. “She knew.” [Luke vii, 37]

She advanced in sanctity as she advanced in humility, for when she did not dare to appear before Jesus Christ she remained behind Him, “and standing behind,” [Luke vii, 38] and she completed her career of sanctity by her humility, for, as St. Gregory says, she did nothing all the rest of her life but meditate upon the great evil she had committed in sinning. “She considered what she had done.” [Hom. 20 in Evang.]

45. When we feel ashamed and disturbed at having fallen into sin, this is but a temptation of the devil, who tries to make use of our distress to draw us perhaps into some graver sin.

The sorrow we feel at having offended God does not distress the soul, but rather leaves it calm and serene, because it is a sorrow united to humility, which brings grace with it; but to be distressed and overwhelmed by sadness—–either from the shame we feel at having committed some disgraceful action, or from a sudden recognition of our liability to fall just when we thought ourselves stronger and more faithful than ever—–is simply pride, which is born of an excessive self-love. We have too good an opinion of ourselves, and this is the reason why we are disturbed when we see our reputation injured by others or diminished by our own actions. If I reflect well whenever I am distressed about my own faults, I shall find that my distress is only due to pride, which persuades me by the subtle artifice of self-love that I am better than the just themselves, of whom it is written: ” A just man shall fall seven times.” [Prov. xxiv, 16]

He who is humble, even though he fall through frailty, soon repents with sorrow, and implores the Divine assistance to help him to amend; nor is he astonished at having fallen, because he knows that of himself he is only capable of evil, and would do far worse if God did not protect Him with His grace. After having sinned it is good to humble oneself before God, and without losing courage to remain in humility so as not to fall again, and to say with David: “I have been humbled, O Lord, exceedingly; quicken Thou me according to Thy word.” [Ps. cxviii, 107] But to afflict ourselves without measure, and to give way to a certain pusillanimous melancholy, which brings us to the verge of despair, is a temptation of pride, insinuated by the devil, of whom it is written, he is king “over all the children of pride.” [Job xli, 25]

46. However upright we may be, we must never be scandalized nor amazed at the conduct of evil-doers, nor consider ourselves better than they, because we do not know what is ordained for them or for us in the supreme dispositions of God, “Who doth great things and unsearchable and wonderful things without number.” [Job v, 9]

When Zaccheus thought only of usury and oppressing the poor, when Magdalen filled Jerusalem with scandal, when Paul cursed and persecuted the Christian religion, who would have imagined that they would ever have become Saints? And on the other hand, who would have believed that Solomon, the oracle of Divine wisdom, would die in the midst of wantonness and idols? That Judas, one of the Apostles, would betray his Divine Master and then give himself up to despair? Or that many holy men advanced in sanctity would have become apostates? These are examples which should make us tremble when we reflect upon the unfathomable mystery of the judgment and mercy of God: “One He putteth down, and another He lifteth up.” [Ps. lxxiv, 8] “He hath put down the mighty from their seat, and hath exalted the humble.” [Luke i, 52]

Every Saint can in a moment become a sinner if he is vain of his sanctity; and a sinner can as quickly become a Saint if he is contrite and humbles himself for his sin. How many there are who in the fervor of their prayer “mount up to the heavens” and soon afterwards, at the slightest occasion of sin, they “go down to the depths”! [Ps. cvi, 26] How many there are too who, given up to vanity and stained with the deepest sins, are suddenly changed by having their eyes opened to the knowledge of the truth and who thus attain to Christian perfection! Indeed the high counsels of God are to be adored and not scrutinized, for “The Lord humbleth and exalteth; He raiseth up the needy from the dust, and lifteth up the poor from the dung-hill. [1 Kings ii, 7, 8]

“No one reaches the kingdom of Heaven except by humility”

Its impossible to not notice, or to be affected by, the increasing pridefulness and vanity of our friends and family. It is rare to find a person that accepts correction well or is repentant about their sinful ways. This does not bode well for the world or for their eternal salvation. Humility is the glue that hold all the virtues together. Let us all pray fervently for an increase in humility. St. Augustine please pray for us.

Please read the important essay from Father Peter Carota on the importance of humility in your spiritual development.


Humility Of Heart – Part 1

September 22, 2015

IN Paradise there are many Saints who never gave alms on earth: their poverty justified them. There are many Saints who never mortified their bodies by fasting, or wearing hair shirts: their bodily infirmities excused them. There are many Saints too who were not virgins: their vocation was otherwise. But in Paradise there is no Saint who was not humble.

