March 22, 2019, 06:52:04 AM


Holy Communion is the shortest and safest way to Heaven. --Pope St. Pius X

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General Discussion / Re: Felix festum Beati Petri d...
Last post by Geremia - March 04, 2019, 09:50:27 AM
Fr. Albert, O.P., induced a Dominican tertiary a few months ago who took this name.
General Discussion / Felix festum Beati Petri de Ge...
Last post by Kephapaulos - March 03, 2019, 12:08:26 PM
Happy feast of Bl. Peter de Geremia, Geremia! I was just reading about him. He was a holy Dominican who preached and worked miracles and was even visited by St. Vincent Ferrer and played an important role in the Council of Florence.

Beate Petre de Geremia, ora pro nobis!

Anti-Modernism / Re: Antipope Anacletus II vs. ...
Last post by Geremia - February 26, 2019, 09:51:15 PM
Vivid description of Innocent II's depositions at Lateran II, from Pope Innocent II (1130-43): The World vs. The City p. 311:
QuoteShortly after the Second Lateran Council (1139), the chronicle of the French abbey of Morigny recorded a vivid account of the assembly.¹ When Pope Innocent II rose to address the fathers, he bemoaned the evil effects of schism and the problems created in the Church if the head itself was corrupt. Innocent made the point that 'the height of ecclesiastical honour is received by the permission of the Roman pontiff, as if by the custom of feudal law, and without his permission it is not legally held'.² He further and rather ominously declared that canon law ought to be taken up as a weapon in time of ecclesiastical war. Then, after demonstrating that Anacletus had taken the papacy by usurpation, Innocent announced: 'Because the decrees of an irregularly appointed person are irregular, whatever he had established we destroy, whomever he had exalted we degrade, and however many he had consecrated we unordain and depose'.³ In a dramatic ceremony, the pope called the creatures of the antipope forward by name and upbraided them 'with indignation and reproach'. Next he 'violently seized the pastoral staves from their hands, and shamefully pulled off the pontifical pallia, on which the highest dignity is based, from their shoulders, and also removed those rings by which betrothal to the church belonging to them is expressed, without regard for mercy'.
  • La chronique de Morigny (1095-1152), ed. L. Mirot, 2nd edn (Paris, 1912), 71-75.
  • '[A] Romani pontificis licencia ecclesiastici honoris celsitudo quasi feodalis juris consuetudine susci- pitur, et sine ejus permissione legaliter non tenetur', Chronique de Morigny, 72.
  • '[Q]uia inordinate persone inordinata sunt decreta, quodcumque ille statuerat destruimus, quoscumque exaltaverat degradamus, et quotquot consecraverat exordinamus et deponimus', Chronique de Morigny, 74.
  • 'His dictis, singulos quos reos cognoverat, propriis nominibus exprimens, eisque cum indignacione et jurgio exprobrans, pastorales baculos de manibus violenter arripuit, et pontificalia pallia, in quibus summa dignitas consistit, de humeris verecondose abstraxit, ipsos quoque anulos, in quibus ad ipsos pertinens ecclesie desponsacio exprimitur, sine respectu misericordie abstulit', Chronique de Morigny, 74.
Anti-Modernism / U.S.'s Judeo-Masonic, French R...
Last post by Geremia - February 26, 2019, 03:34:41 PM
The Bill of Rights (1791) was modeled off the French Revolution's Déclaration des droits de l'homme et du citoyen (1789), and Thomas Jefferson influenced both. Two major defects in them are:
  • religious indifferentism (that all beliefs/sects are equal under the law): Déclaration des droits Article X:
    QuoteNo one may be disturbed for his opinions, even religious ones, provided that their manifestation does not trouble the public order established by the law.
    There are people (e.g., Muslims) who believe killing infidels is a virtue. Why should such a Muslim not "be disturbed for his opinions," even though the "manifestation" of his beliefs does indeed "trouble the public order established by the law"?
  • freedom of press: Déclaration des droits Article XI:
    QuoteThe free communication of [true and false!*] thoughts and opinions is one of the most precious rights of man: any citizen thus may speak, write, print freely, except to respond to the abuse of this liberty,** in the cases determined by the law.
    *Why should one have the freedom to spread falsehoods and lies?
     **"[R]espond[ing] to the abuse of this liberty" is exactly what anyone who criticizes the dictatorship of the mainstream media does, yet this Article says they should be silenced! The Liberal press, lead by the Freemasonic philosophes (revolutionary French philosophers like Voltaire), is what instigated the French Revolution in the first place.
These Articles X and XI are combined in the U.S.'s 1st Amendment:
QuoteCongress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press, ...
There are some good parts of these documents (like real natural rights), but religious indifferentism (which says beliefs, esp. religious ones, don't matter) and freedom of press (which gives way to a dictatorship of the media, Hollywood, textbook publishers, et al., who know beliefs do matter and yet inculcate falsehoods) have been condemned (e.g., in Mirari Vosi §13 and §15, respectively).

