In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven. (Matthew 5:16)
St Paul said in Galatians 2:20: “I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.”
Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God. (Ephesians 5: 1-2)
What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that? So also faith by itself, if it does not have works, is dead. But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I will show you my faith by my works… (James 2:14-26)
Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity… (Titus 2:7)
To Give Goid ExampleFirstWe Need To Be Humble – [St John Vianney, the Curé d’Ars]
“Humility is as necessary as Baptism; as necessary as the Sacrament of Penance after mortal sin. It gives such great merit to all our actions, and adorns so abundantly all our good works. Before making you understand how much we need this beautiful virtue, I must tell you what this amiable virtue is. St Anthony practiced humility in such an extraordinary manner; he renounced wealth, friends, parents, and relations to spend his life in the desert with wild beasts making atonement for his sins. This great saint tells us that humility is to know ourselves, not to think too much of ourselves, and—finally—not to take pleasure when we are praised. St Augustine tells us: “If you were profoundly humble, and acknowledged that you are nothing, and deserve nothing, God would grant you abundant graces. But when you exalt yourselves, and think so much of yourselves, he withdraws himself from you, and abandons you to your misery”.”
Do Good While We Still Have Time – [St Padre Pio]
Let us do good while we still have time, and we will render glory to our heavenly Father, sanctify ourselves, and give good example to others.
***** From the Saint Andrew Daily Missal:
SS Philip and James, Apostles (1st May but often transferred to various other dates)
The feasts of the apostles celebrated in the course of the year used to be feasts of obligation. That of St. Philip and St. James at this date recalls the translation of their relics at Rome where the church of the Holy Apostles, consecrated on May 1st (the date of St. Philip’s feast), was dedicated to them and received their relics. There is held the Station on all Fridays in Ember Week and on Easter Thursday.
St. Philip, like Peter and Andrew, was of Bethsaida in Galilee. He died at Hierapolis in Phrygia, on the cross, like them. It is he whom Jesus addresses at the multiplication of the loaves and it is through him as intermediary that the Gentiles seek to address the Saviour. To him also we owe what the Master said in His discourse at the Last Supper: “Philip, who seeth Me, seeth My Father” (Gospel). To go to Christ is to go to God, for the works of the Messias have proved His divinity (Ibid.). It is in virtue of His divine nature that He rose again, and the two apostles whose feast coincides with the Easter feasts, by their martyrdom (Introit, Epistle) confirm the truth of which they have been witness.
St. James, called the Minor, was of Cana in Galilee. A cousin of our Lord, he had for brother the Apostle Jude, and was made, by Peter, bishop of Jerusalem. It is of him that St. Paul speaks when he says: “I did not see any apostle except James the brother of the Lord.” Called upon by the High Priest to deny Jesus, he was thrown down from the terrace of the Temple and his head was broken by the blow of a club.
Their names are inscribed in the Canon of the Mass (first list). Following the example of the holy apostles Philip and James (Collect) let us confess by a generous life the divinity of the risen Christ.
Clamaverunt ad te, Domine, in tempore afflictionis suae, et tu de caelo exaudisti eos, alleluia, alleluia. * Exsultate, justi, in Domino: rectos decet collaudatio. In the time of their tribulation they cried to Thee, O Lord, and Thou heardest them from heaven, alleluia, alleluia. * Rejoice in the Lord, ye just: praise becometh the upright. (2 Esdras 9:27 Psalm 32:1 from the Introit of Mass)
Deus, qui nos annua Apostolorum tuorum Philippi et Jacobi solemnitate laetificas: praesta, quaesumus; ut, quorum gaudemus meritis, instruamur exemplis. O God, who makest us glad by the yearly festival of Thine apostles Philip and James; grant, we beseech Thee, that we who rejoice in their merits, may be taught by their example. (Collect)
When he arrived in Jerusalem he tried to join the disciples, but they were all afraid of him, not believing that he was a disciple. Then Barnabas took charge of him and brought him to the apostles, and he reported to them how on the way he had seen the Lord and that he had spoken to him, and how in Damascus he had spoken out boldly in the name of Jesus. He moved about freely with them in Jerusalem, and spoke out boldly in the name of the Lord. He also spoke and debated with the Hellenists, but they tried to kill him. And when the brothers learned of this, they took him down to Caesarea and sent him on his way to Tarsus. The church throughout all Judea, Galilee, and Samaria was at peace. It was being built up and walked in the fear of the Lord, and with the consolation of the holy Spirit it grew in numbers.
I will fulfill my vows before those who fear him. The lowly shall eat their fill; They who seek the LORD shall praise him: “May your hearts be ever merry!”
All the ends of the earth shall remember and turn to the LORD; All the families of the nations shall bow down before him.
To him alone shall bow down all who sleep in the earth; Before him shall bend all who go down into the dust.
And to him my soul shall live; my descendants shall serve him. Let the coming generation be told of the LORD that they may proclaim to a people yet to be born the justice he has shown.
First Letter of John3,18-24.
Children, let us love not in word or speech but in deed and truth. (Now) this is how we shall know that we belong to the truth and reassure our hearts before him in whatever our hearts condemn, for God is greater than our hearts and knows everything. Beloved, if (our) hearts do not condemn us, we have confidence in God and receive from him whatever we ask, because we keep his commandments and do what pleases him. And his commandment is this: we should believe in the name of his Son, Jesus Christ, and love one another just as he commanded us. Those who keep his commandments remain in him, and he in them, and the way we know that he remains in us is from the Spirit that he gave us.
Holy Gospel of Jesus Christ according to Saint John15,1-8.
Jesus said to his disciples: “I am the true vine, and my Father is the vine grower. He takes away every branch in me that does not bear fruit, and everyone that does he prunes so that it bears more fruit. You are already pruned because of the word that I spoke to you. Remain in me, as I remain in you. Just as a branch cannot bear fruit on its own unless it remains on the vine, so neither can you unless you remain in me. I am the vine, you are the branches. Whoever remains in me and I in him will bear much fruit, because without me you can do nothing. Anyone who does not remain in me will be thrown out like a branch and wither; people will gather them and throw them into a fire and they will be burned. If you remain in me and my words remain in you, ask for whatever you want and it will be done for you. By this is my Father glorified, that you bear much fruit and become my disciples.”
Reflection from Integrated Catholic Life:
In these few short words, Jesus explains that the way to spiritual progress is through Him. Our job is to say yes, to surrender.
When we remain in Christ, we acknowledge that God is the source of all that is good, including the good that He calls us to do.
So often we struggle and make no progress… then in frustration we wonder why.
The answer is simple. What is it that I am afraid to lose? What the Lord offers is so much more than anything I have. So let go! What is it that I am afraid of? Let go!
In the image of the vine and the branches, we see clearly that our life is from the Lord. Everything that is good comes from Him. If we surrender and bear fruit, the Father will work in us to produce more.
A prayer to help us surrender:
Sucipe (Receive) by St. Ignatius of Loyola
Take Lord, and receive all my liberty, my memory, my understanding, and my entire will, all that I have and possess. Thou hast given all to me. To Thee, O Lord, I return it. All is Thine, dispose of it wholly according to Thy will. Give me Thy love and Thy grace, for this is sufficient for me.
COMMENTARY: On the Feast of St. Joseph the Worker, it is noteworthy that the usual arguments for Joseph being young are not related to his capacity to work, but rather the desire for a saint who lived the virtue of chastity.