1. God banished Angels from Heaven for their pride; therefore how can we pretend to enter therein, if we do not keep ourselves in a state of humility? Without humility, says St. Peter Damian, [Serm. 45] not even the Virgin Mary herself with her incomparable virginity could have entered into the glory of Christ, and we ought to be convinced of this truth that, though destitute of some of the other virtues, we may yet be saved, but never without humility. There are people who flatter themselves that they have done much by preserving unsullied chastity, and truly chastity is a beautiful adornment; but as the angelic St. Thomas says: “Speaking absolutely, humility excels virginity.” [4 dist. qu. xxxiii, art. 3 ad 6; et 22, qu. clxi, art. 5]

We often study diligently to guard against and correct ourselves of the vices of concupiscence which belong to a sensual and animal nature, and this inward conflict which the body wages adversus carnem[Gal. 5,17] is truly a spectacle worthy of God and of His Angels. But, alas, how rarely do we use this diligence and caution to conquer spiritual vices, of which pride is the first and the greatest of all, and which, sufficed of itself to transform an Angel into a demon!

2. Jesus Christ calls us all into His school to learn, not to work miracles nor to astonish the world by marvelous enterprises, but to be humble of heart. “Learn of Me, because I am meek and humble of heart.” [Matt. 11, 29] He has not called everyone to be doctors, preachers or priests, nor has He bestowed on all the gift of restoring sight to the blind, healing the sick, raising the dead or casting out devils, but to all He has said: “Learn of Me to be humble of heart,” and to all He has given the power to learn humility of Him. Innumerable things are worthy of imitation in the Incarnate Son of God, but He only asks us to imitate His humility. What then? Must we suppose that all the treasures of Divine Wisdom which were in Christ are to be reduced to the virtue of humility? “So it certainly is,” answers St. Augustine. Humility contains all things because in this virtue is truth; therefore God must also dwell therein, since He is the truth.

The Savior might have said: “Learn of Me to be chaste, humble, prudent, just, wise, abstemious, etc.” But He only says: “Learn of Me, because I am meek and humble of heart”; and in humility alone He includes all things, because, as St. Thomas so truly says, “Acquired humility is in a certain sense the greatest good.” [Lib. de sancta virginit. c. xxxv] Therefore whoever possesses this virtue may be said, as to his proximate disposition, to possess all virtues, and he who lacks it, lacks all.

3. Reading the works of St. Augustine we find in them all that his sole idea was the exaltation of God above the creature as far as possible, and as far as possible the humble subjection of the creature to God. The recognition of this truth should find a place in every Christian mind, thus establishing—–according to the acuteness and penetration of our intelligence—–a sublime conception of God, and a lowly and vile conception of the creature. But we can only succeed in doing this by humility.

Humility is in reality a confession of the greatness of God, Who after His voluntary self-annihilation was exalted and glorified; wherefore Holy Writ says: “For great is the power of God alone, and He is honored by the humble.” [Ecclus. iii, 21]

It was for this reason that God pledged Himself to exalt the humble, and continually showers new graces upon them in return for the glory He constantly receives from them. Hence the inspired word again reminds us: “Be humble, and thou shalt obtain every grace from God.” [Ecclus. iii, 20]

The humblest man honors God most by his humility, and has the reward of being more glorified by God, Who has said: “Whoever honors Me, I will glorify him.” [1 Kings ii, 30] Oh, if we could only see how great is the glory of the humble in Heaven!

4. Humility is a virtue that belongs essentially to Christ, not only as man, but more especially as God, because with God to be good, holy and merciful is not virtue but nature, and humility is only a virtue. God cannot exalt Himself above what He is, in His most high Being, nor can He increase His vast and infinite greatness; but He can humiliate Himself as in fact He did humiliate and lower Himself. “He humbled Himself, He emptied Himself,” [Phil. ii, 7, 8] revealing Himself to us, through His humility, as the Lord of all virtues, the conqueror of the world, of death, Hell and sin.

No greater example of humility can be given than that of the Only Son of God when “the Word was made Flesh.” Nothing could be more sublime than the words of St. John’s Gospel, “In the beginning was the Word.” And no abasement can be deeper than that which follows: “And the Word was made Flesh.”