Freemasonry has been exerting a poisonous influence on society since at least 1738, when Clement XII condemned it.

Leo XIII, who wrote the last encyclical condemning Freemasonry, Humanum Genus (1884), also condemned Americanism, the idea that the U.S. is a model for the government of the Church (with worked its way into Vatican II's Dignitatis Humanæ via the American Jesuit Fr. John Courtney Murray) and the idea that "active virtues" > "passive virtues" (related to Protestant work-ethic), in Testem Benevolentiae Nostrae (1899).
Dogma & Doctrine / Re: Can an unborn infant be ma...
Last post by Geremia - February 09, 2019, 02:35:42 PM
De Sacramento Baptismi p. 166, first full ¶:
Quote from: St. Robert BellarmineSome [who argue martyrdom alone cannot justify] respond that the Innocents were circumcised, hence justified before martyrdom. But this is not so. For it is uncertain whether they were all circumcised; nay, it is very probable and almost certain not all were circumcised. For Herod killed all the children who were in Bethlehem and its environs; he did not command only the children of Jews but utterly all be killed: and perhaps not a few Gentiles were among them. Moreover, he ordered that all infants two years and younger be killed, hence even those who were not yet 8 days old, who alone can be circumcised. Still, it is not de fide that circumcision justifies, and yet the Church certainly believes that absolutely all those infants are saved. Further, the Church not only believes the Innocents are saved but even honors them as martyrs; therefore, suffering for Christ conveys something to them ex opere operato. Nor is Scotus's argument that this is a privilege of children count: for it is asserted without any grounds. For if martyrdom profits infants ex opere operato, why not adults? Certainly the martyrdom of adults is no less powerful and efficacious than of infants; rather, it is more powerful, more noble, and more efficacious.
Anti-Modernism / Mixed Marriages & Ecumenism
Last post by Geremia - February 08, 2019, 10:49:29 AM
One striking difference between the Vatican II Preparatory Commission's schemas and the final Vatican II documents is what On chastity, marriage, the family, and virginity has to say about mixed marriages:
Quote from: Vatican II Preparatory Commission document «De castitate et al.»21. Mixed Marriages Where a marriage between two Catholics can be contracted without extraordinary difficulties, the good of religion for the most part requires that Catholic men and women avoid so-called mixed marriages, especially with unbelievers. But the faithful also have the duty, in accordance with the dictates of prudence and the other virtues, to avoid marriage with those who are opposed to God or religion or with those who are Catholics in name but not in life. Although the Church, using her power, may permit mixed marriages, nevertheless the Catholic party, as divine law dictates, must in the conceded mixed marriage avoid dangers to the faith and indifferentism, must always carefully see to the Catholic education of the children, and lovingly and prudently try to bring the spouse to the Catholic truth. Pastors should take special care for those who are joined in a mixed marriage. The Sacred Synod knows that in some places mixed marriages cannot be avoided, but from the fact that this can happen in some places false principles or dangerous inducements should not be deduced.