Was St. Joseph old or young? A widower who served more as a guardian for the virginity of the Blessed Virgin Mary, or a young, virile husband, who loved her with a virginal love?
Such questions are ancient, but have come to the fore during this Year of St. Joseph as study of the saint grows. Most devotional materials today present Joseph as a young man who lived a real, but virginal, marriage with Mary.
As we draw close to the feast of St. Joseph the Worker (May 1), it is noteworthy that the usual arguments for Joseph being young are not related to his capacity to work, but rather the desire for a saint who lived chastity. It is thought that an old Joseph would have found chastity insufficiently challenging to live. That likely says more about our preoccupations than it does about St. Joseph.
I find the arguments for the young Joseph more pleasing, and likely favoring a piety more suitable today for young men, married couples and families. At the same time, we should not dismiss how the Church has thought and prayed for the greater part of her history.
Art and Liturgy
The testimony of Christian art — which is a valid witness to the faith of the Church — has long portrayed Joseph as an old(er) man. Indeed, it is only relatively recently that we find sacred art of Joseph as a young man.
More important than the testimony of art is that of liturgy. While the Western (Latin) liturgy is silent on Joseph’s age, the Eastern tradition presents him as an old(er) man.
For example, at Vespers for the first Sunday after Christmas, the feast day assigned to St. Joseph, the Ukrainian Greco-Catholic Church prays, “In his advanced years, Joseph clearly saw the prophecies fulfilled.”
Father Peter Galadza, professor emeritus at the Metropolitan Andrey Sheptytsky Institute of Eastern Christian Studies in Toronto, notes that paraliturgical hymns (carols or “koliady”) composed during the last several centuries by Ukrainians refer to Joseph as an old man. These hymns are sung to the present day.
The Priority of Chastity
Much of the reasoning in favor of Joseph as young man goes as follows: We need models of chastity at a time when chastity is a difficult virtue for young people to live, when even the word virginity has a negative cultural connotation.
If Joseph was an old man, in whom the fires of passion were no longer even embers, then he, at best, lived chastity by default. On the other hand, if Joseph was a young man with all the desires of a young man’s heart and body, then his virginal marriage is an admirable model of chaste virtue. Hence Joseph was a young man.
That is certainly a respectable position, and the one finds liturgical support Joseph as virginal bridegroom. The Latin rite speaks of Mary “united to Joseph, the just man, by a bond of marital and virginal love” (Preface for the Votive Mass of Holy Mary of Nazareth). Pope St. John Paul II quotes that in his apostolic letter on St. Joseph, Guardian of the Redeemer (Redemptoris Custos) of 1989:
There are really two kinds of love here, both of which together represent the mystery of the Church — virgin and spouse — as symbolized in the marriage of Mary and Joseph. “Virginity or celibacy for the sake of the Kingdom of God not only does not contradict the dignity of marriage but presupposes and confirms it. Marriage and virginity are two ways of expressing and living the one mystery of the Covenant of God with his people,” the Covenant which is a communion of love between God and human beings.
Certainly that can be read as favoring Joseph as a young virgin alongside his young virgin bride, even if the magisterium does not definitively pronounce upon Joseph’s age or the possibility of a previous marriage.
I do favor the young Joseph partly because young people find him a more compelling witness in that guise, especially at a time when chastity is a more prominent virtue than it would otherwise be in a healthy culture.
At the same time, we ought to remember that Joseph’s marriage to Mary was entirely unique. Free from original sin, and thus concupiscence, Mary lived the virtues in a way unlike any other wife in history. Regardless of Joseph’s age, living the virtue of chastity was much easier for him than for any other man, precisely because he lived with sinless Mary and had the perfect model of virtue in his home.
Old Men Don’t Walk to Egypt!
That was the pithy view of the late Mother Angelica, made more widely known by Marian Father Donald Calloway in his very popular book, Consecration to St. Joseph, which has helped so many deepen their devotion to him.
Feeble men don’t walk very far, but old does not mean feeble. (Mother Angelica knew that better than most!)
In the biblical period everyone walked everywhere. In the Pentateuch, very old men completed very onerous tasks, like building an ark to save the world. Moses was 80 when he returned to Egypt — walking. Then he walked out again.
By the time of the Gospels, when the extraordinary lifespans of the Pentateuch no longer prevailed, people of all generations regularly walked all over the land of Israel, as we see in the annual pilgrimages the Holy Family made to Jerusalem. As for walking to Egypt, the region of Gaza (part of Egypt) is closer to Jerusalem than Nazareth is. It is possible that the flight into Egypt was a shorter trip than it was from Nazareth to Bethlehem.
All of which does not prove that Joseph was old or young; just that he was not enfeebled and that he could walk long distances — as a great many people did in those days.
Joseph the Worker
In an age obsessed with (often disordered) sexual pleasure, the figure of a young, virginal Joseph is more attractive. Our culture is also obsessed with work — even retired people like to boast about how busy they are!
Given that we think we know how to work, we don’t think we need a patron of working. Perhaps in the future when technology makes it possible to spend even more time than we do now in recreation, the figure of the worker will be more needed. Then we will argue that Joseph was young because he was a worker, not a retired old man!
Consecration to Saint Joseph
O, my beloved St. Joseph, Adopt me as thy child, take care of my salvation, watch over me day and night, preserve me from occasions of sin, obtain for me purity of soul and body!
Through thine intercession with Jesus, grant me a spirit of sacrifice, of humility and self-denial, a burning love for Jesus in the Blessed Sacrament and a sweet tender love for Mary, my Mother.
St. Joseph, be with me living, be with me dying and obtain for me a favourable judgment from Jesus, my merciful Saviour. Amen.
Fr. Fredy Leonardo Herrera Fuentes in Bogotá, Colombia, told parishioners that ‘from this moment in our parish, it’s only going to be possible to receive Holy Communion on the tongue and kneeling down.’
In February, a priest was caught on video having a mystical experience during Mass after which he went straight to the pulpit to announce that from that moment on, Holy Communion at that parish would only be given on the tongue and kneeling. The video, which has gone viral with nearly two million views, captured the priest bowing down (practically doubling over), shaking, and crying. He was bowed down for about 20 seconds, which is of course a long time during Mass while everyone is waiting.
In this episode of The John-Henry Westen Show, I show you that clip and exactly what he said, but also I get clarification on what such a declaration is all about from well-known theologian and liturgical expert Dr. Peter Kwasniewski. This way, we can unpack this properly.
From the excellent website, ‘Mary’s Blog’, we find some fascinating posts about the life of St Catherine of Siena, whose feast day we celebrate today, 29th April. This one in particular, which we are reblogging here, will come as a great surprise to many, and it’s revelations might even bring some concern.
Some claim that St Catherine of Siena was the 25th child born to her parents. But actually Catherine was the 23rd of 25 children, born in 1347. Catherine had a twin sister who was the 24th and another child followed them. Catherine’s parents were Lapa and Jacomo Benincasa. They were prosperous middle class folk, Jacomo made his living by dying wool; something that has often been described as a humble occupation with modest pay, but in fact he was an expert in the staining of all sorts of yarn and he prospered financially.
They had enough money to send Catherine’s twin sister to a wet nurse, while Catherine was nursed by her mother. The twin sister, however, died mysteriously as an infant and they always suspected that she had perished because she was sent out of the house everyday to be breastfed by a woman not her mother. That being said, the Black Plague was just about to rage in Siena at the time, and that may have been a factor in the little babe’s sudden passing.