By this union of the Creator with the creature the Highest was united with the lowest. Jesus Christ summed up all His Heavenly doctrine in humility, and before teaching it, it was His will to practice it perfectly Himself. As St. Augustine says: “He was unwilling to teach what He Himself was not, He was unwilling to command what He Himself did not practice.” [Lib. de sancta virginit. c. xxxvi]

But to what purpose did He do all this if not that by this means all His followers should learn humility by practical example? He is our Master, and we are His disciples; but what profit do we derive from His teachings, which are practical and not theoretical?

How shameful it would be for anyone, after studying for many years in a school of art or science, under the teaching of excellent masters, if he were still to remain absolutely ignorant! My shame is great indeed, because I have lived so many years in the school of Jesus Christ, and yet I have learnt nothing of that holy humility which He sought so earnestly to teach me. “Have mercy upon me according to Thy Word. Thou art good, and in Thy goodness teach me Thy justifications. Give me understanding, and I will learn Thy Commandments.” [Ps. cxviii, 58, 68, 73]

5. There is a kind of humility which is of counsel and of perfection such as that which desires and seeks the contempt of others; but there is also a humility which is of necessity and of precept, without which, says Christ, we cannot enter into the kingdom of Heaven: “Thou shalt not enter into the kingdom of Heaven.” [Matt. xviii, 3] And this consists in not esteeming ourselves and in not wishing to be esteemed by others above what we really are.

No one can deny this truth, that humility is essential to all those who wish to be saved. “No one reaches the kingdom of Heaven except by humility,” says St. Augustine. [Lib. de Salut. cap. xxxii]

But, I ask, what is practically this humility which is so necessary? When we are told that faith and hope are necessary, it is also explained to us what we are to believe and to hope. In like manner, when humility is said to be necessary, in what should its practice consist except in the lowest opinion of ourselves? It is in this moral sense that the humility of the heart has been explained by the fathers of the Church. But can I say with truth that I possess this humility which I recognize as necessary and obligatory? What care or solicitude do I display to acquire it? When a virtue is of precept, so is its practice also, as St. Thomas teaches. And therefore, as there is a humility which is of precept, “it has its rule in the mind, viz., that one is not to esteem oneself to be above that which one really is.” [22, quo xvi, 2, art. 6]

How and when do I practice its acts, acknowledging and confessing my unworthiness before God? The following was the frequent prayer of St. Augustine, “Noscam Te, noscam me—–May I know Thee; may I know myself!” and by this prayer he asked for humility, which is nothing else but a true knowledge of God and of oneself. To confess that God is what He is, the Omnipotent, “Great is the Lord, and exceedingly to be praised,” [Ps. xlvii, 1] and to declare that we are but nothingness before Him: “My substance is as nothing before Thee” [Ps. xxxviii, 6]—–this is to be humble.

A List Of The 255 Infallible Dogmas Of The Catholic Church

September 19, 2015

A List Of The Dogmas Of The Catholic Church

Did you know that there are 255 infallibly declared dogmas of the faith?  Most people are not aware of the sheer number of dogmas.  In the times in which we live, were truth is under attack, it is good to remind ourselves of the truth that is inherent in the Catholic Church.

