Scary story about the power of the Rosary March 11, 2014Posted by tantamergo in awesomeness, Basics, General Catholic, Glory, Grace, Interior Life, Our Lady, sanctity, shocking, sickness, Society, Tradition, Victory, Virtue.
Thanks to reader TB for the link, but this is a powerful but disturbing story regarding the power of the Rosary. It regards notorious Florida serial killer Ted Bundy. Some people are so far lost in sin they become dominated by evil, but Our Lord, through Our Lady, has power over them:
At 3: 00 am on January 15 Bundy entered the Chi Omega sorority house at Florida State University and murdered two girls before heading off to search for more victims. When he entered a third girl’s room with a bat for a weapon, he saw a rosary clutched in her hand, dropped the bat and fled.
Later the girl told authorities that before she left for college she had promised her grandmother that she would pray the rosary every night for protection, even if she fell asleep in the process. This is what she had done that night, and she was still holding the rosary when the murderer entered her room. Bundy later confessed to over thirty murders.
Father Joseph M. Esper says in his book With Mary to Jesus, “Ironically, when Ted Bundy was on death row, awaiting execution for his crimes, he asked Monsignor Kerr to serve as a spiritual counselor, and the priest took the opportunity to ask about that terrible night. Bundy explained that when he entered the girl’s room, he had fully intended on murdering her; some mysterious power was preventing him.”
Father Esper adds, “And not only does it (the rosary) aid our own spiritual growth — it also undermines the kingdom of Satan. The famous Vatican exorcist Father Gabriele Amorth testified, ‘One day a colleague of mine heard the devil say during an exorcism, “Every Hail Mary is like a blow on my head. If Christians knew how powerful the Rosary was, it would be my end.”‘
Pray the rosary daily for protection and to defeat the forces of Satan!
Pray the Rosary for many reasons, especially during Lent, but defeating satan is another very good reason to do so. We are locked in a spiritual combat. Our enemies are principalities and power, thrones and dominions, who in one irreversible, unimaginable act of pride rejected God’s Will and were cast out. If we receive the Sacraments (especially Confession) regularly, try to practice virtue, and avoid habits of sin, it is incredibly unlikely that demons or dark forces will gain any power over us. But for those who are lost in grave habits of sin, it is very, very possible.
We must do penance not only for ourselves, but for those lost in sin, too. It is a vitally necessary work of spiritual mercy.
Conversion not a one time act March 11, 2014Posted by tantamergo in awesomeness, Basics, catachesis, General Catholic, Glory, Grace, Holy suffering, Interior Life, mortification, religious, Saints, sanctity, Tradition, Virtue.
From Father Gabriel of St. Mary Magdalen in his magnum opus Divine Intimacy, CONVERSION:
…..This is the program which the Lord wishes to accomplish in our souls during the holy season of Lent: to lead us by means of mortification and prayer to a life of higher perfection and closer intimacy with Him. He stretches out His hand to us, not only to save us from dangers, but also to help us climb those higher places where He Himself will nourish us.