Siena, the city of red brick houses, lost over 30 per cent of its population to the Black Plague. The 1340s was a time when the deadly pandemic spread faster than the people’s understanding of how to curtail it.
Catherine survived the plague and grew to be a very comely young woman with a heart-shaped face and gorgeous smile. Another death struck the family, her older sister died. This coincided with Jacomo’s wish to marry Catherine off. At 16, he tried to make Catherine the wife of her late sister’s husband. Catherine would have none of it, she had decided to stay single, stay celibate and live life as a Dominican, and follow a rule of life as laid down by St Dominic who fought off that lusty cult the Albigensians.
Jacomo was upset by his daughter’s refusal to wed the widower, and to punish her he fired their maid and forced Catherine to do all the household chores, even making her do the nastiest cleaning tasks, which in a time of no running water and no restrooms was loathsome. Catherine responded by embracing the domestic drudgery and by cutting her hair and making herself so boyish as to compromise her feminine prettiness. Finally, Jacomo relented when he saw that Catherine was determined to have Jesus as her Divine Spouse and to spurn the advances of the men of the 1350s who would only have been too happy to marry Catherine and enjoy her generous dowry.
Jacomo’s heart softened and he became convinced of his daughter’s vocation. He even allowed for her to have her own room as a type of hermitage where she could be all alone, pray, meditate and enjoy the celestial visions given her by Our Lord.
Father and daughter grew closer and closer as time went by. Catherine entertained no bitterness for her father’s efforts to coerce her into conjugality. When Jacomo entered his last days, he fell so ill that he was bed-ridden. Catherine prayed for him to Our Lord Who told Catherine that Jacomo was on the precipice of death, and that there was not much use in Jacomo living longer. For his part, Jacomo was ready to go to God and had no attachments to the world.
But Catherine was not satisfied – she prayed to God that Jacomo could go from his deathbed to Heaven without having to pass through the fires of Purgatory. Our Lord was not going to readily answer her request, “Thy father has lived well in the conjugal state…I am in particular pleased with his conduct towards thee, but justice demands that his soul pass by the fire to purify it.” Catherine couldn’t bear the thought of her father in Purgatory – she had been given visions of the fire boxes there and so she beseeched Our Lord – “I entreat thy divine bounty not to permit his soul to leave his body before, by some means or other, it is perfectly purified and has no need of the fire of Purgatory.” Our Lord condescended to answer this plea.
There ensued a quandary; Jacomo was fading fast, but he could not leave his body ’til justice had been satisfied, and ’til the debts he had accrued through sin had been paid. Catherine put herself forth as the one who would suffer her father’s Purgatory for him, and she proposed to Our Lord, “Let this justice be exercised towards me”. Our Lord was happy to accept, “I exempt the soul of thy father from all expiatory pains, but during thy whole life thou shalt be victim of a pain that I will send thee.”
At the moment, Jacomo died, Catherine was struck in her side by a searing ache that was with her all her life. She did her father’s Purgatory during her lifetime. She placed herself in her father’s place, like her Savior had placed Himself in our place to suffer for our sin. It was pain that did not make her depressive, she was also given a certain joy and even at her father’s funeral she was beaming with cheerfulness as she celebrated her father’s place in Heaven.
Jacomo had pleased the Lord during his marriage to Lapa. Yet when his daughter had been shown the appalling torments of Hell and Purgatory, she discovered why married people go to Purgatory and are assayed in agonizing flames, “I was shown in particular those who sin in the married state, by not observing the law it imposes, and by seeking in it nought but sensual pleasures”. Catherine was perplexed because to use marriage merely as a means of gratifying the flesh was not the worst sin, but the souls who had done so were rudely chastised, and she asked why this was the case, “Because little attention is given to it, and consequently less contrition is excited for it, and it is more easily committed.”
This is certainly far truer today than it was in the 1300s – scant attention is given the sin of using marriage only as a way of gaining sexual pleasure – even among faithful Catholics. And the net result is that little contrition is offered for it. It bears asking as to whether the torments shown Catherine were really all that bad? Catherine said something chilling that inspires a sense of them, “Had poor mortals the faintest idea of them, they would suffer a thousand deaths rather than undergo the least of their torments.”
St Louis de Montfort was ordained in Paris in 1700, then served God as a rural preacher in Nantes and then Poitiers, where he organised a hospital for the poor and founded the Daughters of Wisdom, a congregation dedicated to the care of the poor and the sick. In 1705 he founded the Montfort Fathers, an order devoted to Our Lady whose charism was to spread devotion to our Blessed Mother and to encourage the saying of the Rosary. His devotions are set out in his books, “True devotion to Mary” and “The Secret of the Rosary”. Pope Clement named him apostolic missionary for France in 1706 and he spent his life preaching parish missions in western France. In 1853 the Montfort Fathers were raised to the status of a pontifical congregation. St Louis was canonised in 1947 by Pope Pius XII.
He was the eldest surviving child of eighteen born to Jean-Baptist and Jeanne Robert Grignion. At the age of 12 he entered the Jesuit College of St Thomas a Becket in Rennes, where his uncle was a parish priest. At the end of his schooling he began studies in philosophy and theology at St Thomas in Rennes. He was inspired to his love of Our Lady by his local priest, Abbe Julian Bellier, who encouraged a lifelong consecration and entrustment to Mary. He studied at the Sorbonne philosophy and theology and then worked at St Sulpice in Paris in the library.
As a seminarian in Paris, he was “known for the veneration he had towards the angels – ‘he urged his confreres to show marks of respect and tenderness to their guardian angels’”.
He was ordained a priest in 1700, following which he joined the Third Order of Dominicans and sought permission to not only preach the Rosary but to form Rosary confraternities. This led to the formation of the Company of Mary.
He made a pilgrimage to Rome to ask the advice of Pope Clement XI who recognised his vocation and sent him back to France with the status of Apostolic Missionary. On his return from his pilgrimage he made a retreat at Mont Saint Michel ‘to pray to this archangel to obtain from him the grace to win souls to God, to confirm those already in God’s grace and to fight satan and sin.’”
He died after 16 years of priesthood on 28th April 1716 at 43 years old. His last sermon was on the tenderness of Jesus and the incarnate wisdom of the Father. Thousands gathered at his funeral and very quickly there were stories of miracles at his tomb.
His work, “True Devotion to Mary”, teaches that devotion to Our Lady is the most efficacious means of attaining union with Christ. In this regard, his regime of Total Consecration to Mary requires a recognition of our desire to share in her faith, which entails acknowledgment of our unworthiness and need of her assistance in attaining our spiritual growth.
It requires unlimited confidence in the love of God and Mary – to the extent that we give ourselves completely to her as her slaves, with the knowledge that slavery to her is not an abusive relationship, but rather, results in love and is the consequence of love. It is through Mary that we can be transformed into the likeness of Jesus. The consecration requires performance of all actions, “in Mary, through Mary and for Mary.”
“If Jesus Christ, the Head of men, is born in her, then the predestinate, who are the members of that Head, ought also be born in her, by a necessary consequence. One and the same mother does not bring forth into the world the head without the members, or the members without the head; for this would be a monster of nature. So, in like manner, in order of grace, the head and the members are born of one and the same Mother; and if a member of the Mystical Body of Jesus Christ-that is to say, one of the predestinate-were born of any other mother than Mary, who has produced the Head, he would not be one of the predestinate, nor a member of Jesus Christ, but simply a monster in the order of grace.”
