http://www.traditionalcatholicmass.com/home-m10.html
Definitions of Various Terms
Some with Detailed Explanations, Etc.

Contents

Preface

Ordinary of the Holy Sacrifice of the Mass

Part One:  Our Mission includes defending Dogma, Morality, and Justice.

Part Two:  We Also Have A Sacred Duty

Part Three:  Our Apostolic Mandate

Knowledge

Definitions of Various Terms, Some with Detailed Explanations, Etc.
abomination of desolation

affected ignorance

a fortiori

anathema

anathema, maranatha

apostasy/apostates

Apostolic Tradition

argumentum ad hominem

being

bent Cross/Crucifix

Canon 2

Canon Law

Canon 2314
Canon 2316
Canon 2322
Catholic

Christian Catholic

Clean Oblation

clone/clones of anti-Christ

conformity

Coronation Oath of the Pope-Elect

Denzinger

efficient cause

Enchiridion Symbolorum et Definitionum; Denzinger

equivocal

essence

evolution; evolve; evolved; evolving; etc.

ex opere operantis; opus operantis

ex opere operato; opus operans; opus operatum

fake

fallacy

fallacies

first Truth

form

genus

God is Truth

Heresy/Heretics

HE WHO IS

I AM WHO AM

ignoratio elenchi

Imprimatur

Imprimatur Not Needed in Satanic Synod Vatican 2 pseudo-church

The Incarnation

Indifferentism

In Persona Christi  - In the Person of Christ

invalid; invalidity; invalidly

irrelevant conclusion

Ite, Missa Est

la nouvelle théologie où va-t-elle?

Last Gospel

Lex Orandi, Lex Credendi; a.k.a. Legem Credendi Lex Statuit Supplicandi

matter

Modernism is a heresy

necessary

Neo-Modernism

NEW Theology - “Nouvelle Théologie”  - a.k.a. “neo-Modernism”

opus operans, opus operantis;  opus operatum

Ostpolitik

philosophy

portmanteau

President of the Assembly

proper

psychobabble

quiddity

real

Roman Catholic

sanctification of man

sign

significatio ex adjunctis

signify, signifies, signification, signified

sine qua non

species

substance

substantially

Take away the Mass and destroy the Church

theology

“The Shoes of the Fisherman”

to be

Tolle Missam, Tolle Ecclesiam

Traditio Instrumentorum

Transubstantiation

Truth; True

Uniate Catholic

valid; validity; validly

valid

validity

validly

Where is the New Theology leading us?
A Few of the Many Faces of the  Satanic  Synod Vatican 2 pseudo-church

Really Only One Reason WHY YOU Should Know the Truth!

Why Are Bisops Burning in Hell?

The Blessing

Preface

Ordinary of the Holy Sacrifice of the Mass

Now  With  New  Additions

Part One
.
Our Mission includes defending Dogma, Morality, and Justice.
.
We must warn naive people, strengthen those who are timid, and open the eyes of the blinded.
.


“In the face of the combined efforts of incredulity and heresy to bring about the ruin of the Catholic Faith, it would be a real crime for the Clergy [Priests and all Prelates of whatever rank of Ecclesiastical Jurisdiction] to remain in a state of hesitancy and inactivity.  In such an outpouring of error and conflict of opinion, the Clergy must not be faithless to their mission which is to defend Dogma - when it is assaulted, Morality - when it is mocked, and Justice - which is frequently outraged.”

“[To each member of the Clergy, it belongs] to make himself a road block to the attacks of error and the deceits of heresy to watch the tactics of the wicked who war against the Faith....; to unmask the plots and to reveal the ambushes and traps; they must warn naive people, strengthen those who are timid, and open the eyes of the blinded.”

Superficial erudition, or merely common knowledge, will not suffice for all of this - there is the need for the solid, profound and continuous study [by all the Clergy] of a massive amount of Doctrinal knowledge which must be sufficient to cope with the subtlety and remarkable cunning of our Modern opponents....” (Pope Leo XIII, Gioacchino Vincenzo Pecci [Wednesday, February 20, 1878 - Monday, July 20, 1903], Encyclical “Depuis Le Jour”, On the Education of the Clergy, Friday, September 8, 1899, ¶ 48 “In Doctrina”; emphasis added.)


Part Two
.
We Also Have A Sacred Duty
.


“These latter days have witnessed a notable increase in the number of the enemies of the Cross of Christ, who, by arts entirely new and full of deceit, are striving to destroy the vital energy of the Church, and, as far as in them lies, utterly to subvert the very Kingdom of Christ. Wherefore, We may no longer keep silence, lest We should seem to fail in Our most Sacred Duty, and lest the kindness that, in the hope of wiser counsels, We have hitherto shown them, should be set down to lack of diligence in the discharge of Our Office” (Pope Saint Pius X, Encyclical Pascendi Dominici Gregis, On the Doctrine of the Modernists, Sunday, September 8, 1907, ¶ 1; emphasis added.)

Part Three
.
Our Apostolic Mandate
.
 “Catholic Doctrine tells us that the
primary duty of Charity does not lie in the toleration of false ideas.
.

 “Catholic Doctrine tells us that the primary duty of Charity does not lie in the toleration of false ideas, however sincere they may be.... Catholic Doctrine further tells us that love for our neighbor flows from our love for God, Who is Father to all, and goal of the whole human family; and in Jesus Christ whose members we are, to the point that in doing good to others we are doing good to Jesus Christ Himself. Any other kind of love is sheer illusion, sterile and fleeting....”  (Pope Saint Pius X, Giuseppe Melchiorre Sarto [Tuesday, August 4, 1903 - Thursday, August 20, 1914], Encyclical “Notre Charge Apostolique”, Our Apostolic Mandate, To the French Bishops, Monday, August 15, 1910, ¶ 27; emphasis added.)

“Further, whilst Jesus was kind to sinners and to those who went astray, He did not respect their false ideas, however sincere they might have appeared. He loved them all, but He instructed them in order to convert them and save them....   they show in Our Lord Jesus Christ something quite different from an inconsistent and impotent humanitarianism.”  (Pope Saint Pius X, Giuseppe Melchiorre Sarto [Tuesday, August 4, 1903 - Thursday, August 20, 1914], Encyclical “Notre Charge Apostolique”, Our Apostolic Mandate, To the French Bishops, Monday, August 15, 1910, ¶ 47; emphasis added.)

 
It is of the greatest importance that in order to gain assured knowledge of things, to rely on exact acquaintance with facts, rather than on the uncertain testimony of public rumor; and then what we have proved for certain we may proclaim without hesitation.

(Saint Bernard of Clairvaux  [b. Castle Fontaines, near Dijon, France in 1090 A.D. - d. at Clairvaux, France on Friday, August 21, 1153 A.D.], Abbot of Clairvaux, Doctor of the Church, Letters).



Definitions of Various Terms, Some with Detailed Explanations
Note:  Some terms, especially a few of those found in Scholastic Philosophy, are given in Latin for the purpose of greater precision and clarity, followed by the English translation.
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Abomination of Desolation:

“And in the half of the week the Victim and the Sacrifice shall fail:  and there shall be in the Temple the Abomination of Desolation:  and the Desolation shall continue even to the consummation, and to the end” (Daniel 9:27; emphasis added).

“And they shall defile the Sanctuary of Strength, and shall take away the Continual Sacrifice, and they shall place there the Abomination unto Desolation”  (Daniel  11:31; emphasis added).

N.B.The Jews never had a real Continual Sacrifice.


Affected ignorance:



“Affected ignorance does not excuse from guilt, but rather aggravates it since it shows that a man is so strongly attached to sin that he wishes to incur ignorance lest he avoid sinning.  The Jews therefore sinned, as crucifiers not only of the Man-Christ, but also as of God.”  (Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D. in Fossa Nuova, Italy], Doctor of the Church, Summa Theologica, Part III, Question 47, Article 5, Reply to Objection 3.)


a fortiori:
For a stronger reason.  This is said of a conclusion that is even more logically cogent than a conclusion already accepted.

anathema:
Definition:
anathema - a noun.
1. excommunication.

2. a formal Church Decree of excommunication of specific person(s) and/or one or more heresies.

3. a formal perpetual Church Decree of ipso facto  [automatically - by the fact itself] (a.k.a. automatic), excommunication incurred by adherence to, and/or the propagation of,  one or more heresies, e.g. Canons of the Council of Trent; Papal Bullae, etc.

4.  any imprecation (curse) of Divine punishment.

Anathema: A thing or person struck by God’s malediction and intended for ruin.  Cf. I Cor. 12:13; Rom. 9:3; Gal. l:8-9. Anathema, in actual Church discipline, is the term used for IPSO FACTO  [automatic, by the fact itself] excommunication incurred by those denying a solemnly defined  Truth,   as is concluded principally from the Dogmatic Canons of the Roman Catholic Council of Trent and the Vatican Council, (i.e. the Roman Catholic Council Vatican I).”  (Parente, Piolanti, Garofalo, Dictionary of Dogmatic Theology, “Anathema”;  emphasis added.)

“ANATHEMA then appears as the more solemn form of pronouncing or declaring excommunication.” (Rev. P. Charles Augustine Bachofen, O.S.B., D.D., Professor of Canon Law, “A Commentary on the New Code of Canon Law”, Volume 8, Canons 2255 & 2256, p. 170.)


anathema, maranatha
“If any man love not our Lord Jesus Christ, let him be anathema, maranatha.”  (1 Corinthians 16:22.)
“In one place (I. Cor. xvi.22) St. Paul adds to the word anathema, ‘maranatha,’ and the same is sometimes done by councils of particular Churches, but the usage has not passed into the general Canon Law. It has been supposed, but wrongly, that the addition of this word signifies that the censure will never be.  Maranatha is in truth an Aramaic word, belonging to a language familiar to St. Paul and most of his readers. It means ‘the Lord is at hand’ and has the same force as when this expression is used in its Greek form (Phil. iv. 5 [The Lord is nigh.]). The phrase enhances the force of that to which it is appended, by solemnly reminding the reader that Christ will come again, to judge the world.” (Rev. John Thein, “Ecclesiastical Dictionary,” “Anathema,” p. 33-a; emphasis added.)

“Anath ma maran -tha.—‘May he be cursed, and may the Lord at his coming take vengeance on him.’ See 1 Cor. xvi. 22. The first word is Greek, the second Syriac.”  (“A Dictionary of Latin and Greek Quotations, Proverbs, Maxims and Mottos, Classical and Mediaeval Including Law Terms and Phrases”, Edited by H. T. Riley, B. A., Late of Clare Hall, Cambridge London: George Bell and Sons, York Street, Covent Garden, 1891. Appendix, ALI—AST, Anath?ma maran-?tha, p. 509; emphasis added.)

“But though we, or an angel from heaven, preach a gospel to you besides that which we have preached to you, let him be anathema.  As we said before, so now I say again:  If any one preach to you a gospel, besides that which you have received, let him be anathema.”  (Galatians 1:8-9.)

Abbreviation:   “AS = Anathema Sit. This signifies that the preceding proposition is officially condemned by the Church and is heretical .”  (Dr. Ludwig Ott, “Fundamentals of Catholic Dogma,” p. vii.)

“ANATHEMA then appears as the more solemn form of pronouncing or declaring excommunication.”  (Rev. P. Charles Augustine Bachofen, O.S.B., D.D., Professor of Canon Law, “A Commentary on the New Code of Canon Law”, B. Herder Book Co., 1922, Volume VIII, Book V, Penal Code [Canons 2195 - 2414], Part II, Penalties, Section II, Penalties in Particular, Title VIII, Corrective Penalties or Censures, Chapter II, Censures in Particular, Penalties, Article I, Excommunication, Canons 2255-2256, p. 170.)

“ANATHEMA:  A thing or person struck by God’s malediction and intended for ruin.  Cf. I Cor. 12:13; Rom. 9:3; Gal. l:8-9.  Anathema, in actual Church discipline, is the term used for IPSO FACTO [i.e. automatic] excommunication incurred by those denying a solemnly defined Truth, as is concluded principally from the Dogmatic Canons of the Roman Catholic Council of Trent and the Vatican Council, (i.e. the Roman Catholic Council Vatican I).”  (Parente, Piolanti, Garofalo, Dictionary of Dogmatic Theology, “Anathema”.)

Examples:
“Share the lot of those whom you freely embrace and not the honor and communion of the Catholic Church.  Likewise, realize that you are separated from the number of the faithful; that you receive the name of an enemy of the Christian religion; that you are condemned by the judgment of the Holy Ghost and apostolic authority; and that you are never released from the bonds of this anathema.” (Pope Saint Felix I [Tuesday,  January 5, 269 - Wednesday, December 30, 274], Epistle  6.)

“If any Priest who is married thinks that this forbids him from partaking in the Offering (i.e. both Consecrating the Sacred Species and receiving Holy Communion) when he officiates at the Sacred Liturgy (the Mass), let him be anathema (i.e. excommunicated).”  (Council of Gangra, 340 A.D., Canon 4.)

“If anyone ventures to say that Christ is a man who bears God (theophoron), and not rather, that He is True God, as the one Son in nature, in accordance with the expressions the Word was made Flesh [John 1:14] and He too shared a common inheritance of flesh and blood with us, let him be anathema [i.e. automatically excommunicated]”.  (Council of Alexandria [430 A.D.], Anathema 3 of Saint Cyril of Alexandria [b. at Alexandria, Egypt in 376 A.D. - d. at Alexandria, Egypt in 444 A.D.], Patriarch of Alexandria [412 A. D. - 444 A.D.], Father and Doctor of the Catholic Church.)

“But such as dare either to put together another faith, or to bring forward or to teach or to deliver a different Creed... let them be anathema [i.e. excommunicated].” (First Œcumenical Council of Chalcedon, Session 5, Sunday, October 22, 451.)

“We preserve the teachings of the Fathers (of the Church); We anathematize those who add or subtract anything.” (Seventh Œcumenical Council, the Second Council of Nicæa [Thursday, September 24, 787 A.D. - Friday, October 23, 787 A.D.].)

“If anyone rejects all ecclesiastical Tradition, either written or unwritten:  let him be anathema.” (Seventh Œcumenical Council, the Second Council of Nicæa [Thursday, September 24, 787 A.D. - Friday, October 23, 787 A.D.], Anathema 4.)

On Monday, March 3, 1547, the Roman Catholic Council of Trent decreed: “If anyone says that, by the Sacraments of the New Law, Grace is not conferred ex opere operato, but that faith alone in the Divine promise is sufficient to obtain Grace; let him be anathema.” (Roman Catholic Council of Trent, Session Seven, Monday, March 3, 1547, Canon 8.)

“Canon xiii. Si quis dixerit, receptos, et approbatos Ecclesiæ catholicæ ritus, in solemni sacramentorum administratione adhiberi consuetos, aut contemni, aut sine peccato a ministris pro libito omitti, aut in novos alios per quemcumque ecclesiarum pastorem mutari posse; anathema sit.”  (“Canones et Decreta Sacrosancti Œcumenici Concilii Tridentini Sub Paulo III, Julio III, Et Pio IV, Pontificibus Maximis, Cum Appendice Theologiæ Candidatis Perutili. Editio Novissima, Ad Fidem Optimorum Exemplarium, Castigate Impressa”, Augustæ Taurinorum, Typographia Pontificia et Archiepiscopalis, Eq. Petrus Marietti, 1890, Sub Paulo III, Pont. Max., Sessio Septima, Celebrata Die III, Mensis Martii, MDXLVII, Decretum De Sacramentis, De Sacramentis in Genere, page 41.)

Translation:

“CANON XIII.-If any one saith, that the received and approved rites of the Catholic Church, wont to be used in the solemn administration of the Sacraments, may be contemned [condemned; despised], or without sin be omitted at will [liberty; freedom] by the ministers, or can be changed [mutilated; replaced with other new (novus) ones], by any Pastor of the churches, into other new ones; let him be anathema.”  (Council of Trent, Under Paul III, Pontifex Maximus [Supreme Pontiff], Session Seven, Celebrated the Third Day of the Month of March, 1547, Decree on the Sacraments, On the Sacraments in General, page 41.)

“Canon 1.  If anyone denies that in the Sacrament of the Most Holy Eucharist are contained truly, really and substantially the Body and Blood together with the Soul and Divinity of our Lord Jesus Christ and consequently the whole Christ, but says that He is in it only as in a sign, or figure or force; let him be anathema.” (Roman Catholic Council of Trent, Session 13, Thursday, October 11, 1551; emphasis added.)

“Canon 2.  If anyone says that in the Sacred and Holy Sacrament of the Eucharist the substance of the bread and wine remains conjointly with the Body and Blood of our Lord Jesus Christ and denies that wonderful and singular change of the whole substance of the bread into the Body and the whole substance of the wine into the Blood, the appearances only of bread and wine remaining, which change the Catholic Church most aptly calls TRANSUBSTANTIATION; let him be anathema.” (Roman Catholic Council of Trent, Session 13, Thursday, October 11, 1551; emphasis added.)

“CANON VI. If any one saith, that, in the Holy Sacrament of the Eucharist, Christ, the Only-Begotten Son of God, is not to be adored with the worship, even external of latria; and is, consequently, neither to be venerated with a special festive solemnity, nor to be solemnly borne about in processions, according to the laudable and universal rite and custom of Holy Church; or, is not to be proposed publicly to the people to be adored, and that the adorers thereof are idolators; let him be anathema [i.e. automatically excommunicated].” (Nineteenth Œcumenical Council, the Roman Catholic Council of Trent [Thursday, December 13, 1545 A.D. - Wednesday, December 4, 1563 A.D.], Thirteenth Session, Being the third under the Sovereign Pontiff, Julius III, Giovanni Maria Ciocchi Del Monte [Tuesday, February 7, 1550 - Wednesday, March 23, 1555], celebrated on the eleventh day of October, MDLI, [Tuesday, October 11,1551], Decree Concerning the Most Holy Sacrament of the Eucharist, Canon VI [6].)

“CANON I.  If any one saith, that in the Mass a true and real Sacrifice is not offered to God; or, that to be offered is nothing else but that Christ is given us to eat; let him be  anathema.”

“CANON II.  If any one saith, that by those words, Do this for the commemoration of me (Luke xxii. 19), Christ did not institute the Apostles Priests; or, did not ordain that they, and other Priests should offer His own Body and Blood; let him be anathema.”

“CANON III.  If any one saith, that the Sacrifice of the Mass is only a sacrifice of praise and of thanksgiving; or, that it is a bare commemoration of the Sacrifice consummated on the Cross, but not a propitiatory sacrifice; or, that it profits him only who receives; and that it ought not to be offered for the living and the dead for sins, pains, satisfactions, and other necessities; let him be anathema.”