The point of departure which will make the realization of this Divine plan possible is a new conversion our our part: we must collect our powers, desires, and affections, which have been scattered and are lingering in the valley of the purely human; [works done outside Grace only result in natural or human responses. There is no growth in supernatural, sanctifying Grace] putting them all together, we must make them converge on God, our one last end. In this sense, our Lenten conversion would consist in a generous determination to put ourselves more resolutely in the way of perfection. It means a new determination to become a saint. The desire for sanctity is the mainspring of the spiritual life; the more intense and real this desire is in us, the more it will urge us to pledge ourselves totally. In this first week of Lent, we must try to arouse and strengthen our resolution to become a Saint. If other efforts in the past have been unsuccessful or have not entirely reached the goal, this is no reason for discouragement. Nunc coepi – “now I have begun,” or rather, “now I begin”; let us repeat it humbly, and may the experience of our past failures make us place our trust in God alone. [If we've failed in planned mortifications, or not started yet, don't sweat it, just get up and try again, or start now. Most of Lent remains, there is still plenty of time]
St. Thomas teaches that ” in the pursuit of the end, no limits should be set” (IIa, IIae, q.184, a.3). Sanctity is the end of the spiritual life; that is why we must propose it to ourselves, not in a reduced, restricted manner, but in all its fullness – fullness which speaks to us of intimate union with God, of the complete invasion of Grace, and of entire conformity to the Divine Will, to the extent that it becomes the only motive of all our actions; for when the soul becomes totally purified of everything contrary to God’s Will, “the the Lord will communicate His supernatural Being to it, in such a way that it will seem to be God Himself and to have what God possesses ”(San Juan de la Cruz, Ascent of Mt. Carmel, II, 5, 7). Sanctity is the plenitude of love and Grace; it is transformation in God by love, it is deification by Grace. [Again, works done in cooperation with Grace are incredibly efficacious and bring us into closer union with Christ. Works done absent Grace merit us nothing supernatural, and only merit human or natural gains or responses. Thus, a protestant outside Grace might receive worldly accolades for a large charitable donation, but this is not efficacious of Grace, and thus the protestant remains as distant from God as before]
What measure of love and Grace must we attain? That depends primarily upon God’s designs on our soul and on our cooperation. Now on our part, the secret of reaching the goal is never to stop: first, because even if we were to grow in love indefinitely, we would never be able to love God as much as He is to be loved; secondly because we do not know to what degree of sanctity God is calling us. Furthermore, God does not let Himself be outdone in generosity, and the more we give ourselves to Him in the exercise of intense love, the more He will give Himself to us by Grace. [Do we show our love for God by a one time act of "faith," or do we show it by a continuing process of eschewing vice, embracing virtue, and denying our bodily desires to grow in Grace? Which shows more love, joyfully willed suffering or a life of leisure with occasional acts of "charity?"]
The measure of loving God is to love Him “without measure.; if we should not set a limit to love, neither should we set one to our conversion. The Lord said “Be converted to Me with all your heart” (Jl, II:12). This is the indispensable condition for loving God with our whole heart. The cases where total conversion is reached in an instant by a very special Grace are rare; ordinarily, we do not arrive at it except by a daily progressive conversion. And if, in this conversion, as in the whole work of sanctification – the initiation is always from God, who prevents us with His Grace, our cooperation is nevertheless required; hence we must strive every day with renewed diligence to “be converted to God with our whole heart.” Let this be our program for Lent.
“O Lord of my soul and my only good! Why do You not wish that the soul should enjoy at once the consolation of arriving at this perfect love as soon as it has decided to love You and is doing all it can to give up everything in order to serve You better? But I am wrong: I should have made my complaint by asking why we ourselves have no desire to arrive at it, for it is we alone who are at fault in not at once enjoying so great a dignity. If we attain to the prefect possession of this true love of God, it brings all blessings with it. But so niggardly and so slow are we in giving ourselves wholly to God that we do not prepare ourselves to receive this benefit….So it is that this treasure is not given to us in a short time because we do not give ourselves to God entirely and forever……O my God, grant me the Grace and the courage to determine to strive after this good with all my strength. If I persevere, You, who never refuse Your help to anyone, will strengthen my courage until I come off with victory. I say courage, because the devil, with so many obstacles, tries to make us deviate from this path.” (St. Teresa of Jesus, Life, II)
The Proof of Love March 11, 2014Posted by tantamergo in awesomeness, Basics, General Catholic, Glory, Grace, Holy suffering, Interior Life, Lent, Saints, sanctity, Tradition, Virtue.
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In light of the previous post, a re-post, on how we demonstrate our love for God not with a onetime altar call that in almost all cases produces no lasting conversion, but through a lifetime process of mortification, prayer, and similar works of piety done in cooperation with Grace.
I haven’t quoted from Divine Intimacy in a long time. Let me rectify that. From day 96, Proof of Love. But first, a quick aside. I was once reading this book in a restaurant, and this guy comes up and asks me what I’m reading. I show him the cover, which says nothing but Divine Intimacy in big gold letters. He gives me this wry look and says “Fo yo woman?” And I say, it’s not like that. And he goes “Oooohhhhh” and steps away gingerly. I still don’t think he got it!
After the Incarnation, the Cross of Jesus is the greatest proof of His Love for man. Similarly, mortification, which is suffering eagerly accepted for the love of God, is one of the greatest proofs of love that we can give Him. It means freely giving up a satisfaction or a pleasure in order to impose on ourselves, for love of God, something which is contrary to our own natural inclinations; we thus prove that we prefer to satisfy God rather than ourselves. Every act of voluntary mortification, whether physical or moral, says to God, “Lord, I love You more than myself!” And since a soul in love has an ardent desire to give proof of its love, it is very vigilant not to miss a single opportunity for renunciation.