St Louis says to us: To Mary. His faithful spouse, God the Holy Ghost has communicated His unspeakable gifts; and He has chosen her to be the dispenser of all He possesses, in such wise that she distributes to whom she wills, as much as she wills, as she wills and when she wills, all His gifts and graces. The Holy Ghost gives no gift to men which does not pass through her virginal hands. Such has been the will of God, who has willed that we should have everything through Mary; so that she who, impoverished, humbled and who hid herself even unto the abyss of nothingness by her profound humility her whole life long, should now be enriched and exalted and honoured by the Most High.”
He encourages utter faith in Mary’s loves and protection over us:
“[I]t is certain that Mary will procure that good fortune for some of her children and servants, and will give them the grace to go through it faithfully: ‘She herself takes care of our interests’…She also gives them good counsels… she inspires them to do everything which Jesus Christ her son has taught by His words and examples. It is not by herself that she gives these counsels, it is by the ministry of the angels, who have no greater honour or pleasure than to descend to earth to obey any of her commands and to help any of her servants.”
To attain the worthiness to see God, it is necessary that we have the courage to address our innermost faults and vanities:
“When they have brought to her and consecrated to her their body and soul, and all that depends on them…what does that good mother do?… She kills them, makes them die to the old life of Adam. She flays and strips them of their natural skin, their natural inclinations, their self-love, their own will and all attachments to creatures. She cleanses them of their spots, their vileness and their sins. She dresses them to the taste of God, and for His greatest glory; and as it is Mary alone who knows perfectly what the divine taste is, and what the greatest glory of the Most High is, it is Mary alone who, without making any mistake, can adapt and dress our body and soul for that taste infinitely exalted and for that glory infinitely hidden.” By these means “she cleanses us and makes us worthy to appear before our heavenly Father.”
THERE is a great need to raise awareness of how the police in modern Britain are clamping down on the freedom of Christians to proclaim in public places the teachings of the Scriptures.
I and my colleague Pastor John Sherwood, the Minister of a north London church, were preaching the gospel together in the centre of Uxbridge (in the PM’s constituency) on Friday April 23, as we regularly do. I began the preaching and referred to the grave abandonment by our nation of its Christian foundations, an abandonment which has manifested itself in, for example, the redefinition of marriage. This redefinition is nothing less than an assault upon the Biblical revelation, which tells us that marriage can be only between one man and one woman.
Pastor Sherwood then preached, expounding the final verses of Genesis 1, declaring that God’s design in creating mankind was to set human beings in families, headed by a father and a mother, not by two fathers or by two mothers. The distinction within mankind of just two genders, male and female, made in the image of God, constitutes the essence of God’s created order.
After a while, a number of police officers appeared on the scene, going up to Pastor Sherwood and stating that three complaints had been received about the preaching. The pastor stopped preaching to speak to the officers, in a courteous and reasonable manner for some considerable time, whilst adhering firmly to all that he had said. The accusation made by police was that ‘alarm and distress’ had been caused to members of the public.
Whilst this conversation was going on, another officer spoke to me about the need to avoid any homophobic statements. I explained that to uphold God’s moral law and to speak about the dangers of sin in respect of LGBT issues implies absolutely no hatred or unpleasantness towards any individual or group of people. Indeed, it is an act of love to one’s neighbour. Nevertheless, the Bible’s description of homosexuality as sinful is plain and clear-cut.
To this the policeman responded that some matters simply cannot be referred to in public places, because there is no freedom to make statements which offend people. I responded that the police would have no objection whatsoever to a Pride parade being held in Uxbridge, yet that would be highly offensive to Bible-believing Christians. The officer did not appear to appreciate the logic behind this argument. Furthermore, there is no law stating that people have a right never to be offended.
Meanwhile Pastor Sherwood respectfully told the police that he had freedom of speech and had no intention of desisting from preaching because of the complaints. People are free to walk past and ignore him, if they do not like what he is saying. He explained to the officers that his previous comments about families needing a father and mother were made in the context of the divine command to ‘be fruitful and multiply’ (Genesis 1:28). It is a statement of the obvious that two men or two women cannot reproduce.
Pastor Sherwood then resumed preaching and spoke on the precious right to freedom of speech in this country reaching back to Magna Carta in 1215 and the Bill of Rights in 1689. One man amongst the onlookers, who said that he was bisexual, shouted out that Pastor Sherwood had made homophobic statements, and a woman in the gathering crowd, who said she was a lesbian, said that he was guilty of hate speech. The police took a statement from her.
The conversation then resumed between Pastor Sherwood and two officers, and they asked him to come down from the steps on which he stood, saying that he was now under arrest. The minister refused, arguing that he was engaged in lawful activity and that no crime had been committed.
An officer then took away the Bible in the pastor’s hand and pulled him from the steps. Three officers quickly gathered round to apply handcuffs behind the minister’s back. This dignified man of God, who is in his early 70s, was marched off to a nearby police car, as one of the helpers from my church cried out, ‘What has happened to us as a nation that a man can no longer preach from the Bible?’ There is a short video clip of the arrest here:
Pastor Sherwood was arrested not for refusing to come down from the steps but, according to the police, on the grounds of section 5 of the Public Order Act, namely that he had been causing alarm and distress.
It is worth noting that the arrest took place after a period of continued, reasonable and polite discussion with the police, which was surely evidence that the preacher was highly unlikely to have earlier engaged in a criminal use of intemperate language.
The pastor was driven to a police detention centre near Heathrow Airport, where he was kept overnight and not released until around noon the next day. His solicitor described the attitude of officers during the formal interview procedure as very unpleasant.
One of the questions which Pastor Sherwood was surprisingly asked was what would he do if one of his own children were homosexual? It is surely the task of police to ask questions about the specific alleged offence, not more general questions about why someone holds a personal view on an aspect of Biblical morality. Altogether, the preacher was detained for around 21 hours. Though released, he continues to be under investigation.
This arrest of a faithful minister for doing nothing other than declaring what the Bible teaches about one of the important moral issues of our time reveals a dangerous assault upon freedom of speech and, not least, upon the freedom of Christian pastors to declare in public all that the Bible teaches. The State has no right to designate that some parts of God’s word are no-go areas.
Whatever one’s personal views on homosexuality might be, it is surely pertinent to ask what kind of nation have we become that the minister of a Christian church is arrested for upholding in the public square the very truths which Her Majesty the Queen promised to uphold in her Coronation Oath in 1953, with a Bible in her hand?
CP&S comment. Was Satan introduced into the heart of the Church at Vatican II to bring about a false church under all the evils of Freemasonry? There are exorcists who say so, and St Padre Pio was convinced that this great apostasy was already unfolding in his time. It is all part of the Third Secret of Fatima, yet the majority of Catholics remain totally ignorant of this cataclysmic reality. It brought tremendous suffering to Padre Pio; no other coming disaster or chastisement could compare in his many sufferings to his knowledge of the takeover by Satan of the One Holy Catholic and Apostolic Church.
Padre Pio spoke of a “false church” and a “great apostasy” occuring after 1960 with respect to the Third Secret of Fatima. The references are chilling, especially in light of what has happened in the last 50 years under Vatican II, Modernism, Ecumenism, decline in attendance – and more recently under Pope Francis. Dr. Taylor Marshall provides quotes from Padre Pio regarding the Third Secret of Fatima and comments.