“CANON IV.  If any one saith, that, by the Sacrifice of the Mass, a blasphemy is cast upon the most Holy Sacrifice of Christ consummated on the Cross; or, that it is thereby derogated from; let him be anathema.”

“CANON V.   If any one saith, that it is an imposture to celebrate Masses in honour of the saints, and for obtaining their intercession with God, as the Church intends; let him be anathema.”

“CANON VI.  If any one saith, that the Canon of the Mass contains errors, and is therefore to be abrogated [abolished]; let him be anathema.”

“CANON VII.   If any one saith, that the ceremonies, vestments, and outward signs, which the Catholic Church makes use of in the celebration of Masses, are incentives to impiety, rather than offices of piety; let him be anathema.”

“CANON VIII.   If any one saith, that Masses, wherein the Priest alone communicates Sacramentally, are unlawful, and are, therefore, to be abrogated [abolished]; let him be   anathema.”   (Infallible Pope Pius IV, Giovanni Angelo De Medici [Friday, December 25, 1559 - Thursday, December 9, 1565], with the Roman Catholic Council of Trent, Session 22, Monday, September 17, 1562, A.D., Promulgated these Canons on the Holy Sacrifice of the Mass; emphasis added.)

“Canon IX.  If anyone says that the [Ancient Roman] Rite of the Roman Church...is to be condemned...let him be anathema.”  (Roman Catholic Council of Trent, Session 22, Monday, September 17, 1562, On the Sacrifice of the Mass, Canon 9; emphasis added.)

Council of Trent

Council of Trent,  Session XXI, Saturday, June 16, 1562,
Dogmatic Canons and Decrees, Canons 1-3:

Doctrine on Communion under Both Species

“Canon I. If anyone saith that by the precept of God, or by necessity of salvation, all and each of the faithful of Christ ought to receive both species of the most holy Sacrament of the Eucharist; let him be anathema.”

“Canon II. If anyone saith that the Holy Catholic Church was not induced, by just causes and reasons, to communicate laymen, and also clerics when not consecrating, under the species of bread only, or that she erred in this; let him be anathema.”

“Canon III. If anyone denieth that Christ whole and entire, the fountain and author of all graces, is received under the one species of bread, because that as some falsely assert, He is not received, according to the institution of Christ Himself, under both species; let him be anathema.”  (“Dogmatic Canons and Decrees”, New York the Devin-Adair Company 1912, “The Council of Trent”, Imprimatur ? John Cardinal Farley, Archbishop of New York, June 22, 1912,SESSION XXI, Saturday, June 16, 1562,Doctrine on Communion under Both Species, Canons 1-3, pages 129-130;  emphasis added.)


Apostasy/Apostates:
Apostasy (Gr., apostasis, a standing-off), a total defection from the Christian religion, after previous acceptance through faith and baptism. Refusal to accept a particular tenet of the faith is properly called heresy. Apostasy may be merely interior, or exteriorly manifested as well. It may be formal (with full consciousness of the obligation to remain in the faith), or material (without such consciousness).  Exterior formal apostasy involves excommunication, reserved in a special manner to the Holy See (Canon 2314) . Apostasy from religious life is the unauthorized departure from a religious house of an inmate under perpetual vows, with the intention of not returning; or, if the departure be legitimate, a subsequent refusal to return in order thus to withdraw from the obligations of religious obedience (Canon 644). Such apostates incur excommunication (Canon 2385) .”  (Conde B. Pallen, Ph.D., LL.D., John J. Wynne, S.J., S.T.D., et alii,  The New Catholic Dictionary, 1929, Imprimatur: Patrick Cardinal Hayes, Tuesday, October 1, 1929, Apostasy, p. 55 d).

An apostate is one who commits an act of apostasy.  Apostasy is the desertion of, and/or the departure from, one's religion, and/or the teachings of, and/or the dogmatic doctrines of, and/or the principles of, and/or the laws of, and/or the decrees of, one's religion.

“The Church forbids the faithful to communicate with those unbelievers who have forsaken the faith they once received, either by corrupting the faith, as heretics, or by entirely renouncing the faith, as apostates, because the Church pronounces sentence of excommunication on both.”  (Saint Thomas Aquinas, O.P., Summa Theologica, Part II-II, Question 10, Article 9, Conclusion; emphasis added.)

It belongs to faith not only that the heart should believe, but also that external words and deeds should bear witness to the inward faith, for confession is an act of faith. In this way too, certain external words or deeds pertain to unbelief, in so far as they are signs of unbelief, even as a sign of health is said itself to be healthy. Now although the authority quoted may be understood as referring to every kind of apostate, yet it applies most truly to an apostate from the faith. For since faith is the first foundation of things to be hoped for, and since, without faith it is ‘impossible to please God’; when once faith is removed, man retains nothing that may be useful for the obtaining of eternal salvation, for which reason it is written (Proverbs 6:12): ‘A man that is an apostate, an unprofitable man’: because faith is the life of the soul, according to Romans 1:17: ‘The just man liveth by faith.’ Therefore, just as when the life of the body is taken away, man’s every member and part loses its due disposition, so when the life of justice, which is by faith, is done away, disorder appears in all his members. First, in his mouth, whereby chiefly his mind stands revealed; secondly, in his eyes; thirdly, in the instrument of movement; fourthly, in his will, which tends to evil. The result is that ‘he sows discord’, endeavoring to sever others from the faith even as he severed himself.”  (Saint Thomas Aquinas, O.P., Summa Theologica, Part II-II, Question 12, Article 1, Reply to Objection 2; emphasis added.)

Additional data for Apostasy is at:

http://www.traditionalcatholicmass.com/home-m168.html



Apostolic Tradition:

Holy Apostle Saint Paul

“Therefore, Brethren, stand fast; and hold the Traditions which you have been taught,
whether by word [oral Tradition], or by Our Letter [written Apostolic Tradition-Scripture].”
(2 Thessalonians 2:14; emphasis added.)


Bishop Saint Irenæus
[b. Proconsular Asia c. 130 A.D.
d. Lyons, France either on Monday, June 28, or Monday, August 23, in about 202 A.D.]

“As I said before, the Church, having received this preaching and this faith, although she is disseminated throughout the whole world, yet guarded it, as if she occupied but one house. She likewise believes these things just as if she had but one soul and one and the same heart; and harmoniously she proclaims them and teaches them and hands them down, as if she possessed but one mouth. For, while the languages of the world are diverse, nevertheless, the authority of the Tradition is one and the same.” (Bishop Saint Irenæus [b. Proconsular Asia c. 130 A.D. - d. Lyons, France either on Monday, June 28, or Monday, August 23, in about 202 A.D.], Bishop of Lyons, Father of the Catholic Church.  He was a Disciple of Bishop Saint Polycarp [c. 69 A.D. - d. martyred on Saturday, February 23, 166 A.D.].  Saint Polycarp, in turn, was a Disciple of Saint John the Apostle, Evangelist and author of the Apocalypse [b.  ?  A.D. - d. Ephesus, c. 101 A.D.], who made Saint Polycarp the Bishop of Smyrna.  Saint Polycarp is an Apostolic Father of the Catholic Church.  This quotation is from Bishop Saint Irenæus, “Against the Heresies”, {written 180 A.D. - 199 A.D.}, Book 1:10:2 [189 A.D.]; emphasis added.)

It is possible, then, for everyone in every church, who may wish to know the Truth, to contemplate the Tradition of the Apostles which has been made known throughout the whole world. And we are in a position to enumerate those who were instituted bishops by the Apostles and their successors to our own times—men who neither knew nor taught anything like these heretics rave about.”

“But since it would be too long to enumerate in such a volume as this the successions of all the churches, we shall confound all those who, in whatever manner, whether through self-satisfaction or vainglory, or through blindness and wicked opinion, assemble other than where it is proper, by pointing out here the successions of the Bishops of the greatest and most ancient church known to all, founded and organized at Rome by the two most glorious apostles, Peter and Paul, that church which has the Tradition and the Faith which comes down to us after having been announced to men by the Apostles.”

“With this church, because of its superior origin, all churches must agree—that is, all the faithful in the whole world—and it is in her that the faithful everywhere have maintained the Apostolic Tradition.” (Bishop Saint Irenæus, “Against the Heresies”, Book 3:3:1-2 [189 A.D.]; emphasis added.)

“That is why it is surely necessary to avoid them [heretics], while cherishing with the utmost diligence the things pertaining to the Church, and to lay hold of the Tradition of Truth... What if the Apostles had not in fact left writings to us? Would it not be necessary to follow the order of Tradition, which was handed down to those to whom they entrusted the churches?” (Bishop Saint Irenæus, “Against the Heresies”, Book 3:4:1 [189 A.D.]; emphasis added.)


Father Clement of Alexandria
a.k.a. Titus Flavius Clemens
[b.  at Alexandria or Athens c. 150  A.D. - d. probably between 215 A.D. - 220 A.D.]

A Father of the Catholic Church.
Illustrious head of the Catechetical School at Alexandria at the close of the second century.
Often quoted by the famous Church historian Bishop Eusebius Pamphili,
(Bishop of Caesarea in Palestine [b. c. 260 A.D. - d. c. 340 A.D.], the Father of Church History)

“Well, they preserving the Tradition of the Blessed Doctrine derived directly from the Holy Apostles, Peter, James, John, and Paul, the Sons receiving it from the Father (but few were like the Fathers), came by God’s will to us also to deposit those ancestral and Apostolic Seeds. And well I know that they will exult; I do not mean delighted with this tribute, but solely on account of the preservation of the Truth, according as they delivered it. For such a sketch as this, will, I think, be agreeable to a soul desirous of preserving from loss the Blessed Tradition.” (Father Clement of Alexandria Miscellanies or Stromata, 1:1 [208 A.D.]; emphasis added.)

Origen of Alexandria
[b. Alexandria, Egypt in 185 A.D. - d. Tyre, Phenicia in 254 A.D.]

“Although there are many who believe that they themselves hold to the teachings of Christ, there are yet some among them who think differently from their predecessors. The teaching of the Church has indeed been handed down through an order of succession from the Apostles and remains in the churches even to the present time. That alone is to be believed as the Truth which is in no way at variance with Ecclesiastical and Apostolic Tradition.” (Origen, “The Fundamental Doctrines”, 1:2 [225 A.D.]; emphasis added.)

Bishop Saint Cyprian of Carthage
a.k.a. Thaschus Cæcilius Cyprianus
[b. 190  A.D. - d. Martyred on Saturday, August 14, 258 A.D.]

He converted to the Catholic Church later in his life time.
He was Ordained a Priest in 247 A.D. and
Consecrated as the Bishop of Carthage in about 249 A.D.

The Church is one, and as she is one, cannot be both within and without. For if she is with Novatian, she was not with [Pope] Cornelius. But if she was with Cornelius, who succeeded the Bishop Fabian by lawful Ordination, and whom, beside the honor of the Priesthood the Lord glorified also with martyrdom, Novatian is not in the Church; nor can he be reckoned as a Bishop, who, succeeding to no one, and despising the Evangelical and Apostolic Tradition, sprang from himself. For he who has not been Ordained in the Church can neither have nor hold to the Church in any way.” (Bishop Saint Cyprian of Carthage, Letters, 75:3 [253 A.D.]; emphasis added.)




Patriarch Saint Athanasius
[b. Alexandria, Egypt 296 A.D. - d. Alexandria, Egypt on Wednesday, May 2, 373A.D.]

Patriarch of Alexandria, Egypt, Father of Orthodoxy in the Catholic Church

“May God console you! ... What saddens you ... is the fact that others have occupied the Churches by violence, while during this time you are on the outside. It is a fact that they have the premises -- but you have the Apostolic Faith. They [the heretics and apostates] can occupy our churches, but they are outside the True Faith. You remain outside the places of worship, but the faith dwells within you. Let us consider: which is more important, the place or the Faith? The True Faith, obviously. Who has lost and who has won in this struggle -- the one who keeps the premises or the one who keeps the Faith?”

“True, the premises are good when the Apostolic Faith is preached there; they are Holy if everything takes place there in a Holy way ...”

“You are the ones who are happy; you who remain within the [Catholic] Church by your Faith, who hold firmly to the foundations of the Faith which has come down to you from Apostolic Tradition, and if an execrable jealously has tried to shake it in a number of occasions, it has not succeeded. They are the ones who have broken away from it in the present crisis.”

“No one, ever, will prevail against your Faith, beloved brothers, and We believe that God will give us our Churches back some day.”

“Thus, the more violently they try to occupy the places of worship, the more they separate themselves from the [Catholic] Church. They claim that they represent the Church but in reality they are the ones who are expelling themselves from it and going astray.”

Even if Catholics faithful to Tradition are reduced to a handful, they are the ones who are the true Church of Jesus Christ.” (Patriarch Saint Athanasius [b. Alexandria, Egypt 296 A.D. - d. Alexandria, Egypt on Wednesday, May 2, 373A.D.], Patriarch of Alexandria, Egypt, Father of Orthodoxy in the Catholic Church, “Coll. Selecta SS. Eccl. Patrum”. Caillu and Guillou, Volume 32, pp 411-412; emphasis added.)

“Again we write, again keeping to the Apostolic Traditions, we remind each other when we come together for prayer; and keeping the feast in common, with one mouth we truly give thanks to the Lord. Thus giving thanks unto him, and being followers of the Saints, ‘we shall make our praise in the Lord all the day,’ as the Psalmist says. So, when we rightly keep the Feast, we shall be counted worthy of that joy which is in Heaven.” (Patriarch Saint Athanasius, “Festal Letters”, 2:7 [330 A.D.]; emphasis added.)

“But you are Blessed, who by Faith are in the Church, dwell upon the foundations of the Faith, and have full satisfaction, even the highest degree of Faith which remains among you unshaken. For it has come down to you from Apostolic Tradition, and frequently accursed envy has wished to unsettle it, but has not been able.” (Patriarch Saint Athanasius, “Festal Letters”, 29 [330 A.D.]; emphasis added.)

“Let us note that the very Tradition, Teaching, and Faith of the Catholic Church from the beginning, which the Lord gave, was preached by the Apostles, and was preserved by the Fathers. On this was the Church founded; and if anyone departs from this, he neither is, nor any longer ought to be called, a ‘Christian’.” (Patriarch Saint Athanasius [b. Alexandria, Egypt 296 A.D. - d. Alexandria, Egypt on Wednesday, May 2, 373A.D.], Patriarch of Alexandria, Egypt, Father of Orthodoxy in the Catholic Church, “Letter to Serapion of Thmuis”, 359 A.D.; emphasis added.)

Catholicus Saint Basil the Great

[b. Caesarea, Cappadocia 329 A.D. - d. Caesarea, Cappadocia on Monday, January 1, 379 A.D.]

Catholicus of Caesarea, Metropolitan Archbishop of Cappadocia, Exarch of Pontus
Superior of fifty Chorepiscopi [Sunday, June 14, 370 A.D. - Monday, January 1, 379 A.D.]
Doctor of the Catholic Church.

“Among the ‘Doctrines’ and the ‘Definitions’ kept in the Church, we have received some from the written teaching and we have obtained the other ones, SECRETLY TRANSMITTED, from the Apostolic Tradition.  They all  have the same validity with regard to piety, as no one would doubt if he has any experience of ecclesiastical institutions; because if we attempt to do away with unwritten customs, by claiming that they have no great validity, we would unknowingly hurt the Gospel on its very essential points.”  (Catholicus Saint Basil the Great [b. Caesarea, Cappadocia 329 A.D. - d. Caesarea, Cappadocia on Monday, January 1, 379 A.D.]. His Mother was Emmelia, the Daughter of a holy martyr.  He was the Catholicus of Caesarea, Metropolitan Archbishop of Cappadocia, Exarch of Pontus, Superior of fifty Chorepiscopi [Sunday, June 14, 370 A.D. - Monday, January 1, 379 A.D.], Doctor of the Catholic Church, “Sources Chretiennes”, 17, 232-233, Traite du Saint-Esprit, 28; emphasis added.)

Of the dogmas and messages preserved in the Church, some we possess from written teaching and others we receive from the Tradition of the Apostles, handed on to us in mystery. In respect to piety, both are of the same force. No one will contradict any of these, no one, at any rate, who is even moderately versed in matters ecclesiastical. Indeed, were we to try to reject Unwritten Customs as having no great authority, we would unwittingly injure the Gospel in its vitals; or rather, we would reduce [Christian] message to a mere term.” (Catholicus Saint Basil the Great, “The Holy Spirit”, 27:66 [375 A.D.]; emphasis added.)

“Religious people keep silence, but every blaspheming tongue is let loose. Sacred things are profaned; those of the Laity who are sound in Faith avoid the places of worship, as schools of impiety, and raise their hands in solitude with groans and tears to the Lord in Heaven.” (Catholicus Saint Basil the Great, “Letters”, 242; written in 376 A.D.)

“Matters have come to this pass: the people have left their houses of prayer and assembled in the deserts. To this they submit because they will have no part of the wicked Arian leaven.” (Catholicus Saint Basil the Great, “Letters”, 242; written in 376 A.D.)

“Only one offense is now vigorously punished, an accurate observance of our fathers’ traditions.... Joy and spiritual cheerfulness are no more; our feasts are turned into mourning; our houses of prayer are shut up; our altars are deprived of spiritual worship.” (Catholicus Saint Basil the Great, “Letters”, 243; written in 376 A.D.)


Patriarch Saint John Chrysostom
[b. Antioch, c. 347 A.D. - d. at Commana in Pontus on Friday, September 14, 407 A.D.]

Patriarch of Constantinople [Thursday, February 26, 398 A.D. - Thursday, June 24, 404 A.D.]
Exiled from his See the 2nd time on Thursday, June 24, 404 A.D.
Father and Doctor of the Catholic Church

“It is manifest, that they did not deliver all things by Epistle, but many things also unwritten, and in like manner both the one and the other are worthy of credit. Therefore let us think the Tradition of the Church also worthy of credit. Is it a Tradition, seek no further.”  (Patriarch Saint John Chrysostom [b. Antioch, c. 347 A.D. - d. at Commana in Pontus on Friday, September 14, 407 A.D.], Patriarch of Constantinople, Father and Doctor of the Catholic Church, “Homily IV”, On 2 Thessalonians 2:6-9.)