It was in this sense that St. Teresa Margaret of the Heart of Jesus resolved “not to let a single occasion for suffering escape, as far as she was able-and always in silence between God and herself.” In fact, she made every effort “to find at each moment some occasion for suffering or bodily pain, so as never to satisfy the slightest appetite or desire, and she sought ways to make even what was necessary, painful and wearying to her body.” Her ardent love for God found an outlet in this generous, untiring exercise of mortification……….
The value of voluntary mortification consists much more in the good will with which it is practiced than in the intensity of the suffering which is imposed, although the latter may contribute to it in the sense that a more painful mortification requires more good will.
The amount of suffering must be wisely proportioned, and limited to the physical strength of each one; but what must never be limited is the love, the
spirit of generosity with which we preform each act of sacrifice. From this point of view, a slight mortification done with all the love of which a soul is capable has greater value than a painful penance performed in a material way, with no interior spirit…..
….Loving contemplation of the Crucified was the soul of all the austerities of St. Teresa Margaret. “This humiliated, suffering God, of whom she was constantly thinking, was the One who gave her the interior strength to overcome every difficulty, however arduous, and to take on spontaneously so many labors and works of charity and mortification; it was He who gave her an insatiable desire for suffering.”
Contemplating Jesus Crucified, the soul feels that even if it is mortifying itself much for love of Him, its sacrifices and renunciations amount to very little, and instead of conceiving sentiments of vain complacency for the mortifications already practiced, it feels the need of humbling itself and of always doing more. “Have great love for suffering,” says St. John of the Cross, “and consider it very little to attain the favor of the Spouse, who hesitated notto die for thee.”
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Thanks to my wife for sharing this with me. A Swedish Pentecostal pastor of a 3300 video board toting megachurch announced last Sunday he is joining the Catholic Church. God be praised, such conversions are rare:
The founder of a 3,300-member megachurch in one of Sweden’s largest cities announced yesterday [Sunday, March 9] his decision to leave his charismatic congregation and join the Roman Catholic Church.
Ulf Ekman, who introduced Sweden to the prosperity-emphasizing Word of Faith movement when he founded Word of Life Ministries and Word of Life Church, had stepped down from the pastorate at the Uppsala church last spring.
“I have come to realize that the movement I for the last 30 years have represented, despite successes and much good that has occurred on various mission fields, is part of the ongoing Protestant fragmentation of Christendom,” Ekman wrote in an op-ed for Swedish newspaper Daegens Nyheter.
Well that’s all very good to see. However, here is an interesting tidbit that might prove a bit controversial:
In a note on his ministry website, Ekman explains that he and his wife, Birgitta Ekman, have undergone a slow transformation over the past decade as they have come to know practicing Roman Catholics, including many charismatic Catholics.
As my Norwegian ancestors would say, Uff da! I am one of many who has grave problems with charismatic Catholicism. At the very beginning of my conversion, a religious priest tried to suck me into this movement, and I actually participated in several months of classes to sort of form into a charismatic. While there was some very good catechesis, no doubt, it was all fundamentally disordered by all this protestant aping “life of the spirit” stuff – I might say garbage – involving speaking in tongues, “resting in the Lord,” etc. Such practices are quite distant from traditional Catholic piety, and can even be seen as leading one in a disordered direction away from true sanctity.
In my experience, charismatic Catholics have some misunderstandings of mortification and cooperation with Grace, and some seem even to operate under a protestant “once saved, always saved” mentality.