  1. God, our Creator and Lord, can be known with certainty, by the natural light of reason from created things.
  2. God’s existence is not merely an object of natural rational knowledge, but also an object of supernatural faith.
  3. God’s Nature is incomprehensible to men.
  4. The blessed in Heaven posses an immediate intuitive knowledge of the Divine Essence.
  5. The Immediate Vision of God transcends the natural power of cognition of the human soul, and is therefore supernatural.
  6. The soul, for the Immediate Vision of God, requires the light of glory.
  7. God’s Essence is also incomprehensible to the blessed in Heaven.
  8. The Divine Attributes are really identical among themselves and with the Divine Essence.
  9. God is absolutely perfect.
  10. God is actually infinite in every perfection.
  11. God is absolutely simple.
  12. There is only One God.
  13. The One God is, in the ontological sense, The True God.
  14. God possesses an infinite power of cognition.
  15. God is absolute Veracity.
  16. God is absolutely faithful.
  17. God is absolute ontological Goodness in Himself and in relation to others.
  18. God is absolute Moral Goodness or Holiness.
  19. God is absolute Benignity.
  20. God is absolutely immutable.
  21. God is eternal.
  22. God is immense or absolutely immeasurable.
  23. God is everywhere present in created space.
  24. God’s knowledge is infinite.
  25. God knows all that is merely possible by the knowledge of simple intelligence (scientia simplicis intelligentiae).
  26. God knows all real things in the past, the present and the future (Scientia visionis).
  27. By knowledge of vision (scientia visionis) God also foresees the free acts of the rational creatures with infallible certainty.
  28. God’s Divine will is infinite.
  29. God loves Himself of necessity, but loves and wills the creation of extra-Divine things, on the other hand, with freedom.
  30. God is almighty.
  31. God is the Lord of the heavens and of the earth.
  32. God is infinitely just.
  33. God is infinitely merciful.
  34. In God there are Three Persons, the Father, the Son and the Holy Ghost. Each of the Three Persons possesses the one (numerical) Divine Essence.
  35. In God there are two Internal Divine Processions.
  36. The Divine Persons, not the Divine Nature, are the subject of the Internal Divine processions (in the active and in the passive sense).
  37. The Second Divine Person proceeds from the First Divine Person by Generation, and therefore is related to Him as Son to a Father.
  38. The Holy Ghost proceeds from the Father and from the Son as from a Single Principle through a Single Spiration.
  39. The Holy Ghost does not proceed through generation but through spiration.
  40. The Relations in God are really identical with the Divine Nature.
  41. The Three Divine Persons are in One Another.
  42. All the ad extra Activities of God are common to all Three Persons.
  43. All that exists outside God was, in its whole substance, produced out of nothing by God.
  44. God was moved by His Goodness to create the world.
  45. The world was created for the Glorification of God.
  46. The Three Divine Persons are one single, common Principle of the Creation.
  47. God created the world free from exterior compulsion and inner necessity.
  48. God has created a good world.
  49. The world had a beginning in time.
  50. God alone created the World.
  51. God keeps all created things in existence.
  52. God through His providence protects and guides all that He has created.
  53. The first man was created by God.
  54. Man consists of two essential parts–a material body and a spiritual soul.
  55. The rational soul is per se the essential form of the body.
  56. Every human being possesses an individual soul.
  57. God has conferred on man a supernatural Destiny.
  58. Our first parents, before the Fall, were endowed with sanctifying grace.
  59. They were also endowed with donum immortalitatis, i.e., the gift of bodily immortality.
  60. Our first parents in paradise sinned grievously through transgression of the Divine probationary commandment.
  61. Through the sin our first parents lost sanctifying grace and provoked the anger and the indignation of God.
  62. Our first parents became subject to death and to the dominion of the Devil.
  63. Adam’s sin is transmitted to his posterity, not by imitation, but by descent.
  64. Original sin is transmitted by natural generation.
  65. In the state of original sin man is deprived of sanctifying grace and all that this implies, as well as of the preternatural gifts of integrity.
  66. Souls who depart this life in the state of original sin are excluded from the Beatific Vision of God.
  67. In the beginning of time God created spiritual essences (angels) out of nothing.
  68. The nature of angels is spiritual.
  69. The secondary task of the good angels is the protection of men and care for their salvation.
  70. The Devil possesses a certain dominion over mankind by reason of Adam’s sin.
  71. Jesus Christ is the True God and True Son of God.
  72. Christ assumed a real body, not an apparent body.
  73. Christ assumed not only a body but also a rational soul.
  74. Christ was truly generated and born of a daughter of Adam, the Virgin Mary.
  75. The Divine and the human natures are united hypostatically in Christ, that is, joined to each other in one Person.
  76. Christ Incarnate is a single, that is, a sole Person. He is God and man at the same time.
  77. The God-Logos is connected with the flesh by an inner, physical or substantial unification. Christ is not the bearer of God, but is God really.