“[Paul commands,] ‘Therefore, brethren, stand fast and hold the Traditions which you have been taught, whether by word or by our letter’ [2 Thessalonians 2:15]. From this it is clear that they did not hand down everything by letter, but there is much also that was not written. Like that which was Written, the Unwritten too is worthy of belief. So let us regard the Tradition of the Church also as worthy of belief. Is it a Tradition? Seek no further.” (Patriarch Saint John Chrysostom,  Father and Doctor of the Catholic Church, “Homilies on Second Thessalonians” [402 A.D.])

“The sacred writers ever addressed themselves to the matter of immediate importance, whatever it might be at the time: it was no object with them to be writers of books: in fact, there are many things which they have delivered by Unwritten Tradition.”  (Patriarch Saint John Chrysostom, “A Commentary on the Acts of the Apostles,” Homily I, Acts I. 1, 2, ¶ 3; emphasis added.)


Bishop Saint Epiphanius of Salamis
[b. at Besanduk, near Eleutheropolis, in Judea, after 310 A.D. - d. in 403 A.D.]

Bishop of Constantia [Salamis - the metropolis of the Island of Cyprus].

It is needful also to make use of Tradition, for not everything can be gotten from Sacred Scripture. The Holy Apostles handed down some things in the Scriptures, other things in Tradition.”   (Epiphanius of Salamis, Medicine Chest Against All Heresies, 61:6 [375 A.D.]; emphasis added.)

While very young,  Saint Epiphanius followed the monastic life in Egypt . On his return to Judea he founded a monastery at Besanduk and was Ordained to the Priesthood. In 367 A.D. his reputation for asceticism and learning brought about his nomination as Bishop of Constantia [Salamis].

He composed PANARION  [Medicine Chest Against All Heresies], a.k.a. PANARION, Adversus Hæreses, between 374 A.D. - 377 A.D., a stock of remedies to offset the poisons of heresy. This work is divided into three books comprising in all seven volumes and treating eighty heresies.

The first twenty heresies are prior to Jesus Christ; the other sixty deal with Christian doctrine. In reality the number eighty may be reduced to seventy-seven, for among the twenty heresies prior to Christ only seventeen count. Three are generic names, namely Hellenism, Samaritanism, and Judaism. In the editions of the PANARION  each heresy is numbered in order; hence it is customary to quote the PANARION as follows: Epiphanius, Hær. N (the number of the heresy) or PANARION, Adversus Hæreses, Heresy .... (etc.).


Bishop Saint Augustine, a.k.a. Aurelius Augustinus
[b. Tagaste, Africa, Saturday, November 13, 354 A.D.
d. Hippo Regia, Africa, Wednesday, August 28, 430 A.D.]

Bishop of Hippo Regia, Father and Doctor of the Catholic Church
The Doctor of Grace
A protégé of Patriarch Saint Ambrose
[b. in Gaul, possibly at Trier, Arles, or Lyons in 340 A.D.
d. at Milan, Italy on Friday, April 4, 397 A.D.]
Patriarch of Milan [374 A.D. - Friday, April 4, 397 A.D.]

“[T]he custom [of not rebaptizing converts]... may be supposed to have  had its origin in Apostolic Tradition, just as there are many things which are observed by the whole Church, and therefore are fairly held to have been enjoined by the Apostles, which yet are not mentioned in their writings.” (Bishop Saint Augustine, “On Baptism, Against the Donatists”,  5:23 [31] [400 A.D.].)

“But the admonition that he [Cyprian] gives us, ‘that we should go back to the fountain, that is, to Apostolic Tradition, and thence turn the channel of truth to our times,’ is most excellent, and should be followed without hesitation.” (Bishop Saint Augustine, “On Baptism, Against the Donatists”,  5:26 [37] [400 A.D.].)

“But in regard to those observances which we carefully attend and which the whole world keeps, and which derive not from Scripture but from Tradition, we are given to understand that they are recommended and ordained to be kept, either by the Apostles themselves or by Plenary [Œcumenical] Councils, the authority of which is quite vital in the Church.” (Bishop Saint Augustine, “Letter to Januarius” [400 A.D.]; emphasis added.)


Father Saint Vincent of Lerins
[b. Toul, France, c. 400 A.D. - d. Island of Lerins, c. 450 A.D.]

“A Commonitory [an aid to memory] for the Antiquity and Universality of the
Catholic Faith Against the Profane Novelties of All Heresies”

“With great zeal and closest attention, therefore, I frequently inquired of many men, eminent for their holiness and doctrine, how I might, in a concise and, so to speak, general and ordinary way, distinguish the Truth of the Catholic Haith from the falsehood of heretical depravity.”

“I received almost always the same answer from all of them—that if I or anyone else wanted to expose the frauds and escape the snares of the heretics who rise up, and to remain intact and in sound faith, it would be necessary, with the help of the Lord, to fortify that faith in a twofold manner: first, of course, by the authority of Divine Law [Scripture] and then by the Tradition of the Catholic Church.”

“Here, perhaps, someone may ask: ‘If the Canon of the Scriptures be perfect and in itself more than suffices for everything, why is it necessary that the authority of ecclesiastical interpretation be joined to it?’ Because, quite plainly, Sacred Scripture, by reason of its own depth, is not accepted by everyone as having one and the same meaning...”.

“Thus, because of so many distortions of such various errors, it is highly necessary that the line of prophetic and Apostolic interpretation be directed in accord with the norm of the ecclesiastical and Catholic meaning.” (Father Saint Vincent of Lerins, “A Commonitory [an aid to memory] for the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies”, [434 A.D.]; emphasis added.)


Pope Saint Leo I
[Saturday, September 29, 440 - Thursday, November 10, 461]

None should be allowed ‘to call into question the belief which our fathers received from the Apostles, as if there was any doubt what this is’.”  (Pope Saint Leo I [Saturday, September 29, 440 - Thursday, November 10, 461], “Letter to Emperor Marcian at Constantinople”, Monday, June 26, 451; emphasis added.)

Bishop Eusebius Pamphili, a.k.a. Bishop Eusebius of Caesarea
[b. c. 260 A.D. - d. c. 340 A.D.]

Bishop of Caesarea in Palestine and the Father of Church History

“At that time [150 A.D.] there flourished in the Church, Hegesippus, whom we know from what has gone before, and Dionysius, Bishop of Corinth, and another Bishop, Pinytus of Crete, and besides these, Philip, and Apollinarius, and Melito, and Musanus, and Modestus, and, finally, Irenaeus. From them has come down to us in writing, the sound and Orthodox Faith received from Tradition.” (Bishop Eusebius Pamphili, a.k.a. Bishop Eusebius of Caesarea, the Bishop of Caesarea in Palestine and the Father of Church History, “Church History”, 4:21; emphasis added.)

Pope Leo XIII
Gioacchino Pecci
[Wednesday, February 20, 1878 - Monday, July 20, 1903]

Encyclical “Apostolicae Curae”, Tuesday, September 15, 1896

“The Mind and Aim of Those Whom Composed the Anglican [Edwardine] Ordinal”

“23. For the full and accurate understanding of the Anglican Ordinal, besides what We have noted as to some of its parts, there is nothing more pertinent than to consider carefully the circumstances under which it was composed and publicly authorized. It would be tedious to enter into details, nor is it necessary to do so, as the history of that time is sufficiently known as to the spirit of the authors of the Ordinal against the Catholic Church, as to the abettors whom they associated with themselves from the heterodox sects, and as to the end they had in view. Being fully aware of the necessary connection between faith and worship, between. lex orandi, lex credendi .[the law of praying is the law of believing], they corrupted the Liturgical Order in many ways to suit the errors of the reformers, under the pretext of restoring it to its primitive form. Thus, in the whole Ordinal, not only is there no clear mention of the sacrifice, of consecration, of the priesthood, and of the power of consecrating and offering sacrifice, but, as We have just stated, every trace of these things, which had been in such prayers of the Catholic Rite, as they had not entirely rejected, was deliberately removed and struck out.”   (Pope Leo XIII, Gioacchino Pecci [Wednesday, February 20, 1878 - Monday, July 20, 1903], Encyclical “Apostolicae Curae”, Tuesday, September 15, 1896, ¶ 23; emphasis added.)



Pope Benedict XV
Giacomo Della Chiesa
[Thursday, September 3, 1914 - Saturday, January 21, 1922]

Encyclical “Ad Beatissimi Apostolorum”, Sunday, November 1, 1914, ¶ 25.

“25. Besides, the Church demands from those who have devoted themselves to furthering her interests, something very different from the dwelling upon profitless questions; she demands that they should devote the whole of their energy to preserve the faith intact and unsullied by any breath of error, and follow most closely him whom Christ has appointed to be the guardian and interpreter of the truth. There are to be found today, and in no small numbers, men, of whom the Apostle says that: ‘there shall be a time, when they will not endure sound doctrine; but, according to their own desires, they will heap to themselves teachers, having itching ears: And will indeed turn away their hearing from the Truth, but will be turned unto fables.’ (2 Timothy 4:3-4). Infatuated and carried away by a lofty idea of the human intellect, by which God’s good gift has certainly made incredible progress in the study of nature, confident in their own judgment, and contemptuous of the authority of the Church, they have reached such a degree of rashness as not to hesitate to measure by the standard of their own mind even the hidden things of God and all that God has revealed to men. Hence arose the monstrous errors of ‘Modernism,’ which Our Predecessor rightly declared to be ‘the synthesis of all heresies,’ and solemnly condemned. We hereby renew that condemnation in all its fulness, Venerable Brethren, and as the plague is not yet entirely stamped out, but lurks here and there in hidden places, We exhort all to be carefully here and there in hidden places, We exhort all to be carefully on their guard against any contagion of the evil, to which we may apply the words Job used in other circumstances: ‘It is a fire that devoureth even to destruction, and rooteth up all things that spring’ (Job 31:12). Nor do We merely desire that Catholics should shrink from the errors of Modernism, but also from the tendencies or what is called the spirit of Modernism.Those who are infected by that spirit develop a keen dislike for all that savours of antiquity and become eager searchers after novelties in everything: in the way in which they carry out religious functions, in the ruling of Catholic institutions, and even in private exercises of piety. Therefore it is Our will that the law of our forefathers should still be held Sacred: ‘Let there be no innovation - nothing but what has been handed down’ (Pope Saint Stephen I [Friday, May 12, 254 - Sunday, August 2, 257], “Epistle to Africa”, quoted by Father Saint Vincent of Lerins [b. Toul, France, c. 400 A.D. - d. Island of Lerins, c. 450 A.D.], “A Commonitory [an aid to memory] for the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies,” Chapter VI, ¶ 16.).”  (Pope Benedict XV, Giacomo Della Chiesa [Thursday, September 3, 1914 - Saturday, January 21, 1922], Encyclical “Ad Beatissimi Apostolorum”, Sunday, November 1, 1914, ¶ 25; emphasis added.).

argumentum ad hominem:
This fallacy consists in turning aside from the discussion of the question at issue and directing attention to the personality of one’s opponent, accusing the opponent of various things; for example:  inconsistency;  attacking, or ridiculing the personal character or appearance of the opponent; attacking the qualifications, or lack thereof, of the opponent; etc.
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Being:

Definition:
Being - a noun.
1. Existence.
2. The nature or essence of a person.
3. A living creature.
Ens: id cuius actus est esse.
Being: that whose act is to be.

bent Cross/Crucifix:




Piers Compton, in his book, “The Broken Cross: Hidden Hand In the Vatican,” 1981, explains that the Bent Crucifix is:
“... a sinister symbol, used by Satanists in the sixth century, that had been revived at the time of Vatican II. This was a bent or broken cross, on which was displayed a repulsive and distorted figure of Christ, which the black magicians and sorcerers of the Middle Ages had made use of to represent the Biblical term Mark of the Beast [anti-Christ]. Yet, not only Paul VI, but his successors, the two John-Pauls, [and now B-16 and F-1] carried that object and held it up to be revered by crowds, who had not the slightest idea that it stood for [i.e. it is a symbol which represents] anti-Christ.” (emphasis added.)
Compton is the former editor of a Roman Catholic newspaper, The Universe. He traces the infiltration of the Roman Catholic Church by the Illuminati. The author is a traditional practicing Roman Catholic who has written this book as a protest against the Infiltrated Roman Catholic Church, a.k.a.  “The Satanic Synod Vatican 2 pseudo-church”, which has abandoned the traditional teachings of Roman Catholic Dogmatic Doctrines.

Photos of the Bent Cross/Crucifix are at:

http://www.traditionalcatholicmass.com/home-m81.html
Complete text of The Broken Cross, The Hidden Hand in the Vatican, by Piers Compton, with editorial comments and some updates, is at:   http://www.traditionalcatholicmass.com/home-m05.html
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Canon 2:
 

Canon 2.  If anyone saith that, in the Sacred and Holy Sacrament of the Eucharist, the substance of the bread and wine remains conjointly with the Body and Blood of our Lord Jesus Christ, and denieth that wonderful and singular conversion of the whole substance of the bread into the Body, and of the whole sub stance of the wine into the Blood, the species only of the bread and wine remaining which conversion indeed the Catholic Church most aptly calls ‘Transubstantiation’; let him be anathema   [anathema sit]”.   (Roman Catholic Council of Trent, Session XIII [13], Thursday, October 11, 1551, Decree Concerning the Most Holy Sacrament of the Eucharist, Chapter IV, On Transubstantiation; plus - Canon 2.)

Canon Law:
Church Law.  Official title is Codex Iuris Canonici - Code of Canon Law.

Canon Law, the statutes and regulations enacted by the highest church authorities for the government of ecclesiastical affairs.” ”  (Conde B. Pallen, Ph.D., LL.D., John J. Wynne, S.J., S.T.D., et Alii, “The New Catholic Dictionary”, 1929, Imprimatur: Patrick Cardinal Hayes, Tuesday, October 1, 1929, “Canon Law”, page/column 163-d.)

Canon Law, New Code of, the authentic compilation of the disciplinary laws  of the Catholic Church which was officially promulgated by Pope  Benedict XV, 27 May, 1917, and became binding  throughout the Western Church 19 May, 1918.  The Church has from Christ the power to legislate.  She has exercised this in the course of centuries  according to the varying conditions of society.  In the 13th century especially canon law became the  object of scientific study and different compilations  were made by the Roman pontiffs.  The most important of these were the Five Books of the  Decretals of Gregory IX and the Sixth of Boniface  VIII. Legislation grew with time.”  (Conde B. Pallen, Ph.D., LL.D., John J. Wynne, S.J., S.T.D., et Alii, “The New Catholic Dictionary”, 1929, Imprimatur: Patrick Cardinal Hayes, Tuesday, October 1, 1929, “Canon Law, New Code of”, page/column 163-d.)

Here are but three Canons of special importance for today:


Canon 2314:
§ 1.. Omnes a christiana fide apostatae et omnes et singuli haeretici aut schismatici:
(All apostates from the Christian faith and all heretics and schismatics:)

1o.  Incurrunt ipso facto excommunicationem;
(Incur excommunication ipso facto [automatically by the fact itself], and)

2o.  Nisi moniti resipuerint, priventur beneficio, dignitate, pensione, officio aliove munere, si quod in Ecclesia habeant, infames declarentur, et clerici, iterata monitione, deponantur;
(Unless they repent, shall be deprived of any benefice, dignity, pension or other charge which they may hold in the Church, and be declared infamous; clerks   [Clergy],    after repeated warning, shall be deposed;)

3o.  Si sectae acatholicae nomen dederint vel publice adhaeserint, ipso facto infames sunt et, firmo praescripto Can. 188, n. 4, clerici, monitione incassum praemissa, degradentur....
(If apostates, heretics or schismatics have joined a non-Catholic sect or publicly professed themselves members thereof, they are by this very fact (ipso facto  [automatically by the fact itself]) infamous; clerics, after having been warned without result, must be degraded and their offices thereby become vacant.)

(Rev. P. Charles Augustine Bachofen, O.S.B., D.D., Professor of Canon Law, “A Commentary on the New Code of Canon Law”, Volume VIII, Book V, Penal Code, Canon 2314, pp. 275-276; Imprimatur: Sti. Ludovici, + Joannes J. Glennon, Archiepiscopus Sti. Ludovici, B. Herder Book Co.; emphasis added).


Canon 2316:
Anyone who spontaneously and with full knowledge helps in any way in the propagation of heresy, or who co-operates in any way with heretics contrary to the provision of Canon #1258 is suspected of heresy.”  (Codex Iuris Canonici - Code of Canon Law, 2316; emphasis added.)

Canon 2322:
Persons not in Sacerdotal  [Priestly] Orders, who pretend to say Mass or to hear Sacramental Confession, ipso facto [automatically by the fact itself] incur the excommunication reserved in a special manner to the Apostolic SeeA Layman performing such acts must, besides, be deprived of any pension and offices he may hold in the church, and be punished with other penalties, according to the gravity of the crime:  a Cleric is to be deposed.” (“Codex Iuris Canonici”, Code of Canon Law,  # 2322; emphasis added.)

Catholic:
Definition:
Catholic:  a noun -  Greek - katholikos, “universal”:
1. the Catholic Church;
2. the  Roman Catholic Church.
Catholic: adjective -
1.  a member of the Catholic Church.
2. a member of the Roman Catholic Church.
Catholic: verb -   Catholicise - to make Catholic.
“And, if I finally must explain the word Catholic and translate it from the Greek into the Roman idiom, Catholic means ubique Unum - everywhere One, or, as the more learned - doctores  - think, obedience to all the Commandments of God.  Whence the Apostle, whether you be obedient in all things (2 Corinthians 2:9).  And again, For as by the disobedience of one man, many were made sinners; so also by the obedience of One, many shall be made just (Romans 5:19).  Therefore he who is a Catholic, the same man is obedient.(Bishop Saint Pacian [b. ?  A.D. - d. 390 A.D.], Bishop of Barcelona, Spain [360 A.D. - 390 A.D.], Epistola I, Contra Sympronianum, De Catholico Nomine, ¶ 8.  Letter I, Against Sympronian, a.k.a. Sympronianus, On the Catholic Name, ¶ 8 [375 A.D.]; De Scriptoribus Ecclesiasticis.)

“We must hold to the Christian religion and to communication in her Church, which is Catholic and which is called Catholic, not only by her own members but even by all her enemies. For whether they will or not, even heretics and schismatics, when talking, not among themselves, but with outsiders, call the Catholic Church nothing else but the Catholic Church.  For otherwise they would not be understood unless they distinguish the Catholic Church by that name which she bears throught the whole world” (Saint Augustine, a.k.a. Aurelius Augustinus [b. Tagaste, Africa, Saturday, November 13, 354 A.D. - d. Hippo Regia, Africa, Wednesday, August 28, 430 A.D.], Bishop of Hippo Regia, Father and Doctor of the Catholic Church, the Doctor of Grace, a protégé of Patriarch Saint Ambrose [b. in Gaul, possibly at Trier, Arles, or Lyons in 340 A.D. - d. at Milan, Italy on Friday, April 4, 397 A.D.] Patriarch of Milan [374 A.D. - Friday, April 4, 397 A.D.].  Saint Augustine's De Vera Religione, The True Religion, 7, ¶ 12 [390 A.D.]).