This ties in with another piece I saw last night, which just about floored me, wherein an American protestant pastor opines that Lenten mortification are “spiritually dangerous.” This piece is a veritable dossier on protestant errors, so let us see a few of them:
The spiritual-minded experience fasting positively because it conforms to our default position about spiritual matters. Deep down, we are all born as Pharisees, believing that sin and salvation are a matter of discipline, something within our control. [This pastor admits that he tends to take things too far - fasting to the point of passing out in the past. Protestantism has a fundamental error, in that because something can be abused and done in a disordered way, it should never be done at all. That is what is being argued here. They overlook that it is our interior motivations that make an act virtuous or full of vice. If we fast for our own glory, or feel that if we just check some boxes on a list we are saved (the ultimate evangelical protestant belief - accept Jesus as your Lord and Savior ONCE and you are saved forever!), then our mortifications will merit us nothing, and could add to our sins. But if we do it in the hope that we are simply cooperating with Grace in establishing control over our bodily lusts, the better to love God and our fellow man, then these acts are incredibly efficacious of Grace. But protestants don't believe in such efficacy, as we will see below] The ascetic way of the penitential partakes of the natural religion of the natural man, not the revealed religion of the Gospel. [Here we see the constant protestant tendency to latch onto certain bits of Scripture while ignoring others, or radically misinterpreting certain passages. Here, we see the total neglect of "take up your cross and follow me," as well as the definitive exhortation in Mt XXV:31-46] Which is one reason why fasting is so widespread in most every world religion. [This guy is really taking a strong stand. He hates him some mortification. Once again, mortification done absent Grace will avail nothing supernatural. But with Grace, it is everything, and was the prime, one might even say entire, focus of early Christian spirituality.]
Back to Mark 7, where Jesus hit the nail on the head. [This is where Christ advises us not to fast as the Pharisees do, but even here this guy misses the point. Christ plainly commands us to fast - we are simply not to do so in a manner similar to the Pharisees, who did so for public show and with the thought that they could make themselves holy absent any work of God. This is Pelagianism, a condemned heresy, but most protestants are ignorant of both the heresy and its errors] We all desperately want to believe that sin is outside of us, something that goes into us and defiles us. [I would say that orthodox Catholics are quite aware that our sins come from within us] That it is a particular act, or behavior, or excess, that we can readily regulate and control should we choose. Though Jesus never sinned, he became sin on our behalf, and understood sin better than we do, and boy did he understand the sin of Phariseeism. [Which, I would argue, this protestant is actually promoting, through his rejection of Grace accompanying works as the means for personal interior conversion. Again, another major protestant error, in that following pure Calvinism - to which this guy surely adheres - we are faced with the idea that man is irretrievably evil and unable to perform any works that will merit Grace. This is the "total depravity" garbage, one of the worst errors ever posited, and directly counter to what all the Fathers of the Church believe. It is founded on a complete perversion of Scripture, and fundamentally illogical, because even the "faith alone" on which it is posited is a work. Faith is a work. It is a non sequitur to claim otherwise.]
…..Two problems present themselves with this view. First, it underestimates our sin. Remember, Jesus listed pride and deceit as two of the things that bubble up from within our hearts. As sinners, we can’t help taking pride in the things we do to give our salvation a little push, so engaging in such self-prescribed spiritual disciplines just gives us more sin — the sin of pride — to repent of. [As I said, total depravity and complete misunderstanding of Grace and how it works]
Second, and more fundamentally, is the uniqueness and purpose of Christ’s sufferings. Jesus didn’t die to purify his own soul, but ours. He fasted for forty days in the wilderness on our behalf, so we wouldn’t have to; not as a model, but as a substitute. His passion was not a discipline that made his heart pure in its love for his Father, it was the price to be paid for our sins, and he paid it in full.
And this is where the completely inverted image of Christianity that comes with hardline protestantism reveals itself. We are total dung. We can do nothing good. All we can do is proclaim a faith in Christ (one time!) and we are saved, because St. John wrote in Chapter 45 of his Gospel that God is contractually obligated to admit into Heaven every soul that makes a one time declaration of Faith.*
The problem with all this, aside from the self-serving “individual interpretation of Scripture” on which it is based, is that it fundamentally perverts right understanding and practice of the Faith. It literally inverts Christianity, taking away the fundamental vehicle of sanctification – cooperation with Grace which is demonstrated through our joyfully willed acts of mortification, propitiation, adoration, etc, and changes into a model where we just lay back and wait for that good Grace to just run all over us after we make a profession of Faith. It is counter to Scripture, such as the aforementioned Matthew 25:31-46 makes clear: our salvation is predicated on good works. And we will not have the wherewithal to perform external acts of good until we have permitted God to sufficiently quieten our fallen tendencies towards sin through mortification.