  78. The human and the divine activities predicated of Christ in Holy Writ and in the Fathers may not be divided between two persons or hypostases, the Man-Christ and the God-Logos, but must be attributed to the one Christ, the Logos become Flesh. It is the Divine Logos, who suffered in the flesh, was crucified, died, and rose again.
  79. The Holy Virgin is the Mother of God since she truly bore the God-Logos become Flesh.
  80. In the Hypostatic Union each of the two natures of Christ continues unimpaired, untransformed and unmixed with the other.
  81. Each of the two natures in Christ possesses its own natural will and its own natural mode of operation.
  82. The Hypostatic Union of Christ’s human nature with the Divine Logos took place at the moment of conception.
  83. The Hypostatic Union will never cease.
  84. The Hypostatic Union was effected by the Three Divine Persons acting in common.
  85. Only the Second Divine Person became Man.
  86. Not only as God but also as man Jesus Christ is the natural Son of God.
  87. The God-Man Jesus Christ is to be venerated with one single mode of Worship, the absolute Worship of Latria which is due to God alone.
  88. Christ’s Divine and Human characteristics and activities are to be predicated of the one Word Incarnate.
  89. Christ was free from all sin, from original sin as well as from all personal sin.
  90. Christ’s human nature was passible (capable of sensation & suffering).
  91. The Son of God became man in order to redeem men.
  92. Fallen man cannot redeem himself.
  93. The God-Man Jesus Christ is a High Priest.
  94. Christ offered Himself on the Cross as a true and proper sacrifice.
  95. Christ by His Sacrifice on the Cross has ransomed us and reconciled us with God.
  96. Christ did not die for the predestined only.
  97. Christ’s Atonement does not extend to the fallen angels.
  98. Christ, through His Passion and Death, merited reward from God.
  99. After His Death, Christ’s soul, which was separated from His Body, descended into the underworld.
  100. On the third day after His Death Christ rose gloriously from the dead.
  101. Christ ascended Body and Soul into Heaven and sits at the right hand of the Father.
  102. Mary is truly the Mother of God.
  103. Mary was conceived without stain of Original sin.
  104. Mary conceived by the Holy Ghost without the co-operation of man.
  105. Mary bore her Son without any violation of her virginal integrity.
  106. Also after the Birth of Jesus Mary remained a Virgin.
  107. Mary was a Virgin before, during and after the Birth of Jesus Christ.
  108. Mary was assumed body and soul into Heaven.
  109. There is a supernatural intervention of God in the faculties of the soul, which precedes the free act of the will.
  110. There is a supernatural influence of God in the faculties of the soul which coincides in time with man’s free act of will.
  111. For every salutary act internal supernatural grace of God (gratia elevans) is absolutely necessary.
  112. Internal supernatural grace is absolutely necessary for the beginning of faith and of salvation.
  113. Without the special help of God the justified cannot persevere to the end in justification.
  114. The justified person is not able for his whole life long to avoid all sins, even venial sins, without the special privilege of the grace of God.
  115. Even in the fallen state, man can, by his natural intellectual power, know religious and moral truths.
  116. For the performance of a morally good action Sanctifying Grace is not required.
  117. In the state of fallen nature it is morally impossible for man without Supernatural Revelation, to know easily, with absolute certainty and without admixture of error, all religious and moral truths of the natural order.
  118. Grace cannot be merited by natural works either de condigno or de congruo.
  119. God gives all the just sufficient grace (gratia proxime vel remote sufficiens) for the observation of the Divine Commandments.
  120. God, by His Eternal Resolve of Will, has predetermined certain men to eternal blessedness.
  121. God, by an Eternal Resolve of His Will, predestines certain men, on account of their foreseen sins, to eternal rejection.
  122. The Human Will remains free under the influence of efficacious grace, which is not irresistible.
  123. There is a grace which is truly sufficient and yet remains inefficacious (gratia vere et mere sufficiens).
  124. The sinner can and must prepare himself by the help of actual grace for the reception of the grace by which he is justified.
  125. The justification of an adult is not possible without Faith.
  126. Besides faith, further acts of disposition must be present.
  127. Sanctifying grace sanctifies the soul.
  128. Sanctifying grace makes the just man a friend of God.
  129. Sanctifying grace makes the just man a child of God and gives him a claim to the inheritance of Heaven.
  130. The three Divine or Theological Virtues of Faith, Hope and Charity are infused with Sanctifying grace.
  131. Without special Divine Revelation no one can know with the certainty of faith, if he be in the state of grace.
  132. The degree of justifying grace is not identical in all the just.
  133. Grace can be increased by good works.
  134. The grace by which we are justified may be lost, and is lost by every grievous [mortal, serious] sin.
  135. By his good works the justified man really acquires a claim to supernatural reward from God.
  136. A just man merits for himself through each good work an increase of sanctifying grace, eternal life (if he dies in a state of grace) and an increase of heavenly glory.
  137. The Church was founded by the God-Man Jesus Christ.
  138. Our Redeemer Himself conserves with divine power the society founded by Him, the Church.