“When Christianity came on the scene in this world, there was a word which was to prove of the greatest importance awaiting it in the Greek language.  That word was ‘Catholic’, meaning ‘Universal’. Polybius (205-223 B.C.) used it when writing of ‘universal history.’” (Father Leslie Rumble, M.S.C., S.T.D., “Roman Catholic: A Protestant Term”, “The Homiletic and Pastoral Review”, June, 1961, p. 850; source: HIST., c. 8, sect. 2, n. II.)

Catholic (Gr., katholikos, universal). The term, in its primitive and non-ecclesiastical sense of universal, occurs in the Greek classics, and was freely used by the earlier Christian writers. The combination, ‘the Catholic Church,’ is found for the first time in the letter of St. Ignatius to the Smyrneans, written about the year 110. The words run: ‘Wheresoever the bishop shall appear, there let the people be, even as where Jesus may be, there is the universal (catholic) Church.’

The term continues to be found with ever-increasing frequency, in its technical sense, from this time forward; until by the 3rd century it was the commonly accepted formal title of the  true  Church, in contradistinction to all heretical or schismatic groups.

The theological significance underlying the term, ‘Catholic’ was fully drawn out during the struggle with the Donatists. The Donatists had advanced a false conception of Church discipline and organization, and claimed to be the one true Church of Christ. St. Optatus and St. Augustine in refuting them evolved    the theology on the marks of the  true     Church, insisting especially on the note of Catholicity as a definite mark. This note they pointed out was wholly inapplicable to the Donatist sect, which was confined to one section of Africa.

The theological discussion of the note of Catholicity, as applied to the  true    Church of Christ, is ordinarily concentrated on the concept of widespread diffusion throughout the world with a conspicuously great number of members. It should be noted at once, however, that the  true    notion of Catholicity involves a twofold element: the material and the formal.

Not only should there be a notable diffusion throughout the world, which is the material element; but there should also be a definite unity in this diffusion. In other words, that which is diffused, viz., the Church, should be one and the same everywhere. Catholicity is a mode of unity; it is, as it were, the amplitude of unity.

The Catholicity of the Church, therefore, must be formal as well as material. Many theologians of other communions, particularly of the Anglican Church, have taken the term ‘catholic’ in the ordinary profane sense, as meaning unlimited comprehensiveness. By applying this sense to the Church of Christ, they have evolved    a notion of the Church Catholic, which to them signifies a Church which is able and willing to include all opinions however contradictory.

This sense of the term ‘catholic’ is absolutely at variance with the sense intended by the Fathers of the Church, and by the theologians who have succeeded them during the centuries. They used the term in a technical sense, to distinguish sharply the True Church from all religious organizations which claimed to be of Christ but which did not hold perfectly to His teachings. It was used as a mark of opposition to every teaching which threatened unity and stability.

To use it now as a cover for disunity and instability directly contravenes the primary intention of that note which has always distinguished the Catholic Church from all others, viz., widespread diffusion with perfect unity. - C.E.; Devivier - Messmer, Christian Apologetics, N. Y., 1903.” (Conde B. Pallen, Ph.D., LL.D., John J. Wynne, S.J., S.T.D., et Alii, “The New Catholic Dictionary”, 1929, Imprimatur: Patrick Cardinal Hayes, Tuesday, October 1, 1929, page 179 c to 180 a.)

Note:  This source - “The New Catholic Dictionary” - gives as one of its two sources for this article, "The Catholic Encyclopedia", in which one discovers:

“The Donatists, unlike all previous heretics, had not gone wrong upon any Christological question. It was their conception of Church discipline and organization which was faulty. Hence, in refuting them, a more or less definite theory of the Church and its marks was gradually evolved     by St. Optatus (c. 370) and St. Augustine (c. 400).”  (“The Catholic Encyclopedia”, Volume 3, Brownson - Clancy, “Catholic”, page 449, column 2-f; emphasis added.  Article written by Herbert Thurston.)
The second source which “The New Catholic Dictionary” adds to the “The Catholic Encyclopedia” source is: “Devivier - Messmer, Christian Apologetics, N. Y., 1903.”

The complete title of this source is:  “Christian Apologetics: A Defense of the Catholic Faith”.  It was written by Rev. Walter Devivier, S.J. Edited by the Rt. Rev. Sebastian Gebhard Messmer, D.D., D.C.L., Bishop of Green Bay, Wisconsin. Imprimatur:  John M. Farley, Archbishop of New York, New York, April 15, 1903.

Upon a detailed examination of this source, We did find the word “evolve” as in this example:

“Man was created after the plants, fishes, birds, reptiles, and all the mammalia; he is the last and the highest work of creation, and he owes his existence to an immediate and special act on the part of God. Such is the teaching of the Bible: “God created man to His own image.” The doctrine of the Church on this point is no less clear. Hence a Christian cannot consider man as simply evolved from a monkey or from any animal whatever.” (Op. Cit.; p. 99; italic emphasis in original.)
Because the context of this statement can be taken in the sense that this source is merely making a reference to evolved   as an error of the evolutionists, it is not used in the same sense of:
St. Optatus and St. Augustine in refuting them evolved     the theology on the marks of the  true   Church
That this position is correct is verified in footnote # 1 on page 101 of “Christian Apologetics: A Defense of the Catholic Faith”:
“Moreover, even if theology permitted us to include in the  theory of transformism  the body destined to form with the soul a human being,  the production of this spiritual soul being absolutely excepted, the opinion would he regarded as illogical by real transformists [a.k.a. evolutionists.  In the Church they are Modernist Heretics.]; for, if plants and brutes are evolved    one from another according to their complete nature, the law of evolution    requires that it should be the same with man:  according to the philosophic teaching received among Catholics there is but one soul in man, the spiritual soul, which is the substantial form of the body.  It is not easy to evade the force of this objection. Hence genuine transformists [evolutionists], consistent in the application of their system,  make no exception in regard to the human soul, and thus fall into the fatal abyss of materialism.”   (Op. Cit.; footnote # 1, page 101; emphasis added.)
For the record, We also did find the word “devolves”, for example, in this text on page 41:
“Let us add finally, that it also  devolves  upon reason to defend revealed truths against the attacks of their enemies.”
Obviously “devolves”, along with its synonyms, such as: delegate, depute, pass (down/on), download, hand down/over/on, transfer, transmit, assign, consign, convey, entrust, turn over, give, cede, surrender, relinquish, deliver, etc., does not mean the same thing as “evolved”.

Regarding St. Optatus, reference is made on pages 380 and 385 to St. Optatus of Milevum, but within a different context.

Therefore, by process of elimination, it is the author of the article in “The Catholic Encyclopedia”, Herbert Thurston, who is responsible for the use of the word  “evolved” in:

St. Optatus and St. Augustine in refuting them evolved    the theology on the marks of the  true   Church
Should Herbert Thurston, who wrote the article which appears in “The Catholic Encyclopedia”, be considered a Modernist Heretic?

The answer to this question should be an obvious YES after the Reader seriously and honestly reads what is found in this article:

“Fr. Herbert Henry Charles Thurston, S.J. (15 November 1856 – 3 November 1939) was an English priest of the Roman Catholic Church, a member of the Jesuit order, and a prolific scholar on liturgical, literary, historical, and spiritual matters.   He served as headmaster at Wimbledon College for one term. In his day, he was considered something of an expert on spiritualism.

Thurston was ordained in 1890.  Thurston wrote more than 150 articles for the Catholic Encyclopedia (1907-1914), and published nearly 800 articles in magazines and scholarly journals, as well a dozen books. He re-edited Alban Butler's “Lives of the Saints” (1926-1938). He was a close friend of the Modernist theologian, Father George Tyrrell, who was harshly sanctioned by the Church.  Many of Thurston’s articles show a skeptical attitude towards popular legends about the lives of the saints and about holy relics and his treatment of spiritualism and the paranormal was regarded as ‘too sympathetic’ by some sections of the Catholic community.”  (Wikipedia, “Herbert Thurston”; emphasis added).

Furthermore, ALL of Modernist Heretic Fr. Herbert Henry Charles Thurston, S.J.'s 150 articles for the Catholic Encyclopedia should be removed from “The Catholic Encyclopedia”, or at least a warning concerning each of them needs to be given and his edition of the Lives of the Saints should be destroyed!  Obviously, the many printed copies of the original series of volumes of “The Catholic Encyclopedia” can not be changed, but digital copies of it can and should be changed.

We have also discovered other articles, written by other authors for the original volumes of “The Catholic Encyclopedia”, also contain errors of various kinds.  Obviusly, the Nihil Obstat and Imprimatur for at least some of its volumes are misleading and false.

This either indicates an ignorance of some subject matters, including, but not limited to, the Heresy of Modernism, not to mention Church History, or collusion - tacit consent - with the Modernist Heretics on some level?

As a warning to everyone, for the record, here is a partial list of some of some of Thurston’s contributions to “The Catholic Encyclopedia” by subject:

Beatrix
Bells
Catholic
Chasuble
Cincture
Easter
John Belasyse
Lunette
Menologium
Monk
Pope Clement VII
Prayer-Books
Processions
Property Ecclesiastical
Psalterium
Pyx
Regalia
Reginald Pole
Relics
Reliquaries
Reservation of the Blessed Sacrament
Richard I, King Of England
Rings
Ritualists
Roger of Hoveden
Roger of Wendover
Roman Catholic
Roman Processional
Rotuli
Santa Casa di Loreto
Seal
Shrovetide
Sign of the Cross
St. Acca
St. Ælred
St. Agilulfus
St. Ailbe
St. Alban
St. Alcmund
St. Aldegundis
St. Aldhelm
St. Alfrida
St. Alfwold
St. Alnoth
St. Alto
St. Andrew the Scot
St. Angilbert
St. Boisil
St. Botulph
St. Brogan
St. George
St. Hilda
St. Januarius
St. Simeon Stylites the Elder
St. Simeon Stylites the Younger
St. Thomas the Apostle
St. Valentine
Stylites (Pillar Saints)
Symbolism
Synod of Whitby
Tenebræ
Thanksgiving before and after Meals
The Bridge-Building Brotherhood
The Cross and Crucifix in Liturgy, in Cross and Crucifix
The Elevation
The Holy Lance
The Holy Shroud (of Turin)
The Lord's Prayer
The Primer
The Rambler
The Religion of Shakespeare
The Royal Declaration
The Theatre
Use of York
Use of Numbers in the Church
Ven. Bede
Ven. Robert Southwell
Visits to the Blessed Sacrament
Washing of Feet and Hands
Welsh Church
William the Conqueror
Witchcraft
Some may argue that not everything Thurston wrote was heretical since at least everything else he wrote in the above article seems to be correct?

This statement reminds Us of the warning of Pope Saint Pius X:

“18. This will appear more clearly to anybody who studies the conduct of Modernists, which is in perfect harmony with their teachings. In their writings and addresses they seem not infrequently to advocate doctrines which are contrary one to the other, so that one would be disposed to regard their attitude as double and doubtful. But this is done deliberately and advisedly, and the reason of it is to be found in their opinion as to the mutual separation of science and faith. Thus in their books [and in their articles for The Catholic Encyclopedia] one finds some things which might well be approved by a Catholic, but on turning over the page one is confronted by other things which might well have been dictated by a rationalist......   having for this purpose blotted out the old theology, endeavor to introduce a NEW theology     which shall support the aberrations of philosophers.” (Pope Saint Pius X, Giuseppe Melchiorre Sarto [b. at Riese, Lombardy-Venetia, Austrian Empire on Tuesday, June 2, 1835; Pope: Tuesday, August 4, 1903 - d.  [b. at Riese, Lombardy-Venetia, Austrian Empire on Tuesday, June 2, 1835; Pope: Tuesday, August 4, 1903 - d. at the Apostolic Palace, Rome, Kingdom of Italy, on Thursday, August 20, 1914], Encyclical “Pascendi Dominici Gregis”, On the Doctrine of the Modernists, Sunday, September 8, 1907, ¶ 18; emphasis added).
For the record, Tyrrell    was disciplined under the Roman Catholic Pope Saint Pius X for claiming:
“the right of each age to adjust the historico-philosophical expression of Christianity to contemporary certainties, and thus to put an end to this utterly needless conflict between faith and science which is a mere theological bogey.”
It should also be noted that when  the Modernist Heretic, 2nd Pope John 23rd   called for Synod Vatican 2 [Thursday, October 11, 1962 - Wednesday, December 8, 1965], this Modernist Heretic, 2nd Pope John 23rd,  used much of the imagery and language that Tyrrell had used in his infamous letter of 1908 to Cardinal Mercier.

Therefore, along with other Modernist Heretics, he is also partly responsible for  Nouvelle Théologie - “the NEW Theology”- a.k.a. “neo-Modernism”    that played a monumental role in the arguments, deliberations, and documents of Synod Vatican 2, as verified by David G. Schultenover, on the last page of his critical study of Tyrrell's    thought, writes:

Anyone who has studied both him  [Tyrrell] and the documents of Vatican II will recognize his principles [of the Heresy of Modernism]     reborn on nearly every page”!  (“George Tyrrell: In Search of Catholicism” (Shepherdstown, West Virginia: Patmos Press, 1981); emphasis added.)

Christian Catholic:
Christian is my name, Catholic is my surname. [Christianus mihi nomen est, Catholicus cognomen.] The former [Christian] qualifies me, while the latter [Catholic] proclaims me for what I am. The latter [Catholic] demonstrates what the former [Christian] signifies.” (Bishop Saint Pacian [b. ?  A.D. - d. 390 A.D.], Bishop of Barcelona, Spain [360 A.D. - 390 A.D.], Epistola I, Contra Sympronianum, De Catholico Nomine, ¶ 7.  Letter I, Against Sympronian, a.k.a. Sympronianus, On the Catholic Name, ¶ 7 [375 A.D.]; De Scriptoribus Ecclesiasticis.)

Note:  Therefore:  It is self-evident that Protestants are NOT Christians.

Why?  Because Protestants are NOT Catholics. In other words, there is no such thing as a Christian Protestant- only a Christian Catholic!

Why?  Because Christian ONLY signifies Catholic!


Clean Oblation:
Explained at:  Ite, Missa Est.

clone/clones of anti-Christ:
 
A clone is a duplicate.   A clone of anti-Christ is a duplicate of anti-Christ. anti-Christ is an actual person who is against Christ, i.e. totally opposed to Jesus Christ.  anti-Christ is the total opposite, the total reverse, of Jesus Christ.
anti-Christ, in general, any person, idea, or organization opposed to Christ and His Church; in particular, a signal enemy of Christ who is to appear before the Last Judgment and seduce many before his destruction by Christ. Daniel, 7, speaks of him as the ‘man of sin’. Some see allusions to him in the ‘False Christs’, the ‘abomination of desolation’, and ‘the one who shall come in his own name’ of the Gospel. St. Paul in 2 Thessalonians, 2, quite fully describes him and his destiny. In his first two epistles, St. John speaks of several anti-Christs, but more especially of one par excellence.” -C.E.; Pohle-Preuss, Eschatology, St. L., 1924.   (Conde B. Pallen, Ph.D., LL.D., John J. Wynne, S.J., S.T.D., et Alii, “The New Catholic Dictionary”, 1929, Imprimatur: Patrick Cardinal Hayes, Tuesday, October 1, 1929, anti-Christ, page/columns:  51-b to 51-c.)

“....even now there are become many anti-Christs.” (1 John 2:18).  In other words, even before the natural death of Saint John the Apostle in about 101 A.D., there were already many clones of anti-Christ.

In 1904 Our Blessed Mother announced the:
“dispersion of the Pastors by the church herself; true Pastors, who will be replaced by others [Pastors] formed by Hell:  ...NEW preachers of NEW sacraments, NEW temples, NEW baptisms, NEW confraternities.” (Prophecy to Marie-Julie Jahenny on Tuesday, May 10, 1904 in which Our Lady described the NEW Clergy and their liturgy.)
These NEW Pastors formed by Hell is merely another way of saying clones of anti-Christ.

conformity:
Conformity means compliance with standards, rules, or laws; also:  abidance; accord; accordance; conformation.
For actual usage, please go to: Truth; True.

Coronation Oath of the Pope-Elect:
Americans are familiar with the person who is elected the President of the United States of America taking what is called "The Oath of Office".  In other words, the President-Elect does not officially and legally and lawfully and validly become the President of the United States of American until after the completion of the taking of the Oath of the President-Elect.

Using this as an example, it is easy to realize that the same is also true with all of the elected members of the U.S. Congress, both in the Senate and in the House of Representatives.

Likewise, it is also much easier to understand, at least for Americans, and those of other countries which also use this same procedure for their elected officials, that until, and unless, the person elected the Pope by the Cardinals takes the required Solemn Oath of Office, some call the Coronation Oath of the Pope-Elect, that person is not the Pope.

Complete text of the Coronation Oath of the Pope-Elect is at:  http://www.traditionalcatholicmass.com/home-m15.html

D>


Denzinger:

Please refer to the:  Enchiridion Symbolorum et Definitionum; Denzinger
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Efficient Cause:

Causa Efficiens: id quod actione sua rem producit in esse.
Efficient Cause: that which by its action produces the thing in existence.

Enchiridion Symbolorum et Definitionum; Denzinger:
Enchiridion: Greek - cheir - hand): handbook.

Complete title of this handbook:

Enchiridion Symbolorum, Definitionum et Declarationum De Rebus Fidei et Morum” - “A Handbook of Symbols, Definitions, and Declarations Regarding Matters of Faith and Morals”.
Father Heinrich Joseph Dominicus Denzinger [b. at Liège, Belgium on Sunday, October 10, 1819 A.D. - d. at Würzburg, Bavaria, Germany on Tuesday, June 19, 1883 A.D.], was the original author of this book.  Denzinger was one of the pioneers of positive theology and historical dogmatics (Dogmengeschichte) in Catholic Germany.