The guy ends his paean to error with the claim that Christ doesn’t want us to do good for ourselves, but for others! Really! That’s why He constantly counseled on the need to lead a sinless life and to follow the narrow, rocky way to salvation, not the broad protestant-built highway of self-will masquerading as virtue. Because that’s the deadly trap, in the protestant-calvinist way of thinking, with no mortification, it is incredibly easy, almost assured, that unmortified souls will mistake vice for virtue, or perform virtuous acts absent Grace which net them no supernatural gain at all.
The Catholic/Orthodox belief, firmly grounded in Scripture and built upon the incredible sanctity and wisdom of the early Fathers, posits that we must permit Christ to mold us into His image through cooperation with Grace, which entails constant mortification, in order to then have the virtue required to serve others in a truly Christ-like, selfless manner. That does not mean we wait to serve others until the process is complete, for it will never be complete, but it does mean we do our very best through mortification, prayer, partaking of the Sacraments, which actions will provide the very seedbed of virtue on which to base our acts of charity – our entire life of charity – towards others. It is impossible, according to too many Saints to list and even more so according to the experience of millions of pious souls, to practice truly selfless virtue towards others without mortification. It is the very basis of the interior life. This piece in the Federalist is really just a vile calvinist attack on a timeless, fundamental Christian practice.
In conclusion, I think what the author truly wanted to say is that protestant practice of mortification is a danger to protestantism, not to the souls in question.
It just goes to show how twisted off and erroneous one can become when there is not an Authority to provide settled understandings of Scripture and its meaning, which St. Peter – the First Pope – warned us about in his 2nd Catholic Epistle.
And this is what true ecumenism should involve, refuting in the strongest terms the soul-endangering heresies of protestantism, and calling them to conversion. I pray for that Swedish couple, that they develop a proper understanding of the Faith.
*Just in case you don’t know, there is no 45 Chapter of St. John’s Gospel.
….from God to us, and from us back to God. Two excerpts from Explanation of the Holy Sacrifice of the Mass by Father Martin von Cochem:
Give thanks, therefore, O Christian, to this thy true friend, Who has labored for thee and laid up for thee so rich a store of treasures. Acknowledge His great charity towards thee in offering these treasures for thy acceptance,and bestowing them upon thee freely. See that thou hear Mass daily, if possible, in order to appropriate to thyself a large portion of these riches. Thou wouldst spare no pains and grudge no time if thou coudst acquire temporal riches as easily as thou canst acquire wealth for thy soul. Why, then, remain so careless in regard to the eternal treasures, and by thy indifference allow them to escape thy grasp? May God enlighten thy blindness, convert thy sloth into diligence, and inspire thee with true fervor; and when this happy change is effected thou wilt then hear Mass frequently and to thy soul’s profit……
……..”The prayers said at Mass,” Bishop Fornerus tells us, “offered in union with the Holy Sacrifice, have infinitely more value than any other prayers, however long, however fervent, more even than ecstatic contemplations, in virtue of the merits of Christ’s Passion, the power of which is manifested in Holy Mass by a superabundance of celestial gifts and graces. For as the head is the noblest portion of the body, no other member being comparable to it, so does the prayer offered by Christ, our Head, when He prays for us in Holy Mass surpass in dignity the prayers of all Christian people, who are His members.”
It is a beautiful commentary, but I also want to use it to make a point more salient to the present crisis in the Church.
That last paragraph is quite the profound commentary on the separated sects, which do not have the Mass. Prior to Vatican II, it was thought in the Church – with great clarity – that, lacking the Mass and most other avenues of Grace, protestants were in a dire position with regard to their personal salvation.
Which is a major reason why the “reform” of the Mass “had” to take the direction it did, so that it was less an impediment to worldly ecumenism, a movement whose intellectual roots were defined in the late 19th/early 20th century modernist camp.
For more on that, see Louis Verrecchio’s video below,
Quite an interesting video. I will say, it is so difficult not to be scandalized with some of the words coming from the Holy Father. Anglican fellow “saints?” Ouch. So, I would really like to ask the Pope, and I may send him a letter to this effect – you don’t think I should have converted, do you?
To Louis’ general point, it’s an interesting one. Ecumenism, along with religious “liberty” and collegiality are the three-headed hydra normally pointed to as being responsible for the revolution against the Church. So I agree with that. And I would tend to agree that ecumenism is probably the primary one, but it is closely aligned with this religious liberty blather.