... It also rebukes those who say, and indeed under the pretext of benefitting the Church, that mixed marriages are generally and in themselves to be fostered rather than tolerated. That position is also mistaken which maintains that a marriage can be declared invalid or dissolved solely because of a failure of love. ...
Quote from: fn 34Pius VII, Brief Etsi fraternitatis, October 8, 1803 (CIC Fontes, II, p. 718):
Quote from: Pius VII, Brief, «Etsi fraternitatis», October 8, 1803And the first of these is that the Catholic Church has always forbidden and rejected as illicit, pernicious and detestable the marriages of Catholics with heretics, as we could demonstrate from innumerable decrees of Councils and of Supreme Pontiffs.... And although in some areas because of difficulties of time and place, such marriages may be tolerated, this should be considered to be an equanimity which in no way implies approval or consent but mere patience, necessary but not voluntary, in order to avoid greater evils...;
collate this with many other documents, especially those listed in the note to D 1499 and in the note to CIC c. 1060. With regard to canons 10 and 31 of the Council of Laodicea (Mansi II, 565 and 570), it should be noted that they are to be interpreted in the light of the whole teaching of the Council, which did not even permit the faithful to pray with heretics and schismatics.
Vatican II threw this teaching out due to Vatican II's promotion of the heresy of ecumenism.

1917 CIC c. 1060 says:
Quote from: Canon 1060Most severely does the Church prohibit everywhere that marriage be entered into by two baptized persons, one of whom is Catholic, and the other belonging to a heretical or schismatic sect; indeed, if there is a danger of perversion to the Catholic spouse and children, that marriage is forbidden even by divine law.
The 1983 Code on mixed marriages is much, much more lenient.
Dogma & Doctrine / Can an unborn infant be martyr...
Last post by Geremia - February 07, 2019, 02:30:23 PM
Pope Benedict XIV Doctrina de servorum Dei beatificatione et beatorum canonizatione lib. 3 cap. 15 "De requisitis in martyre necessariis ante martyrium":
QuoteMartyrium dicitur baptismus sanguinis Marc. 10. In adultis est actus fortitudinis, et caritatis : quoad infantes, sufficit occisos fuisse ex odio in Christum, ut martyrium suppleat vices baptismi aquæ, deleatque ex opere operato peccatum originale quoad culpam, et poenam, ut docet S. Thomas (2, 2, qu. 124, art. 1 ad 1)
However, he denies it:
QuoteImmo id ipsum extendunt ad infantes in uteris maternis occisos.
because someone never born once cannot be reborn in Christ (Jn. 3:3).

What constitutes killing out of hatred of Christ (ex odio in Christum) is not as restrictive as some may think. As Cdl. Billot, S.J. (De ecclesiæ sacramentis t. 1 p. 242) mentions, a "formal hatred of Christ and His religion" is not necessary, as some emperors who martyred did so only out of motives of ignorance of Christianity, upholding civil law, or public opinion; however, they did target Christians specifically.

Cdl. Cajetan, O.P., in his commentary on III q. 68 a. 11 ("Whether a child can be baptized while yet in its mother's womb?") is even more explicit, saying that even in utero infants can be martyrs like the Holy Innocents:
QuoteSi enim propter Christum infans in utero occideretur, martyr esset, non minus quam Innocentes.
The context is that "parvulos in maternis uteris periclitantes posse salvari" ("children in peril in the mother's womb can be saved"):
QuotePosse autem salvari dico per sacramentum baptismi, non in re, sed in voto parentum susceptum, cum aliqua benedictione prolis seu oblatione ipsius ad Deum, cum invocatione Trinitatis.
[I say the child can be saved by the sacrament of baptism, not in re, but received in voto of the parents, with some blessing of the child or offering him to God, invoking the Trinity.]
(1917 Code of Canon law cans. 746-748 is along the same spirit.)
In support of this, he gives two arguments:
  • God's mercy provides for man in any state he may be in, and
  • since they can be martyred (baptized by blood), it is reasonable that the parents' will can also bring them to the same end.

cf. these other sources indirectly related to this question: Pope St. Gregory the Great, St. Robert Bellarmine, and Vatican II preparatory commission
General Discussion / felix festum desponsationis B....
Last post by Geremia - January 22, 2019, 05:38:26 PM
the text of the missa desponsationis B.V.M., which, although never a universal feast, was celebrated (mostly) on 23 January:

Introitus. Lætare filia Ierusalem et exulta: lætare in die desponsationis tuæ: et in die lætitiæ cordis tui. ps. Quam pulchri sunt gressus tui filia principis? quam pulchra es: et quam decora carissima in deliciis? ℣. Gloria Patri, et Filio.
Oratio. Deus, qui beatissimam filii tui genitricem Mariam: ut virginalis partus eius, viri honestaretur consortio: Ioseph iusto desponsari voluisti: da nobis quæsemus: et tanti coniugii mysterium digne celebrare in terris: et de Christi et Ecclesiæ unione: in matrimonii fœdere figurata: perpetuo gaudere in cælis. Per eundem Christum.
Lectio Esaiæ prophete. [lxii. 1-6.]
Graduale Missus est Gabriel angelus a Deo in civitatem Galilaee: cui nomen Nazareth: ad virginem desponsatam viro: cui nomen era Ioseph: de domo David. ℣. Et nomen virginis Maria: et ingressus Angelus ad eam, dixit: Ave gratia plena: Dominus tecum. Alleluia, alleluia. ℣. Tota pulchra es amica nostra: et macula non est in te: Veni de Libano sponsa: veni de Libano: veni, coronaberis: alleluia.
Tractus. Gaude Maria virgo: sponsa Dei altissimi. ℣. Quæ pro tutamine partus tui sanctissimi. ℣. Iuncta connubio Ioseph: viri iustissimi. ℣. Fuisti exemplum thalami purissimi. ℣. Dei genitrix intercede pro nobis.
Sequentia sancti evangelii secundum Mattheum. ca. 2. [i. 18-22.]
Offertorium. Exurgens autem Ioseph a somno: fecit sicut præceperat ei angelus: et accepit Mariam coniugem suam.
Secreta. Sacrificii huius oblationem et hostiam tibi quæsemus omnipotens Deus: beatæ Mariæ virginis, filii tui Domini nostri Iesu Christi genitricis, precatio sancta conciliet: ut sacrum munus, quod altari tuo sancto, pro salute nostra offerri præcepisti: tam pie matris favore intercedente: tue sit placitum maiestati. Per eundem Dominum nostrum Iesum christum filium tuum.
Communio. Hortus conclusus sponsa et semper virgo Maria: hortus conclusus: fons signatus: fons: hortorum: puteus aquarum viventium: quæ fluunt impetu de Libano.
Postcommunio. Multiplicata Domine Iesu Christe misericordiam tuam super nos: et sacrosanctum hæc sacrificium: ad laudem, et honorem beatissimæ genetricis tuæ: suppliciter tibi oblatum: benigno favore prosequere, ut per idipsum animas nostras in regno cælestis perpetuum in holocaustum tibi offerre, et sacrificare valeamus. Qui vivis et regnas.

Here's the officium desponsationis beatae Virginis Mariae cvm Sancto Joseph.
General Discussion / Happy feast of St. Cecilia!
Last post by Geremia - November 22, 2018, 05:57:03 AM
Happy feast of St. Cecilia (and Valerian), the first incorruptible, the only married virgin martyr Fr. Cornelius à Lapide, S.J., lists in his commentary on 1 Cor. 7:5, and the patroness of sacred music (cf. Philharmonia Baroque's Scarlatti Cecilian Vespers, esp. the antiphon Cantantibus organis, which she sung in her heart while marrying Valerian)!

QuoteCantántibus organis, Cæcília virgo in corde suo soli Dómino decantábat, dicens: Fiat, Dómine, cor meum et corpus meum immaculátum, ut non confúndar.
Also from matins today, lectio 4:
QuoteCæcília, Virgo Romana, nobili genere nata, a prima ætate christianæ fidei præceptis instituta, virginitátem suam Deo vovit. Sed, cum póstea, contra suam voluntátem, data esset in matrimónium Valeriáno, prima nuptiárum nocte hunc cum eo sermónem hábuit: Ego, Valeriane, in Angeli tutela sum, qui virginitátem meam custódit; quare ne quid in me committas, quo ira Dei in te concitétur. Quibus verbis commótus Valerianus, illam attingere non est ausus; quin étiam addidit se in Christum crediturum, si eum Angelum vidéret. Cui Cæcília cum sine baptismo negaret id fíeri posse, incénsus cupiditate vidéndi Angelum, se baptizari velle respóndit. Quare hortatu Vírginis ad Urbanum Papam, qui propter persecutiónem in Mártyrum sepúlcris via Appia latebat, veniens, ab eo baptizátur.