In the generation after:

1)  Father Johann Adam Möhler [b. at Igersheim, Duchy of Württemberg, in South-Western Germany on Friday, May 6, 1796 - d. on Thursday, April 12, 1838] who, as a Church historian, was traditional in his historical writings.  This explains why some Protestants complained that Father Möhler did not agree with them that Protestantism claimed to be a movement.  This is because Father Möhler focused on the various heretical doctrines, dogmatic shortcomings, doctrinal inconsistencies, and doctrinal contradictions of its automatically excommunicated Ex-Catholic clergy who were the rebellious apostate masterminds of the Heresy of Protestantism.

2)  Father Johann Josef Ignaz Von Döllinger, D.D., [b. at Bamberg, Bavaria, Thursday, February 28, 1799 A.D. - d. at Munich, Germany, Friday, January 10, 1890 A.D.] was the most learned historian of the Roman Catholic Church, not only of the 19th Century, but quite possibly of all Roman Catholic Church Historians.

Father Denzinger carried on the historical methods of Father Mohler and of Father Von Döllinger, D.D., and helped to establish the special character of the so-called German School, i.e. the exact investigation of the historical growth and development (not evolution) of theology, rather than philosophical speculation about the corollaries of Catholic Dogma.

Denzinger's Enchiridion is a compendium of all basic texts of Catholic Dogma and Morality since the Apostles. Pope Pius IX, Giovanni M. Mastai Ferretti [Tuesday, June 16, 1846 - Thursday, February 7, 1878], originally commissioned this work which has been in use since 1854, and has been updated a number of times.

It is frequently referenced only as Denzinger and sometimes as Denzinger's Enchiridion.


Equivocal:
equivocaladjective -  open to two or more interpretations, often deliberately intended to mislead; unclear in meaning or intention; ambiguous.
Synonyms:
ambiguous
ambivalent
cryptic
enigmatic
hazy
imprecise
indecisive
indefinite
inexact
inexplicit
noncommittal
uncertain
unclear
unsure
vague

Essence:
Definition:
Essence: - a noun - From the Latin essentia, taken from esse “to be”.
1. the true substance, the basic, real, and intrinsic nature, of something; the quality which determines the nature of a thing.

2. an extract or concentrate obtained from a plant or other substance and used for flavoring, perfume, or scent.

3.  an alcoholic solution of an essential oil; spirit.

4.  the nature of the existence of a thing.

Essentia:  id quo ens est id quod est.
Essence:  that by which a being is what it is.

Essence tells us what a thing is, i.e. what kind of reality the thing is.  Since there is no being that is not a something, otherwise it would not be a being, every being must have an essence.  Essence answers the question: What is the thing?  Thus, essence must conform to the strict definition of the nature of the reality.  The essence must indicate, therefore, the genus and species of the reality.


Evolution; Evolve; Evolved; Evolving; etc.:

Evolution:  a noun -  the process by which different kinds of living organism are believed to have developed, especially by natural selection.

It seems that evolution, i.e. continual and constant change, is the one and only unchangeable dogmatic doctrine of the Modernist Heretics and the neo-Modernist Heretics, a.k.a. the NEW Theology Theologian Heretics.

Pope Saint Pius X

Here are a few brief excerpts from his Encyclical “Pascendi Dominici Gregis”, On the Doctrine of the Modernists, Sunday, September 8, 1907, in which Pope Saint Pius X exposes the errors of the Heresy and Modernism and also condemns the Heresy of Modernism, the principal heretical doctrine of which is evolution:

“12. We have thus reached one of the principal points in the Modernist's system, namely, the origin and the nature of dogma. For they place the origin of dogma in those primitive and simple formulas, which, under a certain aspect, are necessary to faith; for revelation, to be truly such, requires the clear knowledge of God in the consciousness. But dogma itself, they apparently hold, strictly consists in the secondary formulas.

To ascertain the nature of dogma, we must first find the relation which exists between the religious formulas and the religious sense. This will be readily perceived by anyone who holds that these formulas have no other purpose than to furnish the believer with a means of giving to himself an account of his faith. These formulas therefore stand midway between the believer and his faith; in their relation to the faith they are the inadequate expression of its object, and are usually called symbols; in their relation to the believer they are mere instruments.

Hence it is quite impossible to maintain that they absolutely contain the  truth:  for, in so far as they are symbols, they are the images of truth, and so must be adapted to the religious sense in its relation to man; and as instruments, they are the vehicles of truth, and must therefore in their turn be adapted to man in his relation to the religious sense. But the object of the religious sense, as something contained in the absolute, possesses an infinite variety of aspects, of which now one, now another, may present itself. In like manner he who believes can avail himself of varying conditions. Consequently, the formulas which we call dogma must be subject to these vicissitudes, and are, therefore, liable to change.  Thus the way is open to the intrinsic evolution of dogma. Here we have an immense structure of sophisms which ruin and wreck all religion.”  (Pope Saint Pius X, Giuseppe Melchiorre Sarto [b. at Riese, Lombardy-Venetia, Austrian Empire on Tuesday, June 2, 1835; Pope: Tuesday, August 4, 1903 - d.  [b. at Riese, Lombardy-Venetia, Austrian Empire on Tuesday, June 2, 1835; Pope: Tuesday, August 4, 1903 - d. at the Apostolic Palace, Rome, Kingdom of Italy, on Thursday, August 20, 1914], Encyclical “Pascendi Dominici Gregis”, On the Doctrine of the Modernists, Sunday, September 8, 1907, ¶ 12; emphasis added).

The Modernists completely invert the parts, and of them may be applied the words which another of Our predecessors Gregory IX, addressed to some theologians of his time: "Some among you, puffed up like bladders with the spirit of vanity strive by profane novelties to cross the boundaries fixed by the Fathers, twisting the meaning of the sacred text...to the philosophical teaching of the rationalists, not for the profit of their hearer but to make a show of science...these men, led away by various and strange doctrines, turn the head into the tail and force the queen to serve the handmaid.” (Pope Saint Pius X, Encyclical “Pascendi Dominici Gregis”, On the Doctrine of the Modernists, Sunday, September 8, 1907, ¶ 17; emphasis added).

“26. To conclude this whole question of faith and its various branches, we have still to consider, Venerable Brethren, what the Modernists have to say about the development of the one and the other. First of all they lay down the general principle that in a living religion everything is subject to change, and must in fact be changed. In this way they pass to what is practically their principal doctrine, namely, evolution.”

To the laws of evolution everything is subject under penalty of death -- dogma, Church, worship, the Books we revere as sacred, even faith itself. The enunciation of this principle will not be a matter of surprise to anyone who bears in mind what the Modernists have had to say about each of these subjects. Having laid down this law of evolution, the Modernists themselves teach us how it operates.” (Pope Saint Pius X, Encyclical “Pascendi Dominici Gregis”, On the Doctrine of the Modernists, Sunday, September 8, 1907, ¶ 26; emphasis added).

“28. It is thus, Venerable Brethren, that for the Modernists, whether as authors or propagandists, there is to be nothing stable, nothing immutable in the Church. Nor, indeed, are they without forerunners in their doctrines, for it was of these that Our predecessor Pius IX wrote:

These enemies of divine revelation extol human progress to the skies, and with rash and sacrilegious daring would have it introduced into the Catholic religion as if this religion were not the work of God but of man, or some kind of philosophical discovery susceptible of perfection by human efforts.” [14]
On the subject of revelation and dogma in particular, the doctrine of the Modernists offers nothing new. We find it condemned in the Syllabus of Pius IX, where it is enunciated in these terms:
Divine revelation is imperfect, and therefore subject to continual and indefinite progress, corresponding with the progress of human reason; [15]
and condemned still more solemnly in the Vatican Council:
The doctrine of the faith which God has revealed has not been proposed to human intelligences to be perfected by them as if it were a philosophical system, but as a divine deposit entrusted to the Spouse of Christ to be faithfully guarded and infallibly interpreted. Hence also that sense of the sacred dogmas is to be perpetually retained which our Holy Mother the Church has once declared, nor is this sense ever to be abandoned on plea or pretext of a more profound comprehension of the  truth. [16]
Nor is the development of our knowledge, even concerning the faith, barred by this pronouncement; on the contrary, it is supported and maintained. For the same Council continues:
Let intelligence and science and wisdom, therefore, increase and progress abundantly and vigorously in individuals, and in the mass, in the believer and in the whole Church, throughout the ages.” (Pope Saint Pius X, Encyclical “Pascendi Dominici Gregis”, On the Doctrine of the Modernists, Sunday, September 8, 1907, ¶ 28; emphasis added).
Please click on this link to go to the complete text of Pope Saint Pius X's Encyclical “Pascendi Dominici Gregis”, On the Doctrine of the Modernists, Sunday, September 8, 1907.

Ex opere operantis; opus operantis:
ex opere operantis:  “from the work of the worker”  Grace which is dependent upon the intention and disposition of the Administrator of the Sacrament or of the Recipient.

opus operantis:  “the work of the worker”  The subjective disposition of the Administrator of the Sacrament or of the Recipient.

Ex opere operato; opus operans; opus operatum:

opus operansthe subjective doing.


opus operatum: the objective deed.
 

ex opere operato:  Grace which is not dependent upon the intention and disposition of the Administrator of the Sacrament or of the Recipient.

ex opere operato:  “from the work which has been worked” referring to the efficacy of the Sacraments deriving from the action of the Sacrament as opposed to the merits or holiness of the Administrator or of the Recipient -  ex opere operantis.

In order to designate the objective efficacy of the Sacraments, Scholastic Theology coined the formula:  Sacramenta operantur ex opere operato.  This means that the Sacraments operate by the power of the completed Sacramental Rite.

The Council of Trent sanctioned the following terminology that was vigorously attacked by the 16th Century Protestants:

Canon 8Si quis dixerit, per ipsa novae Legis sacramenta ex opere orerato non conferri gratia, ...  anathema sitIf anybody says that Grace is not conferred ex opere operato by the Sacraments of the New Law  anathema sit.

Here is another translation:

“851.   Canon 8. If anyone shall say that by the said Sacraments of the New Law, Grace is not conferred from the work which has been worked [ex opere operato], but that faith alone in the Divine promise suffices to obtain Grace: let him be  anathema.”   (Denzinger,   Pope Paul III, Alessandro Farnese [Saturday, October 13, 1534 - Thursday, November 10, 1549], Council of Trent [1545 - 1563], Session 7, March 3, 1547, Canons on the Sacraments in General, Canon 8, ¶ 851; emphasis added.)
The historical beginnings of Scholastic terminology in this matter go back to the second half of the 12th century. A distinction was made, principally in the School of Gilbert of Poitiers, first in the doctrine of merit and in the question of the moral evaluation of Christ's Crucifixion between the  opus operans,  that is, the subjective doing, and the  opus operatum, that is, the objective deed.

The distinction was adapted to the Doctrine of the Sacraments and was thus applied to the efficacy of the Sacraments (cf. Pseudo-Poitiers-Gloss. Peter of Poitiers, Summa of the Cod. Bamberg. Patr. 136).

By opus operatum is understood the. Validcompletion of the Sacramental Rite in contradistinction to the opus operantis, that is, the subjective disposition of the recipient of the Sacrament.

Said another way, ex opere operato as a technical theological term, signifies that the Sacraments produce Grace in and by themselves, apart and distinct from  ex opere operantis.

The formula  ex opere operato asserts:

1)  negatively: that the Sacramental Grace is not conferred by reason of the subjective activity of the Recipient of the Sacrament.

2)  positively:  that the Sacramental Grace is caused by the  validly     operated Sacramental Sign.

The Scholastic term does not purport to indicate the source (causa meritoria - cause of merit) of the Sacramental Grace, but rather it indicates the nature and manner of the Sacramental Operation of Grace.

Nevertheless, the Catholic teaching concerning the efficacy of the Sacraments  ex opere operato  should not be interpreted in the sense of a mechanical or magical efficacy. The opus operantis  is not excluded from this caveat.

On the contrary, in the case of the adult recipient it is expressIy required:

“849.  Canon 6.  If anyone shall say that the Sacraments of the New Law do not contain the Grace which they signify, or that they do not confer that Grace on those who do not place an obstacle in the way, as though they were only outward signs of Grace or justice, received through faith, and certain marks of the Christian profession by which the faithful among men are distinguished from the unbelievers: let him be  anathema.”    (Denzinger,   Pope Paul III, Alessandro Farnese [Saturday, October 13, 1534 - Thursday, November 10, 1549], Council of Trent [1545 - 1563], Session 7, Monday, March 3, 1547, Canons on the Sacraments in General, Canon 6, ¶ 849; emphasis added.)
Note:  The subjective disposition of the Recipient of a Sacrament is not the cause of Grace.  Rather, the subjective disposition of the Recipient of a Sacrament is merely an indispensable pre-condition of the communication of Grace called causa dispositiva.  Thus, it is not   causa effidens.

The measure of the Grace effected  ex opere operato  also depends on the grade of the subjective disposition of the Recipient of a Sacrament:

secundum propriam cuiusque dispositionem et cooperationem:
we receive Grace according to the measure given by the Holy Ghost as He wills [cf. 1 Corinthians 12:11] and  according to each one's own disposition and cooperation:
“799. Justification itself follows this disposition or preparation, which is not merely remission of sins [canon 2], but also the sanctification and renewal of the interior man through the voluntary reception of the Grace and Gifts, whereby an unjust man becomes a just man, and from being an enemy becomes a friend, that he may be ‘an heir according to hope of life everlasting’ [Titus 3:7]. The causes of this justification are: the final cause indeed is the Glory of God and of Christ and life eternal; the efficient cause is truly a merciful God Who gratuitously ‘washes and sanctifies’ [1 Corinthians 6:11], ‘signing and anointing with the Holy Ghost of promise, Who is the pledge of our inheritance’ [Ephesians 1:13]; but the meritorious cause is His most beloved only-begotten Son, our Lord Jesus Christ, ‘Who when we were enemies’ [cf. Roman 5:10], ‘for the exceeding charity wherewith He loved us’ [Ephesians 2:4], merited justification for us [canon 10] by His most holy passion on the wood of the Cross, and made satisfaction for us to God the Father; the instrumental cause is the Sacrament of Baptism, which is the ‘Sacrament of Faith’, without which no one is ever justified. Finally the unique formal cause is the ‘justice of God, not that by which He Himself is just, but by which He makes us just’  [canons 10 and 11], that, namely, by which, when we are endowed with it by Him, we are renewed in the spirit of our mind, and not only are we reputed, but we are truly called and are just, receiving justice within us, each one according to his own measure, which the ‘Holy Ghost distributes to everyone as he wills’ [1 Corinthians 12:11], and according to each one's own disposition and cooperation.”   (Denzinger,   Pope Paul III, Alessandro Farnese [Saturday, October 13, 1534 - Thursday, November 10, 1549], Council of Trent [1545 - 1563], Session 6, January 13, 1547, Decree On Justification, Chapter 7.  In What the Justification of the Sinner Consists, and What are its Causes, ¶ 799; emphasis added.)
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Fake:

Definition:
Fake: a noun - a person or thing that is not genuine.

Fake: an adjective - not genuine; counterfeit.

Fake: a verb -

1. forge or counterfeit.
2 pretend to feel or suffer from (an emotion or illness).
As an adjective, in Scholastic Philosophy, fake, which is considered as false, means:
The untrue in thought, in appearance, or in speech.
1.  The untrue in thought is:  logically false.

2.  The misleading or deceptive in appearance is:  ontologically false, or an occasion of error in judgement.

3.  The untrue in speech is:  a lie.

As an adjective, fake means: not genuine; counterfeit.
As a noun, fake means: a person or thing that is not genuine.
Synonyms:
bogus
counterfeit
false
fictitious
fraudulent
imposter
phony
pretend

Fallacy

Fallacies
What is a fallacy?  Among other things, a fallacy is any violation of a logical principle disguised under a show or pretext of validity.  It is also an argument which, while seemingly valid, really violates some logical principle.  The chief synonyms for fallacy are sophism and paralogism.
1.  A “presumptive fallacy” is a fallacy which simply presumes, supposes, postulates, pretends, assumes, and presupposes that the statement is True.

2.  The “gratuitous expression fallacy” is a fallacy by which “anyone can say anything” and not offer any proof for what is said.

3. The “ipse dixit fallacy” which means that “He, himself, said it.”  It is an arbitrary dogmatic statement which the speaker expects the listener to accept as being valid.

4.  The “bare assertion fallacy”.  The most basic way to distort an issue is to deny that it exists. This fallacy claims: “That’s just how it is.”

5.  The “fait accompli fallacy” defends a proposition by bluntly asserting it as being a fait accompli - an “accomplished fact”; “a done deal”.  This distorts the argument by opting out of it entirely because the best way to distort any issue is to deny that issue ontologically, i.e. deny that the issue even exists - therefore, there is no issue because the issue is nonexistent.

Article VI. Sophisms or Fallacies.
“6. A sophism or fallacy is an argument which, under the specious appearance of truth, leads to a false conclusion. The deception is caused either by some ambiguity in the expression, or by some confusion in the thoughts expressed.”

“3. An irrelevant conclusion, ignoratio elenchi, or missing the point, proves what is not in question, refutes what is not objected ; as when Evolutionists prove elaborately that the body of man resembles in various ways the bodies of brutes a fact which no sensible man denies.”

“4. The  petitio principii, or begging the question, consists in taking for granted the point which is to be proved ; when this very point is used as a premise in the reasoning, the fallacy is called a vicious circle.”

“5. The fallacy of the false consequence, often called a non-sequitur, or want of sequence, is used when a conclusion is drawn which is not contained in the premises; e.g., ‘There exists a wonderful gradation in the perfection of plants and animals ; therefore the more perfect are evolved from the less perfect.’”

“6. The undue assumption, or false cause, non causa, pro causa [non-cause, for cause], assumes as a cause what is not a cause; as when the Reformation is assumed to be the cause of scientific progress. This fallacy often arises from the fact that mere priority in time is mistaken for causality; post hoc, ergo propter hoc (after this, therefore because of this).”

 (Rev. Charles Coppens, S.J., a Brief Text-book of Logic and Mental Philosophy, New York, Schwartz, Kikwin & Fauss, Logic, Book I. Dialectics. Chapter II, Reasoning, Article 6, VI, Fallacious Reasoning; pp. 40-42.)


first Truth:
“The formal motive and object of Faith is first Truth as manifested in Holy Scripture and the doctrine of the Church.  A person who does not commit himself to the doctrine of the Church, as to a Divine and unerring rule proceeding from the first Truth as revealed in the Holy Scriptures, is without the Virtue of Faith; he assents to the Truths of Faith in some other manner.”  (Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D. in Fossa Nuova, Italy], Doctor of the Church: “Angelic Doctor”, “Common Doctor”; “Summa Theologica”,  Part II-II, Question 53, Article 3).