But I’m not sure if ecumenism is the “central” or root error behind the crisis in the Church. I think the central, or root, cause, is intellectual pride manifesting as modernism/leftism. I am not applying that error to the Holy Father definitively or anything like that, but I think in general, that is the true root of modernist elements. Pride, and lack of true faith.
It’s interesting that Verrecchio’s argument is very similar to the argument of Fr. Leonard Feeney, that Americanist indifferentism cum ecumenism was responsible for the failing faith of the mid-20th century US Church, a faith that was about to be unleashed on the world via Vatican II. I know Feeney seems to have overly narrowly defined Extra Ecclesiam Nulla Salus, but there is much of that same argument above. Not that I disagree with it, I think ecumenism is being used by progressive elements in the Church to try to dismantle her. And those elements seem to be running with wild abandon at present.
I am feeling increasingly disturbed over this upcoming Synod. It’s going to take the Holy Spirit’s direct intervention to prevent it from going off the rails, I fear.
Just a quick note, when I show a video of Louis Verrecchio that certainly does not mean I am “siding” with him against Michael Voris or anyone else. It just means I happen to think the video or post in question has some merit, or elicits interesting matter. And when I post a Vortex or another Voris video, it also doesn’t mean I’m taking his “side” over against anyone else’s in any internecine strife. It just means Voris has hit the matter square on, as he usually does. But if I don’t make this clarification someone will make a baseless insinuation or outright accusation.
A Lenten Endeavor for men – Tabernacle Watch Society March 10, 2014Posted by tantamergo in Admin, Basics, Dallas Diocese, Domestic Church, General Catholic, Interior Life, Latin Mass, Lent, mortification, sanctity, Tradition, true leadership, Virtue, watch.
Over 100 years ago, in still-Catholic France, Blessed Louis Martin (father of the Saint and Doctor of the Church Therese of Lisieux) and his brother-in-law Isidore Guerin participated in a perpetual tabernacle watch society at their local parish in Lisieux, Normandy. At that time and place, this was a popular if challenging activity. If I remember my history right, Martin and Guerin volunteered for undesirable middle of the night “shifts” at least weekly, if not much more frequently.
The idea, of course, was the Our Blessed Lord would never be alone in the Tabernacle. A particular piety developed in France regarding the lonely, forgotten Christ in the Tabernacle, and faithful souls took it upon themselves to accompany Jesus in the tabernacle, while adoring, offering prayers, meditating, etc, during their period of watch. You can find a number of prayer cards from France expressing that piety. They are very sweet in disposition.
But to get the the heart of the matter, I have felt called for a time to try to emulate that effort here in our own Diocese. What I propose – at least as far as I administer – is setting up a tabernacle watch society to keep watch with Jesus as much of the day and night as possible at our local TLM parish. I would certainly encourage and rejoice at similar efforts at other parishes, but I will only have direct involvement with Mater Dei.
I tried to broach this idea last year to a smaller, private group of individuals but I let it peter out. I really want it to happen, this year. So what I propose – and this is open to all, not just Mater Dei parishioners, but the watch would have to happen there – is that I get a list of names of men only. I would get your name by your leaving a comment on this post. You could also leave a day/time when you think you could keep watch. The goal is ultimately to have 24 hour coverage by men, but for now I’m just looking to see how much interest there is and how much of the 168 hours in a week we could cover. That’s another point, the idea is that you would commit to a given time each week, preferably for at least one hour.
I say men, because I really want to limit this to men. In so many parishes, it seems that nowadays it is women who predominate in worship and involvement. That’s less true in traditional communities, but still somewhat valid even there. Maybe it’s always been the case, but I’ve read that in times past church/parish leadership was much more exercised by men, and I think there would be a lot of benefits for the men themselves and the Church at large by seeing men take a visible leadership role in the life of a parish. It would certainly provide a great example of leadership in our own families, where we are the heads of our little (or big!) domestic churches.