Peter, filled with the holy Spirit, answered them, “Leaders of the people and elders: If we are being examined today about a good deed done to a cripple, namely, by what means he was saved, then all of you and all the people of Israel should know that it was in the name of Jesus Christ the Nazarean whom you crucified, whom God raised from the dead; in his name this man stands before you healed. He is ‘the stone rejected by you, the builders, which has become the cornerstone.’ There is no salvation through anyone else, nor is there any other name under heaven given to the human race by which we are to be saved.”
Give thanks to the LORD, for he is good, for his mercy endures forever. It is better to take refuge in the LORD Than to trust in man. It is better to take refuge in the LORD Than to trust in princes.
I will give thanks to you, for you have answered me and have been my savior. The stone which the builders rejected has become the cornerstone. By the LORD has this been done; it is wonderful in our eyes.
Blessed is he who comes in the name of the LORD; we bless you from the house of the LORD. I will give thanks to you, for you have answered me and have been my savior. Give thanks to the LORD, for he is good; for his kindness endures forever.
First Letter of John3,1-2.
Beloved: See what love the Father has bestowed on us that we may be called the children of God. Yet so we are. The reason the world does not know us is that it did not know him. Beloved, we are God’s children now; what we shall be has not yet been revealed. We do know that when it is revealed we shall be like him, for we shall see him as he is.
Holy Gospel of Jesus Christ according to Saint John10,11-18.
Jesus said: “I am the good shepherd. A good shepherd lays down his life for the sheep. A hired man, who is not a shepherd and whose sheep are not his own, sees a wolf coming and leaves the sheep and runs away, and the wolf catches and scatters them. This is because he works for pay and has no concern for the sheep. I am the good shepherd, and I know mine and mine know me, just as the Father knows me and I know the Father; and I will lay down my life for the sheep. I have other sheep that do not belong to this fold. These also I must lead, and they will hear my voice, and there will be one flock, one shepherd. This is why the Father loves me, because I lay down my life in order to take it up again. No one takes it from me, but I lay it down on my own. I have power to lay it down, and power to take it up again. This command I have received from my Father.”
“I am the good shepherd; I know mine and mine know me”
Let us consider Christ, our shepherd (…). He rejoices in those sheep of his that are around him and goes in search of those that stray. Mountains and forests cause him no fear; he crosses ravines to reach the sheep that is lost. Even if he finds it in a piteous state, he is not angry but touched with pity; he takes it on his shoulders and, from his own weariness, heals the exhausted sheep (Lk 15:4 f.) (…)
With good reason Christ declares: “I am the Good Shepherd, I seek out the lost sheep, the strayed I will bring back, the injured I will bind up, the sick I will heal (Ez 34:16). I have seen the flock of mankind struck down by sickness; I have witnessed my lambs wander about where demons dwell; I have seen my flock ravaged by wolves. All this I have seen and have not witnessed it from on high. That is why I took hold of the withered hand, gripped by pain as if by a wolf; I have unbound those whom fever had bound; I taught him to see whose eyes had been shut from his mother’s womb; I brought Lazarus out from the tomb where he had lain for four days (Mk 3:5; 1:31; Jn 9; 11). For I am the Good Shepherd and the good shepherd lays down his life for his sheep.” (…)
The prophet knew this shepherd when, long before his Passion, he declared what would take place: “Like a sheep led to the slaughter or a sheep, dumb before the shearers, he opened not his mouth” (Is 53:7). Like a sheep, the shepherd has offered his neck for his flock (…). By his death, he heals from death; by his tomb he empties the tomb (…). The tombs are full and the prison shut so long as the shepherd, come down from the cross, has not come to bring his captive sheep the joyful news of their liberation. We see him in hell where he gives the order for their release (1 Pt 3:19); we see him call his sheep once more, giving them the call to life from the dwellings of the dead. “The good shepherd lays down his life for his sheep.” This is how he intends to win the affection of his sheep, and those who know how to listen to his voice love Christ.
Fr.Robert Lewis is an exorcist priest who works at St. Jude’s in Pakshikere,India
SomeInteresting quotes from Fr. Lewis :
“For quite some time, the possessed persons at the Shrine have been making direct references to Garabandal, showing their anger because many souls are snatched from Satan’s clutches, because of the spreading of the message“.
“The name of Mary is so powerful that Lucifer himself begs the exorcist never to mention it, confessing with shrieks and shouts that is was she who crushed his head“.
St. Michael: After the names of Jesus, Mary and Joseph, there is none more terrible to demons that St. Michael ! “We hate him” shouts Lucifer. “Why did he dislodge me from my place in Heaven and thrust me down to hell ? He is everywhere to defeat my hosts”.
For more information on Our Lady’s apparitions at Garabandal, see HERE or HERE
Today, 23rd April, on “Talk Like Shakespeare Day”, we celebrate one of the world’s greatest writers, William Shakespeare (1564-1616). For those who have long admired his brilliance and Christian imagination, the evidence that he was a believing Catholic in a time of persecution is very exciting.
Ample evidence supports the claim that the Bard of Avon was a lifelong Catholic.
Broadly speaking, the evidence for Shakespeare’s Catholicism is biographical, historical and textual. The biographical and historical evidence is found in the documented facts of his life and of the turbulent times in which he lived, and his plays and poems offer further, textual evidence of his Catholic convictions.
Passing on the faith
Born in 1564 in Stratfordupon- Avon, England, Shakespeare lived at a time when the practice of Catholicism was illegal. In 1534, King Henry VIII had declared that he and his successors would lead a statecontrolled church and that only this state-imposed religion would be tolerated. Priests were tortured and put to death, as were those who tried to hide them from the tyrannical government. Recusants — those who refused to attend the services of the state religion — were fined heavily.
Shakespeare’s mother’s family, the Ardens, were among the most famous recusants in the whole of England. Shakespeare’s father, John, was fined for his recusancy in 1592 and had retired from his career in politics rather than swear allegiance to the state religion. Several scholars, most notably John Henry de Groot, have detailed the evidence for John Shakespeare’s Catholicism, including the fact that he signed a “testament” to his Catholic faith, which had been written by St. Charles Borromeo and was probably smuggled into England by Jesuit missionaries. As for Shakespeare himself, evidence suggests that he remained a Catholic throughout his life.
During Shakespeare’s youth, the religion of the nation was far from a settled question. In 1568, when he was only 4 years old, Mary, Queen of Scots, fled to England, raising hopes of an eventual Catholic succession. These hopes were then dashed by Mary’s imprisonment on the orders of Queen Elizabeth I. The Northern Rebellion, led by the Duke of Norfolk and the Earl of Northumberland in support of Mary, was crushed ruthlessly the following year. More than 800 rebels — mainly Catholics — were executed. Several scholars have suggested that the Northern Rebellion inspired Shakespeare’s two-part Henry IV.
There has been much scholarly debate about what Shakespeare was doing as a young man between 1578 and 1582, the so-called “lost years” prior to his marriage to Anne Hathaway. According to John Aubrey, one of the earliest sources available, Shakespeare “had been in his younger years a schoolmaster in the country.” Scholars including E.A.J. Honigmann, J. Dover Wilson and Stephen Greenblatt have found evidence that Shakespeare might have spent time at Hoghton Tower, a recusant household in Lancashire. In that case, he would likely have met the Jesuit martyr St. Edmund Campion shortly before Campion’s arrest in June 1581 and subsequent execution.