Form:
Form:  a noun -
1. visible shape or configuration.
2.  a way in which a thing exists or appears.
3.  a type or variety.
4.  the customary or correct method or procedure.
5.  a printed document with blank spaces for information to be inserted.
6.  the state of a sports player with regard to their current standard of play.
7.  details of previous performances by a racehorse or grayhound.
8.  a person's mood and state of health: she was on good form.
Form:  a verb -
1.  bring together parts to create.
2.  go to make up.
3.  establish or develop.
4.  make or be made into a certain form.
Forma: elementum determinativum cuiuscumque essentiae.
Form: the determinative element of every essence.
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Genus:

Genus:  a noun -  a class of things which have common characteristics.
Genus: universale respiciens inferiora specie distincta, in quid incomplete.
Genus: the universal in regards to its inferiors specifically distinct with incomplete  quiddity.

God is Truth:

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Heresy/Heretics:

Heresy (Gr., hairesis, choice), deciding for one-self what one shall believe and practice instead of accepting the truth taught by Christ, and His moral teachings; e.g., Arianism, denying the Divinity of Christ; the various sects of Protestantism denying almost every Christian doctrine.”  (Conde B. Pallen, Ph.D., LL.D., John J. Wynne, S.J., S.T.D., et alii,  The New Catholic Dictionary, 1929, Imprimatur: Patrick Cardinal Hayes, Tuesday, October 1, 1929, Heresy, p. 440 b; emphasis added.).

“Therefore, heresy is so-called from the Greek word meaning “choice”, by which each chooses according to his own will what he pleases to teach or believe. But we are not permitted to believe whatever we choose, nor to choose whatever someone else has believed.  We have the Apostles of God as authorities, who did not themselves of their own will choose what they would believe, but faithfully transmitted to the nations the teaching received from Christ.  So, even if an Angel from Heaven should preach otherwise, he shall be called anathema”  (Saint Isidore of Seville [b. Cartagena, Spain 560 A.D. - d. Seville, Spain, 636 A.D.], Bishop of Seville, Doctor of the Catholic Church, Etymologies, 8, 3; emphasis added).

“A man that is a Heretic, after the first and second admonition, avoid:  Knowing that he, that is such an one, is subverted, and sinneth, being condemned by his own judgment” (Titus 3:10-11).

“The Church forbids the faithful to communicate with those unbelievers who have forsaken the faith they once received, either by corrupting the faith, as heretics, or by entirely renouncing the faith, as apostates, because the Church pronounces sentence of excommunication on both.”  (Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D. in Fossa Nuova, Italy], Doctor of the Church, Summa Theologica, Part II-II, Question 10, Article 9, Conclusion; emphasis added.)

Heretic: “Heretic, one who having professed the faith of Christ corrupts its dogmas. He may be a material heretic, adhering to heresy innocently or from involuntary causes, or a formal heretic, knowingly and freely adhering to heresy.”  (Conde B. Pallen, Ph.D., LL.D., John J. Wynne, S.J., S.T.D., et alii,  The New Catholic Dictionary, 1929, Imprimatur: Patrick Cardinal Hayes, Tuesday, October 1, 1929, Heretic, p. 440 b; emphasis added.).


HE WHO IS:
God said to Moses: I AM WHO AM. He said: Thus shalt thou say to the children of Israel: HE WHO IS, hath sent me to you.”  (Exodus 3:14.)

[God the Eternal Father to Saint Catherine of Siena:] “Do you know, daughter, who you are and Who I Am? If you know these two things you will have beatitude within your grasp.  You are she who is not, and I AM HE WHO IS.” (Raymond of Capua, Life of Catherine of Siena, 92; emphasis added.)

I>
 


I AM WHO AM:

God said to Moses: I AM WHO AM. He said: Thus shalt thou say to the children of Israel: HE WHO IS, hath sent me to you.”  (Exodus 3:14.)

This means that:  I am being itself, eternal, self-existent, independent, infinite; without beginning, end, or change; and the source of all other beings.


ignoratio elenchi:
This is a fallacy which consists in evading the point at issue.  This fallacy is also known by two other names, i.e., “Missing the Point Fallacy” and the “Ignoring the Issue Fallacy”.  Thus, instead of proving the conclusion that should be proved, this fallacy tries to establish some other conclusion.  In other words, it is a mistaken, or sometimes even a very cunning, effort to prove one thing by offering an argument for something else.  Bait and switch sound familiar?

Imprimatur:
Imprimatur  [Let it be printed].

Here is the Canon Law on the Imprimatur:

Chapter I, Canon Law # 1385, page p.  433, deals with the issue of the...  Imprimatur.  “This canon first lays down a general rule as to what books must be submitted to ecclesiastical censorship, and then designates the authority competent to grant the Imprimatur.” (page  434.)  Canon Law # 1393 deals with the issue of the Censores (Censors-including the..Censor Librorum), beginning on page 450.  (Rev. P. Charles Augustine Bachofen, O.S.B., D.D., Professor of Canon Law, “A Commentary on the New Code of Canon Law”, Volume VI, Administrative Law, (Canons 1154-1551);  B. Herder Book Co., 1921.  Nihil Obstat, Sti. Ludovici, die 18. Nov. 1920, F. G. Holweck, Censor Librorum...Imprimatur, Sti. Ludovici, die 22. Nov. 1920, + Joannes J. Glennon, Archiepiscopus Sti. Ludovici.  Part IV, The Teaching Office of the Church, Title XXIII, The Censorship and Prohibition of Books, Chapter I, Canon Law # 1385; Canon Law # 1393.)

Imprimatur, word placed at the beginning or end of certain things published. It shows that those publishing them have complied with the law of the Church, which requires that writings on given topics, or even some images, be submitted to an ecclesiastical censor for examination before they are put forth.”  (Conde B. Pallen, Ph.D., LL.D., et Alii. John J. Wynne, S.J., S.T.D., Censor deputatus, “The New Catholic Dictionary”, 1929,..Imprimatur:..+ Patrick Cardinal Hayes, Archbishop of New York, Tuesday, October 1, 1929, p. 474-a.)


Imprimatur Not Needed in Satanic Synod Vatican 2 pseudo-church:
Under the authority of Paul 6’s Motu Proprio [A Rescript - Decree - Issued On His Own Initiative] “Integrae Servandae”, and the Satanic Synod Vatican 2 pseudo-church’s Decree of the Congregation for Doctrine issued on Sunday, February 14, 1971, writings on faith and morals may be published without an Imprimatur.

The Incarnation:
“The Word of God, Jesus Christ, on account of His great love for mankind, became what we are in order to make us what He is Himself.”   (Bishop Saint Irenæus [b. Proconsular Asia c. 130 A.D. - d. Lyons, France either on Monday, June 28, or Monday, August 23, in about 202 A.D.], Bishop of Lyons, Father of the Catholic Church.  He was a Disciple of Bishop Saint Polycarp [c. 69 A.D. - d. martyred on Saturday, February 23, 166 A.D.].  Saint Polycarp, in turn, was a Disciple of Saint John the Apostle, Evangelist and author of the Apocalypse [b.  ?  A.D. - d. Ephesus, c. 101 A.D.], who made Saint Polycarp the Bishop of Smyrna.  Saint Polycarp is an Apostolic Father of the Catholic Church.  This quotation is from Bishop Saint Irenæus, Against the Heresies, {written 180 A.D. - 199 A.D.}, Book V.)
“The Grace of God could not have been more graciously commended to us than thus, that the only Son of God, remaining unchangeable in Himself, should assume humanity, and should give us the hope of His love, by means of the mediation of a human nature, through which we, from the condition of men, might come to Him Who was so far off–the immortal from the mortal; the unchangeable from the changeable; the just from the unjust; the Blessed from the wretched.”  (Bishop Saint Augustine, a.k.a. Aurelius Augustinus [b. Tagaste, Africa, Saturday, November 13, 354 A.D. - d. Hippo Regia, Africa, Wednesday, August 28, 430 A.D.], Bishop of Hippo Regia, Father and Doctor of the Catholic Church, the Doctor of Grace, a protégé of Patriarch Saint Ambrose [b. in Gaul, possibly at Trier, Arles, or Lyons in 340 A.D. - d. at Milan, Italy on Friday, April 4, 397 A.D.] Patriarch of Milan [374 A.D. - Friday, April 4, 397 A.D.], The City of God, 10, 29.)

Indifferentism:


“13. Now We consider another abundant source of the evils with which the Church is afflicted at present: indifferentism. This perverse opinion is spread on all sides by the fraud of the wicked who claim that it is possible to obtain the eternal salvation of the Soul by the profession of any kind of religion, as long as morality is maintained. Surely, in so clear a matter, you will drive this deadly error far from the people committed to your care. With the admonition of the apostle that there is one God, one faith, one baptism may those fear who contrive the notion that the safe harbor of salvation is open to persons of any religion whatever. They should consider the testimony of Christ Himself that those who are not with Christ are against Him, and that they disperse unhappily who do not gather with Him. Therefore without a doubt, they will perish forever, unless they hold the Catholic faith whole and inviolate.”  (Pope Gregory XVI, Bartolomeo Alberto-Mauro-Cappellari [Wednesday, February 2, 1831 - Monday, June 1, 1846], Encyclical “Mirari Vos”, “On Liberalism and Religious Indifferentism,” Wednesday, August 15, 1832; emphasis added.)


 


The teachings of perverse doctrines [claim] all things which concern Religion are relegated to the fables of old women and the superstitions of Priests...  Among these Heresies belongs that foul contrivance of the Sophists of this age who do not admit any difference among the different professions of faith and who think that the portal of eternal salvation opens for all from any religion.” (Pope Pius VIII, Encyclical “Traditi Humilitati; emphasis added.)



At this very troublesome and difficult time, the hidden designs of God have  conducted Our poor strength to the office of Supreme pastor, to rule the  entire flock of Christ. The enemy has, indeed, long been prowling about the  fold and attacking it with such subtle cunning that now, more than ever  before, the prediction of the Apostle to the elders of the Church of  Ephesus seems to be verified: "I know that . . . fierce wolves will get in  among you, and will not spare the flock." Those who still are zealous for  the glory of God are seeking the causes and reasons for this decline in  religion. Coming to a different explanation, each points out, according to  his own view, a different plan for the protection and restoration of the  kingdom of God on earth. But it seems to Us, Venerable Brethren, that while  we should not overlook other considerations, We are forced to agree with  those who hold that the chief cause of the present indifference and, as it  were, infirmity of soul, and the serious evils that result from it, is to  be found above all in ignorance of things divine. This is fully in accord  with what God Himself declared through the Prophet Osee: "And there is no  knowledge of God in the land. Cursing and lying and killing and theft and  adultery have overflowed: and blood hath touched blood. Thereafter shall  the land mourn, and everyone that dwelleth in it shall languish."  (Pope Saint Pius X, Giuseppe Sarto [Tuesday, August 4, 1903 - Thursday, August 20, 1914], Encyclical “Acerbo Nimis”, Saturday, April 15, 1905. On Teaching Christian Doctrine,   ¶ 1; emphasis added.)



What Is the Origin of Modern Indifferentism?

Modern Indifferentism is the inevitable reaction to the false teachings of the first Protestant Priest, the notorious Apostate, Father Martin Luther, O.S.A. on justifying faith.  His extreme formula:  Faith alone with works will save has, in the minds of his modern-day descendants, led to the opposite formula:  Works alone without faith will save.  Fr. Luther said:  Believe right, and I care not what you do.  Today his followers say: Do right, and I care not what you believe.

It is clear that Apostate Father Martin Luther, O.S.A.’s teaching of private judgment, which made man's reason the one supreme arbiter of God's revelation, naturally led to Indifferentism.  16th Century Protestantism substituted an Infallible book - the Bible - for the Infallible Catholic Church.

But in actual practice, the meaning of the Bible was left to the private interpretation of the individual.  Within a few years, this faulty principle gave birth to a number of contradictory versions of Christ's Gospel.  How was the ordinary person to know the true version from the false version?

It was inevitable that many people, lacking the time, the financial resources, and/or  the inclination or ability to study, would soon conclude that it made no difference what anyone believed.  They simply threw up their hands in despair and disgust and gave up. In this sense, Indifferentism is a by-product of 16th Century Protestantism.

The Catholic Church condemns Indifferentism in the name of reason and the Unwritten and Written Word of God.  The false god of Indifferentism is not a god to be adored by rational men, women and children.  But the real God is a God Who is essential, absolute and eternal Truth.  The One, True God is likewise essential, absolute and eternal Holiness.  Now a God of Truth and Holiness cannot be equally pleased with Truth and error, with Good and evil.

Therefore, to assert that God does not care what a person believes is indeed blasphemous.  A person who is indifferent to the Truth, i.e. a liar, cannot have the respect of other people.  A god who is indifferent to Truth could not demand the homage of thinking men, women and children.  No wonder then that those who formed so low a concept of God finally denied Him altogether!  Why?  Because Indifferentism is merely atheism in disguise.

Also, the assertion that one religion is just as good as any other religion is irrational.  It is a first principle of reason that two contradictory statements cannot both be true.  If one is true, the other is undoubtedly false.  Either there are many gods or only one God.  Either Jesus Christ is the Eternal Word or Divine Logos Who is God the Son, existing from all eternity, or He is not.  Abortion is either allowed or prohibited by Christ.  The Holy Eucharist is either Jesus Christ alive in His Hypostatic Union of Body, Blood, Soul, Divinity, or is mere bread and wine.

To say that all religions are equally true, or that the differences among them are immaterial, is to deny objective Truth, a denial of which is the curse of this “modern” age because it means that one's religion should be changed for superficial reasons, of no more consequence than changing styles of clothing or hair turns religion into a mere system of philosophy, and a faulty system at that!

Yet many people who claim to believe in the Bible are likewise Indifferentists, despite the clear and explicit condemnation of this theory by the Bible.  Jesus Christ commanded his Apostles to teach a very specific, definite Gospel teaching and He condemned those who knowingly rejected it: “Preach the Gospel to every creature.  He that believeth and is baptized shall be saved; but he that believeth not, shall be condemned”. (Mark 16:15-16.)

Christ prophesied that many would gainsay His teaching, but He denounced them in unmeasured terms: “Beware of false prophets who come to you in the clothing of sheep, but inwardly they are ravening wolves.” (Matthew 7:15.)

Divine Revelation has a real meaning, a meaning which is 100% relevant to yesterday, today, tomorrow and forever because Divine Revelation is the sum total of God's Divine messages which NO ONE can change or reject without committing sin and going to Hell!

Each person must receive this sum total - UNCHANGED - of Divine Revelation since “it is not the word of men, but... it is indeed the Word of God.” (1 Thessalonians 2:13.)

God, who is the God of Truth because He is Truth itself, could not possibly have revealed many religions, or a multitude of varying Christianities or many catholicities.  On the contrary, God the Son, Jesus Christ, founded only one Church, one Kingdom of God, one Sheepfold, on the bedrock of Himself, under the perpetual and infallible guidance of Himself and God the Holy Ghost.

Those people who first say:  “It does not make any difference what a person believes” are then logically led to say:  “It does not make any difference what a person does.”  Their morality is built on the shifting sands of public opinion and human respect.  They are worried about what people will think of them and what people will say about them, rather than IF THEY are humbly receiving God's Holy Truths and living by them every day.  Therefore, they will not stand the stress of sorrow, disgrace, difficulty or temptation.

If religion is merely a matter of opinion, all certainty in morals becomes impossible and people lapse into the ancient vices of the various cults of paganism and Satanism.

Sometimes the good life of an unbeliever is used to try to prove that one's belief is unimportant in the regulation of conduct.  A person might argue:  Mr. “X” never puts his foot inside a church, nor does he accept any creed whatever; yet he is a person who is kind, charitable, pure and honest.  On the other hand, Mr. “Y” is a Catholic, accepting without question every dogma and law of the Catholic Church.  But it is public knowledge that he is a drunkard, an adulterer, a hypocrite and a very uncharitable and contemptible man.

On the contrary, such gratuitous statements prove nothing at all because the comparison is made between the public, well-known vices of a sincere, hypocritical believer and the obvious good deeds of an amiable unbeliever.  The whole character of these two men is often not adequately known because external appearances can be deceiving and consequently their character is not weighed in a true balance.  It is possible that Mr. “X” simply puts up a front and is actually worse than Mr. “Y”.  In any event, this is why Christ himself reminds the Laity: “Judge not, that you may not be judged.” (Matthew 7:1).  (Please note: The Scriptures and Church History show that the Apostles and their Episcopal successors did judge because one of the Offices of a Bishop is that of an Ecclesiastical Judge.)

But let’s give Mr. “X” the benefit of the doubt and say that he is what he appears to be, i.e. a fairly good person - but still an unbeliever.  Yet his goodness is certainly not due to his unbelief.  Rather, he lives in a Christian environment; he comes from good Christian stock; he might have possibly received a Christian education as a child.  But his life is actually parasitic.  Why?

“Biologists tell us of parasites which live, and can only live, in the bodies of animals more highly organized than they... So it is with those persons who claim to show by their example that naturalism is practically consistent with the maintenance of ethical ideals, with which naturalism has no natural affinity.  Their Spiritual Life is parasitic; it is sheltered by convictions which belong not to them, but to the society of which they form a part; it is nourished by processes in which they take no share.  And when these convictions decay, and these processes come to an end, the alien life which they have maintained can scarce be expected to outlast them.” (Balfour, “Foundations of Belief”, 82).

So if people are indifferent to God's Truths, if they consider the 10 Commandments as temporary laws evolved from a certain Semitic Race, if they question the fact of God's existence, make little of the fact of the immortality of the Soul, deny the fact of the existence of sin and the Devil and his fallen angels, and deny the freedom of the will, what basis can they have for the moral law?

This explains why indifferentist lawyers will not hesitate to bribe both the judge and the jury if they think that they can get away with it.  Indifferentist doctors will not shrink from performing abortion which is the murder of unborn human beings called infants - not fetuses. Indifferentist politicians will steal what they can from the government treasury, will be loyal to their friends, and will write new legislation which favors many kinds of evils such as abortion, homosexual and lesbian “rights”, and other immoral and illegal acts.