Again, please comment or contact me directly if you want to sign up. I’ll try another venue, as well, to garner interest. In a few days, I’ll post a file showing everyone’s days and times. I will try to watch on Tues from 8-9p and Thurs from 7-9. The idea is that we won’t have 30 men from 7-8 on Wednesday night, but no more than two or at most 3 men at the same time. I hope to have a man or two present at all hours, rather than just a big group all at the same time. I do realize coverage during certain daytime hours and late at night will be difficult. But we’ll see what develops. You can start with your watch immediately if you want, or wait for a week or two until I get things formalized.
Pray God, there will be more posts on this in the future.
If you like this idea, as I said, you can certainly implement the same in your own parish, but I am only administering this one at Mater Dei. But do let me know if you set up your own watch society!
My intent is to name this watch society in honor of Blessed Louis Martin. I hope this act of charity will be beneficial to souls and increase Eucharistic piety generally. It is a way to sanctify each week to Our Lord, but outside Mass.
Two final notes of clarification, this will be keeping watch in with Our Lord in the tabernacle, not in the monstrance. The Host will be reserved, not displayed. And it is intended that this society would continue on ad infinitum, and hopefully spill out into surrounding parishes. It is not just for Lent, though that seems a good time to start it.
Gentlemen, if you replied to me last year with your interest, please do so again, I have lost all that data.
Start St. Joseph Novena today! March 10, 2014Posted by tantamergo in awesomeness, Basics, General Catholic, Glory, Good St. Joseph, Grace, Interior Life, Novenas, Saints, sanctity, Tradition, Virtue.
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Recommended by a good local priest. A diocesan priest who has suffered quite a bit, perhaps you could say a prayer for him, Fr. W:
Saint Joseph, you are the faithful protector and intercessor of all who love and venerate you. I have special confidence in you. You are powerful with God and will never abandon your faithful servants. I humbly invoke you and commend myself, with all who are dear to me, to your intercession. By the love you have for Jesus and Mary, do not abandon me during life, and assist me at the hour of my death.
Glorious Saint Joseph, spouse of the immaculate Virgin, Foster-father of Jesus Christ, obtain for me a pure, humble, and charitable mind, and perfect resignation to the Divine Will. Be my guide, my father, and my model through life that I may merit to die as you did in the arms of Jesus and Mary.
Loving Saint Joseph, faithful follower of Jesus Christ, I raise my heart to you to implore your powerful intercession in obtaining from the Heart of Jesus all the graces necessary for my spiritual and temporal welfare, particularly the grace of a happy death, and the special grace I now implore: (Mention your request). Guardian of the Word Incarnate, I am confident that your prayers on my behalf will be graciously heard before the throne of God.
Prayer: Let us Pray! In Your ineffable providence You were pleased to choose Blessed Joseph to be the spouse of Your Most Holy Mother. Grant, we beg You, that we may be worthy to have him for our intercessor in heaven whom on earth we venerate as our protector. You who live and reign forever and ever. AMEN
You can also add 3 Ave’s or a Pater Noster, Ave, and Gloria at the conclusion of the Novena, each day.
Another blessed practice is to pray the Litany of St. Joseph, which you can find all over.
Glorious sermon on the TLM by Archbishop Sample March 10, 2014Posted by tantamergo in awesomeness, Basics, catachesis, episcopate, General Catholic, Glory, Grace, Latin Mass, Liturgy, manhood, Papa, Tradition, true leadership, Virtue.
Archbishop Alexander Sample has long been known as one of the most orthodox and tradition-friendly bishops in the United States. Here he gives a sermon during a Pontifical High Mass offered as the crowning event of a 3-day conference on Gregorian Chant and the role of sacred music in the liturgy at a Brigittine Monastery in Oregon.
“Young people who experience this Liturgy are amazed.” Indeed! I was blown away repeatedly when I first experienced the TLM. I still get goosebumps – and have even had a transport or two – when I assist at Mass, at least on occasion. It is beyond doubt in my mind that the way forward for true liturgical reform is to re-adopt the TLM on a mass scale (heh), and, almost as importantly, to properly form souls in the true nature of the Mass as Holy Sacrifice and the highest form of worship it is humanly possible to offer to God. The reductive tendency inherit in the Novus Ordo towards community aspects and the numerous overt protestant characteristics which have been incorporated into it are a liturgical – and pastoral – blind alley.