See also Dom Guéranger's biography of her and Maderno's beautiful sculpture Martyrdom of Saint Cecilia:

Sancta Cæcilia, ora pro nobis!
Anti-Modernism / Novus Ordo's eviscerated offic...
Last post by Geremia - October 27, 2018, 03:35:26 PM
QuoteThe Breviary Office of Christ the King

The hymn Te saeculorum Principem of First Vespers has had the following verses omitted:

                    The wicked mob screams out.
                    "We don't want Christ as king,"
                    While we, with shouts of joy, hail
                    Thee as the world's supreme King.
                    May the rulers of the world publicly
                    honour and extol Thee;
                    May teachers and judges reverence Thee;
                    May the laws express Thine order
                    And the arts reflect Thy beauty.
                    May kings find renown in their submission
                    and dedication to Thee.
                    Bring under Thy gentle rule our
                    country and our homes.
                    Glory be to Thee, Jesus, supreme over
                    All secular authorities;
                    And glory be to the Father and
                    The loving Spirit through endless ages.

The hymn Aeterna Imago Altissimi has been transferred from Matins to Lauds, and the following changes made. The last two lines of the second verse stated that the Father had entrusted to Christ, as His right, "absolute dominion over the peoples" (Cui iure sceptrum gentium Pater supremum credidit). This has been replaced by an admonition that we, as individuals, should willingly submit ourselves to Christ (tibi volentes subdimur qui iure cunctis imperas).

The following verses have, not surprisingly, been omitted completely:

                    To Thee, Who by right claim rule over all men,
                    We willingly submit ourselves;
                    To be subject to Thy laws
                    Means happiness for a state and its peoples.
                    Glory be to Thee, Jesus,
                    Supreme over all secular authorities;
                    And glory be to the Father and
                    The loving Spirit through endless ages.

A version of the Vexilla Regis has been abolished completely. Originally found in Lauds, some of its verses read:

                    Christ triumphantly unfurls His
                    Glorious banners everywhere;
                    Come nations of the world, and
                    On bended knee acclaim the King of kings.
                    How great is the happiness of a country
                    That rightly owns the rule of Christ and
                    Zealously carries out the commands God gave to men.
                    The plighted word keeps marriage unbroken,
                    The children grow up with virtue intact and
                    Homes where purity is found
                    Abound also in the other virtues of home life.
                    Beloved King, may the light from Thee
                    That we desire, shine on us in all its glory;
                    May the world receive the gift of peace,
                    Be subject to Thee and adore Thee.

A number of readings from Quas primas itself were included in the Office, and they explained the traditional teaching on Church and State with great clarity. They have all been removed, showing how blatantly the compilers of the new Breviary went about their task of eliminating liturgical references to the Social Kingship of Our Lord Jesus Christ. The removal of these readings from Quas primas must certainly be seen as an affront to the memory and the teaching of Pope Pius XI, at whose behest the Office had been composed only forty years earlier, with the specific aim of reminding rulers that they are bound to give public honour and obedience to Our Lord. Could this great Pope possibly have imagined that within four decades he would have a successor who would totally mutilate the Office that he had approved so recently, and that this mutilation would have the objective of removing any suggestion that rulers are bound to give honour and obedience to Our Lord? Pope Paul VI stated explicitly to the rulers of the world that the Church asked no more of them than freedom to pursue its mission.

The thoroughness with which Archbishop Bugnini's Consilium expunged every specific expression of Our Lord's Social Kingship from the liturgy can hardly be denied. Its members did not even miss a reference to Our Lord's Social Kingship in the Good Friday liturgy. The first of the Solemn Collects, the one for the Church, read:
QuoteLet us pray, dearly beloved, for the holy Church of God: that our God and Lord may be pleased to give it peace, keep its unity and preserve it throughout the world: subjecting to it principalities and powers, and may He grant us, while we live in peace and tranquillity, grace to glorify God the Father almighty.

This prayer has been replaced by the following:
QuoteLet us pray, dear friends, for the holy Church of God throughout the World,
that God, the almighty Father guide it, and gather it together
so that we may worship him in peace and tranquillity.

Lest anyone should imagine that an undue significance has been placed upon changes in the Breviary and Missal relating to the doctrine of Christ the King, a comment by Archbishop A. Bugnini, Great Architect of the Liturgical Revolution, should prove very illuminating.
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