Having returned to Stratford, where he married and had three children with his wife, Anne, it seems that Shakespeare was forced to leave his hometown. Scholars such as Heinrich Mutschmann and Karl Wentersdorf (Shakespeare and Catholicism, 1952) have demonstrated that a vendetta was directed against him by Sir Thomas Lucy, the local lord of the manor. As Queen Elizabeth’s chief Protestant agent in the area, Lucy led searches of local Catholic houses, including very probably Shakespeare’s own home.
In May 1606, Shakespeare’s daughter, Susanna, appeared on a list of recusants brought before Stratford’s church court. This fact, discovered in 1964, signifies that Catholicism had been passed from one generation of the family to the next, further suggesting that Shakespeare himself had remained a Catholic throughout his life.
Martyrs and ‘God’s spies’
After his arrival in London, Shakespeare enjoyed the patronage of the Earl of Southampton, a known Catholic who seems to have had Jesuit martyr St. Robert Southwell as his confessor. Shakespeare likely knew the Jesuit priest prior to the latter’s arrest in 1592, the year in which Shakespeare’s father was fined for being a recusant. In fact, there are many allusions to Southwell in Shakespeare’s plays.
A thorough discussion of the plentiful textual evidence for Shakespeare’s Catholicism in his plays and poems is not possible in this brief survey. Here are just a couple examples.
Southwell wrote a poem titled Decease Release about the execution of Mary, Queen of Scots, whom many Catholics believed to be a martyr for the faith. In the poem, written from the queen’s viewpoint, Southwell casts her as “pounded spice,” the fragrance of which ascends to heaven: “God’s spice I was and pounding was my due.”
Although the poem was clearly Southwell’s tribute to the executed queen, its first-person voice gave it added potency following Southwell’s own martyrdom in 1595, toward the beginning of Shakespeare’s career. Like the queen of whom he wrote, Southwell was also “pounded spice” or “God’s spice,” whose essence is more pleasing and valued for being crushed.
In King Lear (1605), the title character’s use of the phrase “God’s spies” is a clear punning reference to “God’s spice.” It is also a veiled reference to Jesuits, such as Southwell, who though “traitors” in the eyes of the Elizabethan and Jacobean state were “God’s spies.” They, too, became “God’s spice,” ground to death that they might receive their martyr’s reward in heaven. “Upon such sacrifices,” Lear tells Cordelia, “the gods themselves throw incense.”
Romeo and Juliet and The Merchant of Venice were written in the same year in which Southwell was martyred, and both plays contain symbolically charged references to the Jesuit’s life and work. In the latter play, for instance, several scholars have suggested that Antonio is a thinly-veiled personification of a Jesuit. This adds a crucial allegorical dimension to the courtroom scene in which Shakespeare effectively recreates Southwell’s trial.
From the vantage point of Catholicism, the very “justice” demanded by Shylock becomes uncannily close to the “justice” meted out by Elizabeth’s court to Southwell. Shylock demands that, according to the law, he has a right to cut a pound of flesh nearest to the heart of Antonio. In Southwell’s case, the law demanded that Jesuit “traitors” should be hanged, drawn and quartered. The prosecutors not only demanded a pound of their victim’s flesh, nearest his heart, but they actually obtained it, physically removing the heart and casting it into the fire.
As Southwell’s ghostly presence can be observed throughout The Merchant of Venice, one can read Portia’s beautiful “quality of mercy” speech as a plea to Queen Elizabeth to show the Jesuits mercy.
The ‘notorious’ gatehouse
The most convincing biographical evidence for Shakespeare’s Catholicism is one of his final acts in London before retiring home to Stratford: his purchase of the Blackfriars Gatehouse in 1613. The history of this property reveals that it was, as Mutschmann and Wentersdorf described it, “a notorious centre of Catholic activities.” As its name indicates, the Dominican Order owned it until the dissolution of the monasteries under Henry VIII. It was inherited by Mary Blackwell, a relative of St. Edmund Campion. Other tenants included Mary Bannister, the sister of St. Robert Southwell, and Katherine Carus, the widow of a defiantly recusant judge. According to a contemporary report sent to Lord Burghley, Carus died there “in all her pride and popery.”
In 1585, around the time that Shakespeare first arrived in London, Mary Blackwell was accused of recusancy. The following year, a government informer reported his suspicions that the house had become a centre for secret Catholic activity: “It has sundry backdoors and bye-ways, and many secret vaults and corners. It has been in time past suspected, and searched for papists, but no good done for want of knowledge of the backdoors and bye-ways of the dark corners.”
In 1598, acting on another report that the gatehouse was a hive of recusant activity, the authorities raided the house. Jesuit Father Oswald Tesimond (alias Greenway) stated in his autobiography that he paid a surreptitious visit to the gatehouse on the day after the raid, being informed that priests had remained undiscovered in the house during the search.
In 1605, during the Gunpowder Plot to blow up the House of Lords, Jesuit Father John Gerard asked if he could use the gatehouse as a “safe-house” for the plotters to meet in secret. After the plan was discovered, Father Gerard, now the most wanted man in England, appeared in desperation at the gatehouse, disguised with a false beard and hair and stating that he did not know where else to hide. Unlike many of his Jesuit confrères, Father Gerard escaped his pursuers and slipped out of the country in disguise.
Shakespeare leased the Blackfriars Gatehouse to John Robinson, son of a Catholic gentleman of the same name. It was reported in 1599 that John Robinson senior sheltered a priest, Father Richard Dudley. By 1613, the other Robinson son, Edward, entered the English College at Rome to become a priest. It is clear that Shakespeare knew that he was leasing the gatehouse to a recusant Catholic. As Ian Wilson surmised in Shakespeare: The Evidence, Robinson was “not so much Shakespeare’s tenant in the gatehouse, as his appointed guardian of one of London’s best places of refuge for Catholic priests.” Furthermore, John Robinson was not merely a tenant but also a valued friend. He visited Shakespeare in Stratford during the poet’s retirement and was seemingly the only one of the Bard’s London friends present during his final illness, signing his will as a witness.
Shakespeare died on St. George’s Day, 23rd April 1616, leaving the bulk of his wealth to his daughter Susanna. Other beneficiaries included several friends who, like Susanna, were known to be recusant Catholics. These legacies support the Anglican clergyman Richard Davies’ lament, in the late 1600s, that Shakespeare “dyed a papist.” It is equally clear that he lived as a papist, providing Catholics even greater reason to commemorate his life and work.
CP&S comment. Considering the importance of the coming International Vatican Conference next month, with its utterly scandalous list of anti-Catholic, pro-abort speakers, we are posting another article on the subject. This is Archbishop Viganò’s forthright denouncement of this betrayal of the Bride of Christ. It was first published at ‘The Remnant’. Please go THERE to hear Michael Matt’s video and his message to all faithful Catholics.
From May 6-8, 2021, the fifth International Vatican Conference will take place, entitled Exploring the Mind, Body & Soul. Unite to Prevent & Unite to Cure. A Global Health Care Initiative: How Innovation and Novel Delivery Systems Improve Human Health. The event is being hosted by the Pontifical Council for Culture, the Cura Foundation, the Science and Faith Foundation, and Stem for Life.
Michael Haynes of LifeSiteNews has reported (here) on the topics to be addressed and the participants, including the infamous Anthony Fauci, whose scandalous conflicts of interest did not prevent him from taking over the management of the pandemic in the United States; Chelsea Clinton, a follower of the Church of Satan and a staunch abortion advocate; the New Age guru Deepak Chopra; Dame Jane Goodall, environmentalist and chimpanzee expert; the CEOs of Pfizer and Moderna; representatives of Big Tech; and a whole slew of abortionists, Malthusians, and globalists known to the general public. The conference has recruited five prominent journalists to be moderators, who are exclusively from left-wing media outlets such as CNN, MSNBC, CBS and Forbes.