  139. Christ is the Divine Redeemer of His Body, the Church.
  140. Christ founded the Church in order to continue His work of redemption for all time.
  141. Christ gave His Church a hierarchical constitution.
  142. The powers bestowed on the Apostles have descended to the bishops.
  143. Christ appointed the Apostle Peter to be the first of all the Apostles and to be the visible head of the whole Church, by appointing him immediately and personally to the primacy of jurisdiction.
  144. According to Christ’s ordinance, Peter is to have successors in his Primacy over the whole Church and for all time.
  145. The successors of Peter in the Primacy are the bishops of Rome.
  146. The Pope possesses full and supreme power of jurisdiction over the whole Church, not merely in matters of faith and morals, but also in Church discipline and in the government of the Church.
  147. The Pope is infallible when he speaks ex cathedra.
  148. By virtue of Divine Right the bishops possess an ordinary power of government over their dioceses.
  149. Christ is the Head of the Church.
  150. In the final decision on doctrines concerning faith and morals the Church is infallible.
  151. The primary object of the Infallibility is the formally revealed truths of Christian Doctrine concerning faith and morals.
  152. The totality of the Bishops is infallible, when they, either assembled in general council or scattered over the earth, propose a teaching of faith or morals as one to be held by all the faithful.
  153. The Church founded by Christ is unique and one.
  154. The Church founded by Christ is holy.
  155. The Church founded by Christ is catholic.
  156. The Church founded by Christ is apostolic.
  157. Membership of the Church is necessary for all men for salvation.
  158. It is permissible and profitable to venerate the Saints in Heaven, and to invoke their intercession.
  159. It is permissible and profitable to venerate the relics of the Saints.
  160. It is permissible and profitable to venerate images of the Saints.
  161. The living Faithful can come to the assistance of the Souls in Purgatory by their intercessions (suffrages).
  162. The Sacraments of the New Covenant contain the grace which they signify, and bestow it on those who do not hinder it.
  163. The Sacraments work ex opere operato (simply by being done).
  164. All the Sacraments of the New Covenant confer sanctifying grace on the receivers.
  165. Three Sacraments, Baptism, Confirmation and Holy Orders, imprint a character, that is, an indelible spiritual mark, and for this reason cannot be repeated.
  166. The Sacramental Character is a spiritual mark imprinted on the soul.
  167. The Sacramental Character continues at least until the death of its bearer.
  168. All the Sacraments of the New Covenant were instituted by Jesus Christ.
  169. There are Seven Sacraments of the New Law.
  170. The Sacraments of the New Covenant are necessary for the salvation of mankind.
  171. For the valid dispensing of the Sacraments it is necessary that the minister accomplish the Sacramental Sign in the proper manner.
  172. The minister must further have the intention at least of doing what the Church does.
  173. In the case of adult recipients moral worthiness is necessary for the worthy or fruitful reception of the Sacraments.
  174. Baptism is a true Sacrament instituted by Jesus Christ.
  175. The materia remota of the Sacrament of Baptism is true and natural water.
  176. Baptism confers the grace of justification.
  177. Baptism effects the remission of all punishments of sin, both the eternal and the temporal.
  178. Eve if it be unworthily received, valid Baptism imprints on the soul of the recipient an indelible spiritual mark, the Baptismal Character, and for this reason, the Sacrament cannot be repeated.
  179. Baptism by water (Baptismus fluminis) is, since the promulgation of the Gospel, necessary for all men without exception, for salvation.
  180. Baptism can be validly administered by anyone.
  181. Baptism can be received by any person in the wayfaring state who is not already baptised.
  182. The Baptism of young children is valid and licit.
  183. Confirmation is a true Sacrament properly so-called.
  184. Confirmation imprints on the soul an indelible spiritual mark, and for this reason, cannot be repeated.
  185. The ordinary minister of Confirmation is the Bishop alone.
  186. The Body and Blood of Jesus Christ are truly, really and substantially present in the Eucharist.
  187. Christ becomes present in the Sacrament of the Altar by the transformation of the whole substance of the bread into His Body and the whole substance of the wine into His Blood.
  188. The Accidents of bread and wine continue after the change of the substance.
  189. The Body and the Blood of Christ together with His Soul and His Divinity and therefore the Whole Christ are truly present in the Eucharist.
  190. The Whole Christ is present under each of the two Species.
  191. When either consecrated species is divided the Whole Christ is present in each part of the species.
  192. After the Consecration has been completed the Body and Blood are permanently present in the Eucharist.
  193. The Worship of Adoration (latria) must be given to Christ present in the Eucharist.
  194. The Eucharist is a true Sacrament instituted by Christ.
  195. The matter for the consummation of the Eucharist is bread and wine.
  196. For children before the age of reason the reception of the Eucharist is not necessary for salvation.
  197. Communion under two forms is not necessary for any individual member of the Faithful, either by reason of Divine precept or as a means of salvation.
  198. The power of consecration resides in a validly consecrated priest only.