Indifferentists who are Preachers of the Gospel of Christ will deny its doctrines and be at the beck and call of the rich and powerful among their hearers - a mere “seller of rhetorics [words]” as Saint Augustine ([b. Tagaste, Africa 354 A.D. - d. Hippo, Regia, Africa 430 A.D.], Bishop of Hippo Regia, Doctor of the Catholic Church, the Doctor of Grace, a protégé of Patriarch Saint Ambrose [b. in Gaul, possibly at Trier, Arles, or Lyons in 340 A.D. - d. at Milan, Italy on Friday, April 4, 397 A.D.] Patriarch of Milan [374 A.D. - Friday, April 4, 397 A.D.], The Confessions of St. Augustine, Book IX, Chapter V. At the Recommendation of Ambrose, He Reads the Prophecies of Isaias, But Does Not Understand Them) called them long ago.

Indifferentists who are Priests will sell the use of their chalice to Bishops and congregations who want a watered-down Truth, preferably ignoring the authentic Apostolic Tradition, who want the perpetuation of the infamous Forged Decretals, if not in name, then at least in fact, with all of the evil these forgeries bring with them, the rotten fruits of which are all around us today!

Indifferentists who are Bishops sell their Offices and look the other way while heresy, such as Dualistic Gnosticism, born-again Arianism, Catharism, and Modernism run rampant.

On the contrary, although true Catholics may, under the stress of temptations, fall into the worst vices of the pagans and give the lie to their high profession of being Catholics, yet no matter how low they may fall, they fall from a standard.  Therefore, one may appeal to them for amendment.  They once climbed up the mountain of spiritual perfection towards God and they know that with God's help they can once again reach the summit.

But if one thinks that a lapse is due merely to the evils of the environment, a taint in the blood, or the impelling force of a stronger will, one will not answer that appeal to higher things because such a fevered mind and will ends up by calling evil “good” and good “evil”.  But the Scripture warns everyone about this pernicious error, saying: “Woe to you that call evil good, and good evil.” (Isaias 5:20).  And again: “And will indeed turn away their hearing from the Truth, but will be turned unto fables.” (2 Timothy 4:4.)

Therefore it should be clear how far from the Truth Indifferentism takes people who are sucked into the quicksand of its subtle errors, equivocation, ambiguity and other frauds.

Indifferentism can divert a person from the ONE, REAL path to Heaven.  The attainment of God in Heaven should be the most important goal of the life of every person, but how many ever think about it even once a year, let alone once a day!?  It should be more than self-evident that WHERE a person will spend all of eternity is vitally important TO EACH PERSON because “but one thing is necessary” (Luke 10:42), which means that ALL PEOPLE MUST SAVE THEIR IMMORTAL SOULS by obeying God’s Laws so that they will merit the eternal reward of the Beatific Vision of God in Heaven.  They must heed this wise counsel of God the Holy Ghost: “Wherefore casting away all uncleanness and abundance of naughtiness, with meekness receive the ingrafted Word, which is able to save your souls.  But be ye doers of the Word, and not hearers only, deceiving your own selves.” (James 1:21-22.)

Although it is true that God desires to “have all men to be saved, and to come to the knowledge of the Truth, for there is one God, and one Mediator of God and men... Christ Jesus” (1 Timothy 2:4-5), it is likewise true that SALVATION IS NOT GUARANTEED TO ALL MEN, i.e. to all people, because not all people will be saved.

Therefore, it doesn't really make any difference when the end of the world will be.  What does make a difference is when one’s life in this world ends and each of us  go to stand before the Just Judge, seated upon His throne of white light and He says to each of us: “Give an account; give an account of thy stewardship; for now thou canst be steward no longer” (Luke 16:2) as it is written: “We shall all stand before the Judgement Seat of Christ for it is written:  As I live, saith the Lord, every knee shall bow to Me, and every tongue shall confess to God [the good and bad deeds of his life].” (Isaias 45:24.) “Therefore every one of us shall render account to God for himself.” (Romans 14:10-12.)


In Persona Christi  - In the Person of Christ:
“And to whom you have pardoned any thing, I also.  For, what I have pardoned, if I have pardoned any thing, for your sakes have I done it in the Person of Christ.”  (2 Corinthians 2:10; emphasis added.)

invalid; invalidity; invalidly:
Invalid:  Exact opposite of valid
Invalidity:  Exact opposite of  validity
Invalidly:  Exact opposite of  validly



irrelevant conclusion:

This is a fallacy known as an irrelevant conclusion, ignoratio elenchi, or missing the point, proves what is not in question, refutes what is not objected ; as when Evolutionists prove elaborately that the body of man resembles in various ways the bodies of brutes a fact which no sensible man denies.”

More fallacies at:  fallacy.



Ite, Missa Est:
 

Go, It Has Been Sent.  (Ancient Roman Rite of the Catholic Traditional Mass)

“The Deacon on festival days dismisses the people at the end of the Mass, by saying: Ite, [Go,] Missa est, that is, the Victim [of the Mass, i.e. Christ] has been sent [Missa est] to God through the Angel, so that it may be accepted by God.” (Saint Thomas Aquinas, O.P. [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D., in Fossa Nuova, Italy], Doctor of the Church, Summa Theologica, Part III, Question 83, Article 4, Reply to Objection 9).

In other words, the correct theological translation of Ite, Missa est in English is: “Go, the Victim [i.e. Christ] has been sent [Missa est] to God through the hands of His Holy Angel [perhaps Saint Michael the Archangel?] so that the Infinite, Perfect Victim [i.e. Christ] may be accepted by God on the Holy Golden Altar in Heaven.”

One does not find any reference to Christ as the Victim of the Sacrifice in the NEW mass because the NEW mass is NOT a mystical ;unbloody renewalof the Sacrifice of Christ on the Cross - the Clean Oblation.

“For, having celebrated the ancient Passover...He instituted the New Passover (to wit) Himself to be immolated under visible signs by the Church through (the ministry of) Priests...this is indeed that Clean Oblation...which the Lord foretold by Malachias was to be offered in every place, clean to his name, which was to be great amongst the Gentiles...that oblation which was prefigured by various types of sacrifices, during the period of nature, and of the [Old] Law; in as much as it comprises all the good things signified by those sacrifices, as being the consummation and perfection of them all” (Roman Catholic Council of Trent, Session 22, Monday, September 17, 1562, On the Sacrifice of the Mass, Chapter 1, On the Institution of the Most Holy Sacrifice of the Mass).

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la nouvelle théologie où va-t-elle?: Where is the New Theology leading us?:

La nouvelle théologie où va-t-elle?    Where is the New Theology Leading Us?

What the NEW Theology is, namely a very vile heresy, was briefly explained by Father Garrigou-Lagrange, O.P.  The reason why it is so very important for every adult Catholic to read about this is because of the fact that this heresy had infected many of the experts, called periti, at Synod Vatican 2!  This fact explains why all of the 16 documents of Synod Vatican 2 are contaminated with the heresy of the NEW Theology!  The text for this brief article is at: http://www.traditionalcatholicmass.com/home-m105.html

Last Gospel:
The reason why the people do not leave the church after the Last Blessing is because they wait for the Last Gospel which, except for two Sundays in the year, is the beginning of the Gospel of Saint John.  Why?  The basic reason is that the Last Gospel was a response to heresy.  How so?

The following quoted source briefly answers this question.  To avoid confusion, We have left his quotation marks just as he wrote them:

In the earlier centuries, the heretical emphasis was on a denial of the Incarnation. The question whether the bread and wine became truly the Body and Blood was secondary to the question whether God had taken — or, indeed, could take — a human body. What may be called the heresy, because from the first century until today it has been the root of most of the other heresies, held that He could not have done so, because all matter was evil. Spirit, which was “good,” could not inhabit flesh, which was “bad.” This Gnosticism under various names troubled the Church from the very early years when Justin Martyr made “the Resurrection of the Body” the Christian battle-cry against the Gnostic “the immortality of the soul” and warned the faithful: “If you fall in with those who speak of the immortality of the soul, you will know they are not Christians.”
[Editor's Note:  The immortality of the Soul is Catholic Doctrine, but the Resurrectionof the Body is also Catholic Doctrine.  The heretics did not believe that the risen physical body, which happens at the end of the world, would be re-united with the immortal Soul because the human body, being material flesh is evil because it is physical matter which is evil.  But Justin Martyr erred because he over-emphasized “the Resurrection of the Body” which statement ignores the reuniting, at the end of the world, of the resurrected physical body with the immortal Soul of every human being.]
The most dangerous and widespread recrudescence of Gnosticism was that in the Europe of the thirteenth century. It was then known as Catharism, the religion of “the Pure,” and to save Christendom from this Puritanism St. Dominic and his Order of Preachers fought it by argument and Simon de Montfort opposed it by an armed Crusade.

Though it was checked, it was not destroyed and it handed on to later Puritanism the insistence that “matter” was “evil” and that.  Transubstantiation.was therefore not to be thought of.   By isolating from its context a verse in the New Testament — “God is spirit and they that worship Him must worship Him in spirit and in truth” — the Puritans, then and now, implicitly denied the point that the uniqueness of Christianity is precisely that God is flesh which hung on a cross and rose from a tomb.

They could not, any more than their successors at the Reformation, get rid of a Communion service, because it was too well attested in Scripture; but they, again like their successors, emptied it of all orthodox meaning. The Cathar “consecration prayer” in their service of the Supper ran;

“O Lord Jesus Christ, who didst bless the five loaves and two fishes in the wilderness and, blessing water, turned it into wine; bless, in the name of the Father, the Son and the Holy Spirit, this bread, fish and wine, not as a sacrifice or offering, but in simple commemoration of the Most Holy Supper of Jesus Christ and his disciples.”
Here is the basis of all later heretical developments in the doctrine of the Eucharist, the repudiation of oblation and sacrifice.
[Editor's Note:  Today one finds this same repudiation of oblation and sacrifice in the NEW mass, a.k.a. the Novus Ordo Rite (NOR), a.k.a. the Novus Ordo Missae, in all of its many, many, many changes of the changes of the never-never-never-ending changes.]
One of the Church’s replies to the menace of Catharism was the institution in 1285 of the recitation, by the priest, on his way back from the altar to the sacristy, of the Last Gospel  His genuflection atthe Word was made fleshwas the guarantee that he was not a secret Cathar and that in the Mass he had just celebrated his intention was to effect.Transubstantiation. Nor was the choice of the Prologue to St. John as the passage to be read irrelevant to the issue.... the addition of “and the Word was made flesh,” destroyed the whole basis of the heresy.

When, after nearly 700 years the reading of the Last Gospel was abolished in 1965 on the ground that it was not in the “primitive rite” (how could it have been?) those with any knowledge of theology and history knew also that the heretical attack on the Mass had begun again in our days.

The Fourth Lateran Ecumenical Council which met in 1215 was attended by 400 bishops, 800 abbots and priors and the representatives of the monarchs of Christendom. Its work included a definition of .Transubstantiation.anda formal condemnation of the Cathars.   Under its impetus, throughout the thirteenth century, devotion to the Blessed Sacrament increased. The feast of Corpus Christi was instituted and given liturgical shape by St. Thomas Aquinas who wrote for it his famous hymns. Processions and, in the fourteenth century, Expositions of the Blessed Sacrament became popular.  (Hugh Ross Williamson [1901-1978], The Great Betrayal, pages 7 - 9; emphasis and 2 Editorial Notes added.)

Saint John uses the words et Verbum caro factum est (and the Word was made flesh)  (John 1:14). Based upon the principle of   lex orandi, lex credendi, this means that anyone who recites this Last Gospel gives public testimony to the fact that he - the Mass Celebrant - does in fact believe that Jesus Christ is God the Son, the Eternal Logos or Divine Word of God, as Saint John so clearly teaches in the very first verse of his Gospel saying:   In the beginning was the Word (i.e. God the Son, Jesus Christ, the Eternal Logos), and the Word was with God, and the Word was God (John 1:1).

But Cathar and Albigensian Heretics can not truly say the words: In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1).  Neither can such Heretics say: And the Word was made flesh (John 1:14).  Nor, can  they  genuflect  as  they  say  these  words. Therefore, their inability, or today - their refusal, to do these things publicly reveals to all present that are a Cathar and/or an Albigensian Heretic.

Because the beginning of the Gospel of Saint John is used for the Last Gospel, and since it clearly teaches the Divinity of Jesus Christ in several places, the born-again Cathar and Albigensian Heretics who are Popes, Cardinals, Bishops and Priests do not say this Last Gospel and thereby automatically admit they are heretics since such Clergy who are Orthodox in their Faith (“Orthodox” in the sense of Traditional, should not be confused with the Eastern Rite Orthodox), never have a problem in reciting this Last Gospel and in genuflecting at the words et Verbum caro factum est (And the Word was made flesh) (John 1:14).

There are those who object saying that the text of the Last Gospel (John 1:1-14)  was originally part of the Thanksgiving Prayers said after the Mass and that, therefore, the use of John 1:1-14 for the Last Gospel proves nothing, just as the Catholic Traditional Missale Romanum, at least up thru 1943, contained a number of Prayers for the Mass Celebrant to use both before, and also after, Offering the Holy Sacrifice of the Mass.

But this objection proves nothing except for the fact that:

1) since John 1:1-14 was already in use in some places;

2) because of the need to reveal who the Priests and Bishops were who were secret heretics, especially those infected with the heresies of Manichæanism, of Docetism, of Catharism, and Albigensianism;

3) it was only logical to make it a requirement that all of the Priests and Prelates offering Masses publicly recite John 1:1-14 as a Last Gospel at the end of the Mass which, under Pope St. Pius V, was now to be recited at the Gospel side of the Altar before the Mass Celebrant could leave the Altar.

The Modernist Heretics and the NEW Theology Heretics certainly had a really great friend in Mr. Giovanni Battista Enrico Antonio Maria Montini, a.k.a. pope Paul 6,  who, on Sunday, March 7, 1965, removed the Last Gospel from the Sunday and Daily Masse,  thereby granting the wish of automatically excommunicated Heretics    and Apostates as expressed by the Freemason, Mr. Bugnini, who had stated that it was the wish of these "many" anti-Catholic Innovators, that the practice of reciting the Last Gospel be severely curtailed or suppressed altogether.
Dear Readers:  When was the last time that those of you who attend the NOR, a.k.a. the never-going-to-end changes of the NEW mass, the Novus Ordo Missae, hear the  President of the Assembly    read the Last Gospel to publicly prove he is not a Modernist Heretic and/or a NEW Theology Heretic, which heresies are part of  the synthesis of all heresies,  including the Heresies of Manichæanism, of Docetism, of Catharism, and of Albigensianism to which Pope Benedict XV agreed in his own Infallible document -  Pope Benedict XV, Giacomo Della Chiesa [Thursday, September 3, 1914 - Saturday, January 21, 1922], Encyclical “Ad Beatissimi Apostolorum Principis”, Appealing for Peace, November 1, 1914, ¶ 25; emphasis added.  AAS VI [1914], 578.

Lex Orandi, Lex Credendi; a.k.a. Legem Credendi Lex Statuit Supplicandi:
Lex Orandi, Lex Credendi; a.k.a. Legem Credendi Lex Statuit Supplicandi:
“All ceremonies are Professions of Faith, in which the interior worship of God consists.  Now man can make profession of his inward faith, by deeds as well as by words; and in either profession, if he makes a false declaration, he sins mortally.” (Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D., in Fossa Nuova, Italy], Doctor of the Church, “Summa Theologica”, Part I-II, Question 103, Article 4; emphasis added.)
This fact is the theological and liturgical basis for the axiom, previously anticipated over 800 years before then, by Pope Saint Celestine I [Saturday, September 10, 422  - Tuesday, July 27, 432 ], who taught the principle: “Legem Credendi Lex Statuit Supplicandi: The Liturgical form of prayer becomes the standard of Faith”.

This is sometimes shortened to simply “Lex Orandi, Lex Credendi: The Law of Praying is the Law of Believing”.  This simply means that you declare, by a public, exterior liturgical act of worship, both your own personal interior beliefs of your faith and your own personal interior worship of God, externally expressed in public worship ceremonies.  Thus, you publicly pray what you inwardly believe, and you inwardly believe what you publicly pray.

Father Noel Barbara writes explaining how “Lex Orandi, Lex Credendi” works today:

“The liturgy is the Faith lived by the Faithful. Heretical speculations disturb simple people but little, for they are, for the most part, not aware of the theological theories.  On the other hand, however, all of the Faithful--children and adults, simple people and intellectuals--are alike formed (or deformed) by the formulas of prayer which they recite, by the singing and the music they hear, by the devotions which they practice, by the readings and commentaries to which they listen, by the form of worship which they live:  in a word, by the liturgy in which they take partThis is why heretics all down the ages have always sought to make use of the liturgy, because they have seen in it the easiest and most effective means of giving currency to their errors, and of changing the faith of the people in the direction of their [subtle] innovations.”  (Fr. Noel Barbara, magazine “Fortes in Fide”, issue:  “The Mass”; emphasis added.)
Martin Luther knew this and is alleged to have taught the principle: “Tolle Missam, Tolle Ecclesiam” - “Take away the Mass, and you Destroy the Church!”  And when heretics apply this heretical axiom of Luther to the process of gradualism - making these changes gradually, not all at once - they have great success as the past 50 years have proven!

Why does this process of gradual deception work?

By seeing everything, we finally tolerate anything, and tolerating anything finally leads us to approve everything.”  (Saint Augustine, a.k.a. Aurelius Augustinus [b. Tagaste, Africa, Saturday, November 13, 354 A.D. - d. Hippo Regia, Africa, Wednesday, August 28, 430 A.D.], Bishop of Hippo Regia, Father and Doctor of the Catholic Church, the Doctor of Grace,, secondary source, Father Noel Barbara, magazine “Fortes in Fide”, Volume 1, No. 3, p. 156, footnote # 11.)
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Matter:

Matter: a noun -
1. physical substance or material in general, as distinct from mind and spirit; (in physics) that which occupies space and possesses mass.
2. an affair or situation under consideration; a topic.
3.  (the matter) the reason for a problem.
4. written or printed material.
5.  Logic the particular content of a proposition, as distinct from its form.
6.  Law something to be tried or proved in court; a case.
Matter: a verb - to be important or significant.
Materia: id ex quo aliquid fit.

Matter: that out of which something becomes.


Modernism is a heresy:
Pope Saint Pius X issued his Infallible Papal Encyclical entitled Pascendi Dominici Gregis on Sunday, September 8, 1907 A.D., proves that Modernism is a Heresy.  The reason why it is so very important for every adult Catholic to read about this very important Encyclical is because of the fact that this heresy had infected many of the experts, called periti, at Synod Vatican 2!  This fact explains why all of the 16 documents of Synod Vatican 2 are contaminated with the heresy of Modernism!  Complete text is at:  http://www.traditionalcatholicmass.com/home-m25.html
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Necessary:

Necessarium: id quod non potest non esse.
Necessary: that which cannot not be.