The Holy See has deliberately renounced the supernatural mission of the Church, making itself the servant of the New World Order and Masonic globalism in an antichristic counter-magisterium.
This Conference – along with the Council for Inclusive Capitalism of Lynn Forester de Rothschild, the Global Compact on Education, and the inter-religious Pantheon to be held in June in Astana, Kazakhstan – is the umpteenth scandalous confirmation of a disturbing departure of the current Hierarchy, and in particular its highest Roman members, from Catholic orthodoxy. The Holy See has deliberately renounced the supernatural mission of the Church, making itself the servant of the New World Order and Masonic globalism in an antichristic counter-magisterium. The same Roman Dicasteries, occupied by people ideologically aligned with Jorge Mario Bergoglio and protected and promoted by him, now continue unrestrained in their implacable work of demolishing Faith, Morals, ecclesiastical discipline, and monastic and religious life, in an effort as vain as it is unprecedented to transform the Bride of Christ into a philanthropic association enslaved to the Strong Powers. The result is the super-imposition over the true Church of a sect of heretical and depraved Modernists who are intent on legitimizing adultery, sodomy, abortion, euthanasia, idolatry, and any perversion of the intellect and will. The true Church is now eclipsed, denied and discredited by her very Pastors, betrayed even by the one who occupies the highest Throne.
The fact that the deep church has managed to elect its own member so as to carry out this infernal plan in agreement with the deep state is no longer a mere suspicion, but a phenomenon which it is now essential to ask questions about and shed light on. The submission of the Cathedra veritatis to the interests of the Masonic elite is manifesting itself in all its evidence, in the deafening silence of the Sacred Pastors and in the bewilderment of the People of God, who have been abandoned to themselves.
Further demonstration of this degenerate libido serviendi of the Vatican towards the globalist ideology is the choice of speakers to give testimonials and lectures: supporters of abortion, of the use of fetal material in research, of demographic decline, of the pan-sexual LGBT agenda, and last but not least, of the narrative of Covid and the so-called vaccines. Cardinal Ravasi, the President of the Pontifical Council for Culture, is certainly one of the leading representatives of the deep church and Modernist progressivism, as well as an advocate of dialogue with the infamous Masonic sect and a promoter of the famous Courtyard of the Gentiles. It is therefore not surprising that included among the organizers of the event is the Stem for Life Foundation, which proudly defines itself as “a nonsectarian, nonpartisan, tax-exempt organization focused on creating a movement to accelerate development of cell therapies.”
The fact that the deep church has managed to elect its own member so as to carry out this infernal plan in agreement with the deep state is no longer a mere suspicion, but a phenomenon which it is now essential to ask questions about and shed light on.
On closer inspection, the sectarianism and partisanship of the Vatican Conference are made evident by the topic it addresses, the conclusions it seeks to draw, its participants, and its sponsors. Even the image chosen to promote the Conference is extremely eloquent: a close-up of Michelangelo’s fresco of Creation on the Sistine Chapel ceiling, in which the hand of God the Father reaches out towards the hand of Adam, but with both hands covered by disposable surgical gloves, recalling the regulations of the new “health liturgy” and implying that even the Lord Himself might spread the virus.
In this sacrilegious representation, the order of Creation is subverted into therapeutic anti-creation, in which man saves himself and becomes the mad author of his own health “redemption.” Instead of the purifying laver of Baptism, the Covid religion proposes the vaccine, the bearer of disabilities and death, as the only means of salvation. Instead of Faith in the Revelation of God, we find superstition and the irrational assent to precepts that have nothing scientific about them, with rites and liturgies that mimic true Religion in a sacrilegious parody.
The victims immolated on the altar of the health Moloch, from children dismembered in the third month of pregnancy in order to produce the gene serum to the thousands of people who have been killed or maimed, do not stop the infernal machine of Big Pharma, and it is to be feared that there will be a resurgence of the phenomenon over the next few months.
This choice of imagery has an aberrant and blasphemous ring to it, because it uses a well-known and evocative image to insinuate and promote a false and tendentious narrative that says that in the presence of a seasonal flu, whose virus has still not been isolated according to Koch’s postulates (here) and that can be effectively cured using existing treatments, it is necessary to administer vaccines that are admitted to be ineffective and that are still in the experimentation phase, with unknown side-effects, and whose producers have obtained a criminal shield of immunity for their distribution. The victims immolated on the altar of the health Moloch, from children dismembered in the third month of pregnancy in order to produce the gene serum to the thousands of people who have been killed or maimed, do not stop the infernal machine of Big Pharma, and it is to be feared that there will be a resurgence of the phenomenon over the next few months.
One wonders if Bergoglio’s zeal for the dissemination of the gene serum is not also motivated by base economic reasons, as compensation for the losses suffered by the Vatican and the Dioceses following the lockdown and the collapse of attendance by the faithful at Mass and the Sacraments. On the other hand, if Rome’s silence about the violation of human and religious rights in China has been paid for by the Beijing dictatorship with substantial prebends, nothing prevents the replication of this scheme on a large scale in exchange for the Vatican’s promotion of the vaccines.
The Conference will obviously take great care not to mention even indirectly the perennial teaching of the Magisterium on moral and doctrinal questions of the greatest importance. Conversely, the sycophantic praise of the worldly mentality and the prevailing ideology will be the only voice, along with the amorphous ecumenical repertoire inspired by the New Age.
At La Salette, Our Lady warned us: “Rome will lose the Faith and become the seat of the Antichrist.” It will not be the Holy Church, indefectible by the promises of Christ, that will lose the Faith: it will be the sect that occupies the See of Most Blessed Peter and which today we see propagating the anti-gospel of the New World Order.
I note that in 2003 the same Pontifical Council for Culture condemned yoga meditation and, more generally, New Age thought as being incompatible with the Catholic faith. According to the Vatican document, New Age thought “shares with a number of internationally influential groups the goal of superseding or transcending particular religions in order to create space for a universal religion which could unite humanity. Closely related to this is a very concerted effort on the part of many institutions to invent a Global Ethic, an ethical framework which would reflect the global nature of contemporary culture, economics and politics. Further, the politicization of ecological questions certainly colors the whole question of the Gaia hypothesis or worship of mother earth” (2.5).
It goes without saying that the pagan ceremonies with which Saint Peter’s Basilica was profaned in honor of the pachamama idol fit perfectly into that “politicization of ecological questions” denounced by the 2003 Vatican document, and which today is instead promoted sine glossa by the so-called Bergoglian magisterium, beginning with Laudato Sì and Fratelli Tutti.
At La Salette, Our Lady warned us: “Rome will lose the Faith and become the seat of the Antichrist.” It will not be the Holy Church, indefectible by the promises of Christ, that will lose the Faith: it will be the sect that occupies the See of Most Blessed Peter and which today we see propagating the anti-gospel of the New World Order. It is no longer possible to remain silent, because today our silence would make us accomplices of the enemies of God and of the human race. Millions of faithful are disgusted by the countless scandals of the Pastors, by the betrayal of their mission, by the desertion of those who by Holy Orders are called to bear witness to the Holy Gospel and not to support the establishment of the kingdom of the Antichrist.