  199. The Sacrament of the Eucharist can be validly received by every baptized person in the wayfaring state, including young children.
  200. For the worthy reception of the Eucharist the state of grace as well as the proper and pious disposition are necessary.
  201. The Holy Mass is a true and proper Sacrifice.
  202. In the Sacrifice of the Mass, Christ’s Sacrifice on the Cross is made present, its memory is celebrated, and its saving power is applied.
  203. In the Sacrifice of the Mass and in the Sacrifice of the Cross the Sacrificial Gift and the Primary Sacrificing Priest are identical; only the nature and mode of the offering are different.
  204. The Sacrifice of the Mass is not merely a sacrifice of praise and thanksgiving, but also a sacrifice of expiation and impetration.
  205. The Church has received from Christ the power of remitting sins committed after Baptism.
  206. By the Church’s Absolution sins are truly and immediately remitted.
  207. The Church’s power to forgive sins extends to all sin without exception.
  208. The exercise of the Church’s power to forgive sins is a judicial act.
  209. The forgiveness of sins which takes place in the Tribunal of Penance is a true and proper Sacrament, which is distinct from the Sacrament of Baptism.
  210. Extra-sacramental justification is effected by perfect sorrow only when it is associated with the desire for the Sacrament (votum sacramenti).
  211. Contrition springing from the motive of fear is a morally good and supernatural act.
  212. The Sacramental confession of sins is ordained by God and is necessary for salvation.
  213. By virtue of Divine ordinance all grievous sins (mortal, serious) according to kind and number, as well as those circumstances which alter their nature, are subject to the obligation of confession.
  214. The confession of venial sins is not necessary but is permitted and is useful.
  215. All temporal punishments for sin are not always remitted by God with the guilt of sin and the eternal punishment.
  216. The priest has the right and the duty, according to the nature of the sins and the ability of the penitent, to impose salutary and appropriate works of satisfaction.
  217. Extra-sacramental penitential works, such as the performance of voluntary penitential practices and the patient bearing of trials sent by God, possess satisfactory value.
  218. The form of the Sacrament of Penance consists in the words of Absolution.
  219. Absolution, in association with the acts of the penitent, effects the forgiveness of sins.
  220. The principal effect of the Sacrament of Penance is the reconciliation of the sinner with God.
  221. The Sacrament of Penance is necessary for salvation to those who, after Baptism, fall into grievous sin.
  222. The sole possessors of the Church’s Power of Absolution are the bishops and priests.
  223. Absolution given by deacons, clerics of lower rank, and laymen is not Sacramental Absolution.
  224. The Sacrament of Penance can be received by any baptized person, who, after Baptism, has committed a grievous or venial sin.
  225. The Church possesses the power to grant Indulgences.
  226. The use of Indulgences is useful and salutary to the Faithful.
  227. Extreme Unction is a true and proper Sacrament instituted by Christ.
  228. The remote matter of Extreme Unction is oil.
  229. The form consists in the prayer of the priest for the sick person which accompanies the anointing.
  230. Extreme Unction gives the sick person sanctifying grace in order to arouse and strengthen him.
  231. Extreme Unction effects the remission of grievous sins still remaining and of venial sins.
  232. Extreme Unction sometimes effects the restoration of bodily health, if this be of spiritual advantage.
  233. Only bishops and priests can validly administer Extreme Unction.
  234. Extreme Unction can be received only by the Faithful who are seriously ill.
  235. Holy Order is a true and proper Sacrament which was instituted by Christ.
  236. The consecration of priests is a Sacrament.
  237. Bishops are superior to priests.
  238. The Sacrament of Order confers sanctifying grace on the recipient.
  239. The Sacrament of Order imprints a character on the recipient.
  240. The Sacrament of Order confers a permanent spiritual power on the recipient.
  241. The ordinary dispenser of all grades of Order, both the sacramental and the non-sacramental, is the validly consecrated bishop alone.
  242. Marriage is a true and proper Sacrament instituted by God.
  243. From the sacramental contract of marriage emerges the Bond of Marriage, which binds both marriage partners to a lifelong indivisible community of life.
  244. The Sacrament of Matrimony bestows Sanctifying Grace on the contracting parties.
  245. In the present order of salvation death is a punishment for sin.
  246. All human beings subject to original sin are subject to the law of death.
  247. The souls of the just which in the moment of death are free from all guilt of sin and punishment for sin, enter into Heaven.
  248. The bliss of heaven lasts for all eternity.
  249. The degree of perfection of the beatific vision granted to the just is proportioned to each one’s merits.
  250. The souls of those who die in the condition of personal grievous sin enter Hell.
  251. The punishment of Hell lasts for all eternity.
  252. The souls of the just which, in the moment of death, are burdened with venial sins or temporal punishment due to sins, enter Purgatory.
  253. At the end of the world Christ will come again in glory to pronounce judgment.
  254. All the dead will rise again on the last day with their bodies.
  255. Christ, on His second coming, will judge all men.