“You’re looking at this beautiful Liturgy tonight with all of its beauty, all of its solemnity, all of its precision, and even its pageantry……..how did we get to some of the abuses that we have experienced since the Second Vatican Council?” Indeed……I think more and more liturgical experts, if they are orthodox and honest, are coming to understand that the Novus Ordo is inherently problematic, even disordered, to a degree that true liturgical reform must be based on the Mass of All Ages.
Archbishop Sample all but agrees with me @12:30-13:00, claiming that the TLM, esp. the Pontifical High Mass, with all its sublime, supernatural glory, should serve as the exemplar or touchstone for all future liturgical developments. Deo Gratias!
Archbishop Sample’s enormous love for the traditional Mass shines brightly through this entire sermon.
A rather pointed comment about the paramount need to have love as Catholic Christians attached to the TLM. That is an exceedingly valuable and powerful reminder of the basis for all Catholic life, which should be especially obvious among adherents to the Traditional Mass. In all the mountains of scandal we are exposed to on a constant basis, it is easy to become jaded or cynical. I have probably, far too many times, given witness to that sad propensity. Of course, true charity doesn’t mean accepting the world’s sick and twisted understanding of same, nor does it imply that we gloss over hard truths. But it’s a good Lenten reminder to me to never allow fervor for the Faith to become a mask for being uncharitable.
Pray for Archbishop Sample! Let us have more bishops like him! And pray for the restoration of the glorious order of the Brigittines, there is a brand-new Brigittine monastery in Tyler which could really use your support. The Brigittines were once a very large order, but it was severely wounded by the protestant revolution against the Church.
I will pray for Fr. Charles Vreeland, noted by Archbishop Sample at the beginning of the sermon.
Thanks to reader TC for the link.
Last week, after the tragic circumstances afflicting the students and others at Fisher-More College, Bishop Michael F. Olson requested a meeting with the pastor of the Dallas FSSP parish, which also has responsibility over the Sunday TLM in Fort Worth. Bishop Olson asked that an announcement be read at all the Dallas/Irving and Fort Worth TLMs, emphasizing his love and affection for our communities and giving us the assurance of his prayers for our well being – in Latin.
The greeting was very warm and indicated to me a marked pastoral concern for Catholics who love the traditional Mass. Certainly, it was not necessary that Bishop Olson express these kind words, and in other circumstances where TLMs have been peremptorily cancelled, episcopal follow-up has ranged from cold silence to continued, outward hostility.
I also got a little more input from some folks who knew Bishop Olson as rector of Dallas’ Holy Trinity Seminary, and they indicated that what I took to be perhaps a certain low-key opposition to the TLM was actually a welcome change from previous administrations and that then Fr. Olson had actually liberalized the ability of seminarians to assist at TLMs. In many dioceses it remains the sad, twisted fact that getting “caught” assisting at a TLM could be the end of a seminarian’s vocation. I understand that was the situation in Dallas not too long ago. But now seminarians are able to assist at the TLM at least semi-regularly openly. Obviously even that is far from ideal and there remains a strong bias or lingering suspicion towards the TLM (or, perhaps, TLM communities), but it is a significant advance.
The last para is hearsay so make of it what you will, but I can confirm that seminarians are able to avail of the Irving TLM at least periodically as their studies and other considerations permit. It would of course be most desirable for there to be a TLM at the seminary, but with prayer that day will come.
So, just a couple of data points, they probably won’t affect people’s attitudes towards this matter a whit, but there they are. I was particularly gratified to hear of the bishop’s statement of support and prayers, it’s the first time I can recall hearing such at a TLM parish. Some may dismiss this as just a meaningless PR gesture, and me a naive fool (I will not dispute the charge). It could be, but we’ll just have to see what the future brings.
Reminder – First Friday at the Carmel tonight, 03/07 March 7, 2014Posted by tantamergo in awesomeness, Basics, Dallas Diocese, Eucharist, General Catholic, Glory, Grace, Interior Life, Latin Mass, Lent, religious, sanctity, Tradition, Virtue.
All Night Adoration at the Carmel of the Infant Jesus of Prague and St. Joseph starts at 5pm, goes until 7am.
TLMs at 8p and 3a, Confession available before and after each.
Join the nuns as they storm Heaven. There is a group Stations of the Cross at Mater Dei at 7p.
All details here——>>>>>> Allnightcarmelites_march_april 2014