I beg my Brothers in the Episcopate, priests, religious, and in a particular way the faithful laity who see themselves being betrayed by the Hierarchy, to raise their voices so as to express with a spirit of true obedience to Our Lord, Head of the Mystical Body, a firm and courageous denunciation of this apostasy and its authors. I invite everyone to pray that the Divine Majesty may be moved to compassion and intervene in our aid. May the Most Holy Virgin, terribilis ut castrorum acies ordinata, intercede before the Throne of God, compensating with Her merits for the unworthiness of Her children who invoke Her with the glorious title of Auxilium Christianorum.
+ Carlo Maria Viganò, Archbishop
Pope Bergoglio “proceeds to dismantle the See of Peter, using and abusing its supreme authority, not to confess but to deny; not to confirm but to mislead; not to unite but to divide; not to build but to demolish. … The advent of the Antichrist is inevitable.” Abp Viganò
I’VE received in my inbox confirmation of the next big Vatican ‘public’ event – the International Health Conference: Exploring the Mind, Body & Soul. How Innovation and Novel Delivery Systems Improve Human Health.
This will be the Vatican’s fifth such event and because of Covid, it will be ‘virtual’. The gathering promises to bring together ‘the world’s leading physicians, scientists, ethicists, policymakers, philanthropists, and influencers to engage in powerful conversations on the latest breakthroughs in medicine, health care delivery and prevention’. Bill Gates will not be attending.
To take place fromMay 6 to May 8, the conference is being heavily promoted on social media: ‘#Unite to Prevent and #UniteToCure.’ It will certainly be busy, with 114 ‘international thought leaders’ and even two named Catholic clergy.
Michael Haynes reports that the action will be moderated by ‘ten world renowned journalists,’ including Moira Forbes, scion of the Forbes publishing dynasty, Katie Couric, US television journalist and presenter, and other journalists from Left-wing media corporations including CBS, CNN, MSNBC, and the Wall Street Journal.
Pope Francis’s environmental encyclical Laudato Si (video), is to be the ‘guiding theme’ for discussions. But none of the ten goals listed for the conference refer either to God or the Catholic Church. Topics include ‘Human Enhancement, Living Healthily to 120 and Beyond, and Sustainable Health Care: Protecting Our Environment.’
Proceedings will be opened by Dr Anthony Fauci, Director of the US National Institute of Allergy and Infectious Diseases, and Joe Biden’s chief health advisor. Fauci grew up Catholic, as did Biden, but appears equally ambivalent about his faith. He has described himself previously as a humanist.
Fauci is an advocate of Big Pharma and led the US response to Covid, extolling mask wearing, social distancing – including church closures, lockdowns, and mass vaccination. He is ‘pro-choice,’ and recently assured the World Health Organisation of the Biden administration’s commitment to funding abortion.
Another sparkling headliner is the abortion-promoting, former First Daughter, now ‘vice-chair’ of the Clinton Foundation (!) and ‘world health expert’, Chelsea Clinton.
In 2018, Ms Clinton spoke at a ‘Rise up for Roe’ event in New York City organised by Planned Parenthood https://www.plannedparenthood.org/ – the US industrial-scale abortion giant – to oppose Brett Kavanaugh’s confirmation to the Supreme Court. During her address, she criticised the pro-life movement, labelling it the ‘anti-choice movement.’
Chelsea is also an expert in economics, crediting legal abortion for adding trillions of dollars to the US economy. She is a strong advocate for Planned Parenthood.
The CEO of Pfizer will be a speaker. Albert Bourla is a Greek vet, and the man who described the State of Israel as a ‘living Covid vaccine experiment,’ despite his own Jewish heritage.
The Director of the US National Institute of Health (NIH) Francis Collins, has accepted his invitation. He has a long history of anti-life policies and has previously defended the ‘scientific benefits’ of foetal tissue research, claiming that such work can be conducted ‘with an ethical framework.’
Even an impartial observer might be beginning to pick up a trend here. But it gets worse. Some of the other conference speakers look like people who took the wrong turn for Davos.
There is the woke boss of cloud-software giant Salesforce, Marc Benioff, who has long battled for trans and gay rights, and firmly aligned himself with the liberal elite, by banning emails from Republicans during the Presidential campaign. He has since prohibited clients from questioning the results of the 2020 election.
The United Nations representative will be the primatologist Dame Jane Goodall, who has a track record of criticising Catholic Church teachings on sexuality and contraceptives.
In this 2007 video she accuses the Church of standing in the way of reducing global population, saying: ‘The Catholic Church makes quite a major problem when you are trying to balance between people and their environment and that’s what has to happen. It’s population growth that underlies just about every single one of the problems that we’ve inflicted on the planet.
‘If there were just a few of us, then the nasty things we do wouldn’t really matter and Mother Nature would take care of it – but there are so many of us.’
Goodall may find support for her views on human population control from the new age activist Deepak Chopra and others.
Aerosmith rock guitarist Joe Perry has been in lockdown in his beachfront condo in Sarasota, Florida, since last March, but has read The Great Influenza: The Story of the Deadliest Pandemic in History.
His take on Covid: ‘A lot of things are different now – medical things … but on the other hand, we got a lot of people flying around the world. So, in a lot of ways, we’re in the same position we were in 1918.’(?)
Pope Francis will close the gig conference by giving the participants a private, ‘virtual audience’ – backstage as it were. The optics could not really be any worse.
The conference tells us many things, none of them good, about the Vatican and the judgment of those counselling Pope Francis.
His welcome to the Vatican and acceptance of funding from the CEOs of Moderna and Pfizer; his inclusion of Big Tech woke activists who take every opportunity to malign the Church and its teachings, and his association with celebrities and well-placed ingénues such as Chelsea Clinton are grave errors.
Pope Francis has a unique opportunity to seek counsel from the man who preceded him – Pope Emeritus Benedict XVI, who turned 94 on April 16. Francis should seek him out, sooner rather than later.
”What is the difference between then and now? Then every Christian knew one salient fact about Christianity, that it is either EVERYTHING or NOTHING, either the world’s stupidest lie or the world’s ultimate truth, that if Jesus Christ is not literally everything to you, then He is nothing at all. Now almost no one knows that anymore, and those who do, and say so are labelled fanatics.”
If Jesus Christ is everything to us, then what do we care if the world labels us a diversity of derogatory names? Why should we worry if we are ostracised and mocked? We should rejoice in our humiliations and suffering: “For to this you were called, because Christ also suffered for you, leaving you an example, that you should follow in His footsteps” (1 Peter 2:21).
Many believers may not be aware that we are all called to be living martyrs. Blessed Pius XII reminds us: “Not all of us are called to die a martyr’s death, but we are all called to the pursuit of Christian virtue. This demands strength of character…a constant, persistent and relentless effort is asked of us right up to the moment of our death. This may be conceived as a slow, steady martyrdom”.
Whatever sin is crucified in this present life will escape God’s retributive justice in Purgatory. The lifestyle of a living martyr is, in a very real sense, Purgatory Now, and if we have been purified in this life, we have been made ready for the Beatific Vision in the next one: “Blessed are the pure in heart for they shall see God.”
The earnest and consistent embrace of the lifestyle of a living martyr ultimately prepares us for Heaven. How important it is to live our lives in the light of eternity! St. Paul confirms and underscores the teaching of Jesus in talking about the living martyrs who are “always carrying about in the body the dying of Jesus, so that the life of Jesus may be manifested in [their] mortal flesh” (II Cor. 4:10).