Lighten Up Traddies!

Father Carota makes a good point about traditional parishes: they can be a bit serious and stuffy. Having attended at least five different traditional parishes, we can attest to this fact. Traditional Catholics seem to shy away from fun and frivolity and thus aren’t welcoming to newcomers and others that don’t believe the same way we do. We need to lighten up and live with more joy. This will serve to attract more Novusites to the tradition which will only help the Church and the souls of the faithful. So lets get out there and have some fun! Having fun isn’t a sin!


Traditional Catholic Fun

I have a good friend who is a priest in Italy.  Although he is not a traditional priest, there is much to learn from him and the Italian way of life.  In his parish, in Lodi Italy, next to the church is a garden that contains an Italian Bar which serves cafe lattes, expresso and other drinks.  Also in they have a Bocci Ball court and tables and chairs where people can sit and visit.iu

Every Sunday afternoon, the parishioners gather to play Bocci Ball, visit and to drink expresso.  There is a great sense of love and community that goes beyond the Holy Mass.

I have always strongly believed in importance of Sacred Liturgies and no visiting in church.   But I also strongly believe in having a loving community.  Many of the saints said that it is not sufficient to not sin to get to heaven, but that we need to honestly love each other.mass-purgatory-496504066_88d304cb82

A week ago we had a baby shower at the parish with food and sports.  But it began to rain so hard we had to rush inside.  It stormed for over an hour.  Some of the braver young men continued to play soccer the whole time in the rain.  When they went home, they told their parents that that was the greatest time they had in the whole summer, getting wet and muddy.  (We are getting a lot of rain here in Phoenix and I credit it to the Latin Mass and the modesty of the women who go to the Latin Mass.)IMG_4891Yesterday Evenings Soccer Game at St. Catherine’s

Just talked with a farmers wife in Escalon California and she said that a lot of the wells keep going dry in the San Joaquin Valley.  It was the farmers and farm workers who kicked me out of my parish because they did not like modesty in church and secondarily, the Latin Mass.  When I was at St. Patrick’s, every time I led the parish in prayer for rain, it always rained.  Just one week I remember when our prayers were not answered.  People noticed it too.

Back to the topic.  At that baby shower, a man, who is trying to become traditional, said that he did not see a lot of happiness in us traditional Catholics.  Joy and love seemed to be lacking.  The children are happy, but the parents just do not seem content.

IMG_4884Yesterday’s Basketball

Then a young husband, who has been involved for many years here at St. Catherine’s, came to talk to me too.  He brought up the exact same topic.  We talked about how we are trying so hard to stay away from sin, keep our children innocent and to pray in a way that pleases God, yet at the same time, this makes us more serious, more judgmental and closed in on ourselves.  He wanted to propose that we try make a greater effort to love each other.

So I really want to encourage all of us traditional Catholics to organize events, sports and potlucks where we can genuinely get to know each other and to love and care for each other. We want to keep the quiet, the reverence in Church at the Latin Mass.  But after, we want to reach out to each other and show genuine love and concern for each other.  We all need more love, God’s love, family love and holy human love.IMG_4886Yesterdays Volley Ball and Food In the Distance.

‘Therefore, whilst we have time, let us work good to all men, but especially to those who are of the household of the faith.‘  Galatians 6:10.  This says to me that we need to start by being kind to other Catholics.

As many of you know, every Sunday at 6:00 pm, fathers and sons get together with me to play soccer and basket ball.  Now the Templarios are playing volley ball and eating together at the same time.  It will take some work to put in picnic tables and permanent volley ball poles, but it is all worthwhile.  Love, Charity, cost.  I think that God was so happy seeing us all play and have a good time together.

We are so blessed to be traditional Catholics who try to be Holy, Reverent and Loving.  Tomorrow we have a Missa Cantata for Our Lady’s Birthday, Sept. 8 at 5:30.  But we also have a party for her afterwards in the hall to celebrate and help us love all of Mary’s children here at St. Catherine’s Parish.  All are invited.