Neo-Modernism:
Please refer to:  NEW Theology - “Nouvelle Théologie”  - a.k.a. “neo-Modernism”:

NEW Theology - “Nouvelle Théologie”  - a.k.a. “neo-Modernism”:
“..... having for this purpose blotted out the old theology, endeavor to introduce a NEW Theology  which shall support the aberrations of philosophers.” (Pope Saint Pius X, Giuseppe Melchiorre Sarto [b. at Riese, Lombardy-Venetia, Austrian Empire on Tuesday, June 2, 1835; Pope: Tuesday, August 4, 1903 - d.  [b. at Riese, Lombardy-Venetia, Austrian Empire on Tuesday, June 2, 1835; Pope: Tuesday, August 4, 1903 - d. at the Apostolic Palace, Rome, Kingdom of Italy, on Thursday, August 20, 1914], Encyclical “Pascendi Dominici Gregis”, On the Doctrine of the Modernists, Sunday, September 8, 1907, ¶ 18; emphasis added).

“There is a good deal of talk... about a NEW Theology, which must be in constant transformation...  [i.e. evolution:  constant change].”  (Pope Pius XII, Eugenio Maria Giuseppe Giovanni Pacelli [b. at Rome, Kingdom of Italy on Thursday, March 2, 1876; Pope: Thursday, March 2, 1939 - d. at Castel Gandolfo, Italy on Thursday, October 9, 1958], L'Osservatore Romano, Thursday, December 19, 1946; emphasis added.)

La nouvelle théologie où va-t-elle?  “Where is the New Theology Leading Us?”  (Father Garrigou-Lagrange, O.P., [b. Auch, France 1877 A.D. - d. Rome, Italy, 1964 A.D.]).

Dr. Dietrich von Hildebrand
First, there is the mafia in the Church, the prelates who have not only lost their faith but who remain in the Church in order to destroy the Church; otherwise, they would leave the Church.  If I would lose my faith, I would leave the Church. But to lose the faith and remain in the Church, there must be some reason for that.  They use the slogan progress as a means to camouflage their diabolical work of destruction and to fool the faithful, in order to draw them away from Christ and His holy Church.  They are real servants of the anti-Christ.

To be sure, there exists a harmless type of mediocrity which is content to remain in its modest place.  But what we have been faced with in the Church in recent years is the revolution of the mediocre.  Before the Second Vatican Council there were many theologians and priests who had no great culture, no profound intelligence, and even a mediocre approach to life; but they remained silent, or repeated by rote the glorious teaching of the Church.

Perhaps they did so in an inadequate way, mechanically and superficially; but still they were poor mouthpieces of something incomparably greater than their own limited minds:  they transmitted to some extent Divine Truth.  They accepted a modest role.  Their mediocrity was regrettable, but not disastrous....

In the intense mediocrity that is known as Catholic progressivism the most mediocre layman, priest, or professor of theology (being a professor is not the least insurance against the dullest mediocrity) now aspires to reform the Church, to create a new theology, to be revolutionary.” (Dr. Dietrich von Hildebrand [b. on Saturday, October 12, 1889 in Florence, Italy - d. on Wednesday, January 26, 1977 in New Rochelle, New York] was a German Roman Catholic philosopher and theologian and, after fleeing the Nazis several times, he arrived in America in 1940 and became a Professor at the Jesuit Fordham University on Rose Hill, in the Bronx, New York, where he taught philosophy. Pope Pius XII, Eugenio Maria Giuseppe Giovanni Pacelli [b. at Rome, Kingdom of Italy on Thursday, March 2, 1876; Pope: Thursday, March 2, 1939 - d. at Castel Gandolfo, Italy on Thursday, October 9, 1958], informally called him “the 20th  Century Doctor of the Church.” Emphasis added.)

Dr. von Hildebrand was also a vocal critic of the Synod Vatican 2 changes, especially the changes by Pope Paul 6 and the Vatican 2 Consilium in regard to the NEW mass, a.k.a. the NOR - Novus Ordo Rite, a.k.a. Novus Ordo Missae:

“Truly, if one of the devils in C. S. Lewis' The Screwtape Letters had been entrusted with the ruin of the liturgy, he could not have done it better.” (Dr. Dietrich von Hildebrand, Der verwüstete Weinberg (in German). Regensburg: Habbel. 1973.)
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opus operans, opus operantis;  opus operatum:
 

Go to:   Ex opere operato; opus operans; opus operatum:

Ostpolitik:
Have you ever seen the movie, “The Shoes of the Fisherman” and/or are you familiar with the term “Ostpolitik”?

“Ostpolitik” (German for “Eastern Politics”) describes the politics of the “Change Through Rapprochement” principle which Communist Russian leader Nikita Sergeyevich Khrushchev [b. in Kalinovka, Russian Empire, on Tuesday, April 17,  1894 - d. in Moscow, Russia, Soviet Union on Saturday, September 11, 1971] offered the Vatican on the occasion of the 80th birthday of 2nd Pope John 23, Angelo Giuseppe Roncalli [Tuesday, October 28, 1958 - Monday, June 3, 1963] on Sunday, November 25, 1962. Since that time, the Popes have become very cozy with the Communists.

Even the movie, “The Shoes of the Fisherman”, released to the public on Thursday, November 14, 1968, starring Laurence Olivier as the fictional Russian leader Piotr Ilyich Kamenev (in reality, Nikita Khrushchev) and Anthony Quinn as Metropolitan Archbishop Kiril Pavlovich Lakota, the Metropolitan Archbishop of Lviv, Ukraine, who is unexpectedly set free after twenty years in a Siberian labor camp and sent to Rome, where the elderly fictional Pope Pius XIII raises him to the cardinalate in the title of St. Athanasius (The novel has him as a bearded Ukrainian, but the movie has him as a Russian.), is a classical example of Ostpolitik.  Why?

Because, just as the fictional Metropolitan Archbishop Kiril Pavlovich Lakota is released by the Russian Communist leader from a Siberian Gulag, so also his real-life counter-part, the bearded Ukrainian Metropolitan Archbishop of Lviv, Ukraine, the Ukrainian Catholic Cardinal, Patriarch Josyf Slipyj was likewise released by Russian Communist Nikita Khrushchev from a Siberian Gulag in 1963, the year of the novel's publication, after political pressure from 2nd Pope John 23 and United States President John F. Kennedy.

Although real-life Patriarch Kyr Josyf Cardinal Slipyj [b. Zazdrist, Wednesday, February 17, 1892 - d. Rome, Friday, September 7, 1984] arrived in Rome in time to participate in Synod Vatican 2, he was forbidden to speak against Communism and Synod Vatican 2 never condemned Communism despite its vicious slaughter of millions of Ukrainian Uniate Catholics under Joseph Vissarionovich Stalin [b. in Gori, Georgia, Russian Empire on Wednesday, December 18, 1878 - d. in Moscow, Russia, Soviet Union on Thursday, March 5, 1953] in the early 1930's which, according to some news reports at that time - estimated the number of those who died was somewhere between 8 to 12 million Ukrainians, many of them Catholic Uniates.  Some independent sources claim the total number of people Stalin killed all over the U.S.S.R., when he was in charge, was over 50 million people!

While living in Rome, especially attending Synod Vatican 2, the Ukrainian Catholic Cardinal, Patriarch Josyf Slipyj, became aware that the Pope and some Cardinals, Archbishops, Bishops, etc., were trying to destroy the Catholic Church.  This became even more clear to him when His Beatitude, in his own place, secretly Consecrated a number of Bishops and sent them into the Ukraine to Ordain Priests.  The Communist persecution had killed off all of the 10 Ukrainian Uniate Catholic  Prelates except for the Patriarch, not to mention many of the Ukrainian Uniate Catholic  Priests.  But the Vatican got wind of this secret Episcopal Consecration and the Pope demanded a list of all of the names of the secretly Consecrated Bishops.  The Patriarch reluctantly complied.  Within less than one year, the Communist KGB had killed all of them.  Government and newspaper reports have written about the above subjects.

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Philosophy:

Philosophia: scientia rerum omnium per causas altissimas, naturali ratione comparata.
Philosophy: science of all things through the highest causes, obtained by natural reason.

portmanteau:
A portmanteau (plural: portmanteaux or portmanteaus) or portmanteau word is a combination of two (or more) words, or morphemes, into one new word. A portmanteau word typically combines both sounds and meanings, as in smog, coined by blending smoke and fog. More generally, it may refer to any term or phrase that combines two or more meanings. In linguistics, a portmanteau is defined as a single morph which represents two or more morphemes.

For more information, please refer to:  President of the Assembly. and also to:  psychobabble.


President of the Assembly:
“Moreover, the prayers addressed to God by the priest who presides over the assembly in the person of Christ are said in the name of the entire holy people and of all present.  And the visible signs used by the liturgy to signify invisible divine things have been chosen by Christ or the Church.  Thus not only when things are read `which were written for our instruction’ [Rom. 15:4], but also when the Church prays or sings or acts, the faith of those taking part is nourished and their minds are raised to God, so that they may offer Him their rational service and more abundantly receive His grace.”  (Synod Vatican 2, Constitution on the Liturgy, ¶ 33; emphasis added.  N.B.:  The term “the priest who presides over the assemblymakes him the de factoPresident of the Assembly”.  In other words,  the “President of the Assemblyis the onewho presides over the assembly” no matter who that person is, whether a “priest” or a “non-priest”.)

“Let us begin with the definition of the Mass given in para. 7, that is at the beginning of the second chapter of the NOVUS ORDO, De structure missae:  'Cena dominica sive Missa EST SACRA SYNAXIS SEU CONGREGATIO POPULI DEI in unum convenientis, SACERDOTE PRAESIDE, AD MEMORIALE DOMINI CELEBRANDUM.  Quare de sanctae ecclesiae locali congregatione eminenter valet promissio Christi ‘Ubi sunt duo vel tres congregati in nomine meo, ibi sum in medio Forum.’ (Mt. 18, 20).'  [Author’s (Omlor’s) note: an English translation of the foregoing definition of Mass is, 'The Lord’s Supper or Mass is the gathering together as one of the holy assembly or the congregation of the People of God, with a priest as President, to celebrate the memorial of the Lord.'  The Roman Theologians’ analysis of this definition continues below.]  (Patrick Henry Omlor, R.I.P. [b. in Amarillo, Texas, on June 13, 1931 - d. in Perth, Australia, on May 2, 2013],  Questioning the Validity of McCarthy’s Case. # 10.  Perversity of Intention; emphasis added.)

“The President of the Congregation (which in the Robber Church’s argot means priest-celebrant) stands behind the table, facing the congregation.  At one very propitious moment during his performance, when all are paying close attention, the President says clearly and audibly so that everyone can hear, these words: “for you and for all” (or if the President and the congregation should happen to be Italians, for example, the words would be per voi e per tutty, etc.).  St. Paul writes (Rom. 10, 17): “Faith then cometh by hearing. Destruction of faith can likewise come by hearing. ” (Patrick Henry Omlor, R.I.P.,  Questioning the Validity of McCarthy’s Case. # 12.  Ecumenical Movement EQUALS Universal Apostasy; emphasis added.)

“....They will realize that the old teaching about the Mystical Body was too narrow and parochial, because our new church and our new ‘Eucharist’ aren’t just for Catholics.  As the ‘President’ has been saying, while holding up the cup: ‘for you and for ALL!’

“‘Lex orandi, lex credendi’ will also enable them to understand why the See of Peter is vacant, at least a good part of the time. That is, why K. Wojtyla is nearly always on the go, travelling hither, thither and yon, earnestly endeavoring to worship together with ALL MEN; that is to say, with specimens of every conceivable class of heretics, schismatics and pagans: Anglican Runcie, Greek Orthodox Methodios, Buddhist Dalai Lama, Methodist Emilio Castro, Hindus, Sikhs, Shintoists, Jainists, tribal animists from Africa, Moslems, Zoroastrians, Jewish rabbis, and Mr. John Pretty-on-Top, the Crow Indian medicine man from Montana (and my apologies if I have overlooked any other notable Assisi freak). [Footnote:  36]  [Footnote:  36]  As reported in Time (Nov. 10, 1986), Mother Teresa of Calcutta called the Assisi debacle the most beautiful gift to God.

“Now, if the President of the Congregation were saying ‘for many’, rather than ‘for all’, some of those nice people just mentioned might get left out.  (In fact, they would ALL be left out.  The ‘many’, Christ’s Mystical Body, was not represented at the Assisi ‘pantheon’, nor could it have been.)  Saying ‘for many’ would surely mess up the whole plan, wouldn’t it?  Yes, Professor Max Zerwick wrote with wisdom, because those words ‘for many’ are absolutely ‘unsuitable’ and they definitely must yield to ‘for all’. Another thing: if the priest were facing towards God in the tabernacle and praying a silent Canon of the Mass, that would REALLY mess things up! ‘BUAN’, ‘VINO’, Zerwick, and the ICEL with its many international counterparts did all the necessary paper work; the ubiquitous Wojtyla now does the necessary leg work.  As St. Thomas observed, apostates always endeavor to sever others from the faith even as they have severed themselvesThe apostasy is rapidly becoming universal, which is Satan’s and Freemasonry’s plan for all men.

“Pope St. Pius X long ago foretold what is now happening. ‘Their real aims, their plots, the line they are following are well known to all of you ...  What they propose is universal apostasy ... it creeps insidious and hidden in the very veins of the Church ... the ways are hidden and darksome ...  Truly a spectacle full of sadness for the present and of menace for the future.’  (Encyclical ‘Editae Saepe’, May 26, 1910).”  (Patrick Henry Omlor, R.I.P.,  Questioning the Validity of McCarthy’s Case. # 12.  Ecumenical Movement EQUALS Universal Apostasy; emphasis added.)


Proper:
Proprium: universale respiciens inferiora, in quale accidentaliter et necessarie.
Proper: the universal in regards to its inferiors, as qualifying accidentally and necessarily.

psychobabble:
Double talk is also known as “psycho-babble” or “psychobabble”.

Psychobabble (a portmanteau of “psychology” or “psychoanalysis” and “babble”) is a form of prose using jargon, buzzwords and highly esoteric language to give an impression of plausibility through mystification, misdirection, and obfuscation. The term implies that the speaker of psychobabble lacks the experience and understanding necessary for proper use of a given psychological term.

(N.B.:  A portmanteau (plural: portmanteaux or portmanteaus) or portmanteau word is a combination of two (or more) words, or morphemes, into one new word. A portmanteau word typically combines both sounds and meanings, as in smog, coined by blending smoke and fog. More generally, it may refer to any term or phrase that combines two or more meanings. In linguistics, a portmanteau is defined as a single morph which represents two or more morphemes.

N.B.:  In linguistics, a morpheme is the smallest semantically meaningful unit in a language. The field of study dedicated to morphemes is called morphology. A morpheme is not identical to a word, and the principal difference between the two is that a morpheme may or may not stand alone, whereas a word, by definition, is a freestanding unit of meaning. Every word comprises one or more morphemes.)

Frequent usage can associate a clinical word with less meaningful buzzword definitions. Some psychological buzzwords have come into widespread use in business management training, motivational seminars, self-help, folk psychology, and popular psychology. Lay persons may overuse such words in describing life problems as clinical maladies when such nomenclature is not valuable, meaningful or appropriate.

Theodore Dalrymple defines the term as “the means by which people talk about themselves without revealing anything”.

Psychobabble is also a psychological term used to denote the misdiagnosis and misclassification of natural variation in human psychology as psychopathological, or mentally disordered, and is based upon the premise of exaggerated overmedicalization of physiological ailments to increase profits for the medical industry.

Basis of the term

The use of psychobabble reflects the idea that social and personal situations become more understandable through the use of complex, descriptive or special esoteric language. The word itself came into popular usage after the 1977 publication of “Psychobabble: Fast talk and quick cure in the era of feeling” by author and journalist Richard Dean Rosen.

He invented the word in 1975, and it featured in a cover story in the magazine “New Times”, titled “Psychobabble: the new language of candor”.

The book “Psychobabble” explores an explosion of psychological treatments and terminology, in both professional and non-professional settings. Rosen’s description is as follows:

“Psychobabble is a set of repetitive verbal formalities that kills off the very spontaneity, candour, and understanding it pretends to promote. It’s an idiom that reduces psychological insight to a collection of standardized observations, that provides a frozen lexicon to deal with an infinite variety of problems.”
Most professions develop a unique vocabulary which, with frequent usage, may become commonplace buzzwords. Psychology-practitioners may reject the “psychobabble” label when applied to the “ownership” of their special terminology. The vagueness inherent in many psychological concepts increases the use of psychobabble.

Some pejorative (derogatory) allusions to psychobabble imply that certain psychological concepts lack precision and eventually become meaningless or pseudoscientific. Science demands the testing of ideas in experiments where results are repeatable. In this context, the “psychobabble” label is pejorative in the implication that the language of psychology is often not based on scientifically proven concepts. In other cases, psychobabble can refer to the use of jargon to imply meanings beyond those accepted by scholars and trained practitioners.

In plain English, psychobabble is talk that has no real meaning.

In the final analysis, psychobabble is, at best, merely meaningless gibberish and gobbledygook, which insults a person's intelligence with its nonsense that is couched in truncated (cropped) vague, ambiguous, contradictory, equivocal, evasive, and indefinite terminology which is deliberately designed to say absolutely nothing while pretending to say something very important during a fit of insanity that is vomited out from nothing more than the proverbial “false creation, proceeding from the heat-oppressed brain.”  (William Shakespeare, “The Tragedy of Macbeth”,  1606 A.D., Scene: Scotland and England, Act II, Scene I, Macbeth’s dagger scene soliloquy.)

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Quiddity:

Quidditas: synonymum essentiae, quo respondetur quaestioni super rem "quid est ?'
Quiddity: a synonym of essences by which one answers the question about a thing, "what is it?"
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Real:

Definition:
As an adjective, in Scholastic Philosophy, real means:
1.  That to which existence belongs.
2.  That which act is existence.
3.  Anything that objectively exists and is not merely something thought about.
Scholastic Philosophy also uses the term real in metaphysics to mean:
In a very general sense in metaphysics real means the real; that to which existence belongs; that whose act is existence; an existing thing or some real principle or state, such as subjective potency, in an existing thing.
In summary, Scholastic Philosophy classifies real being as follows:
1.  God - ens a se - being from Himself.
2.  Substance - ens per se - being in itself.

3a.  Act - actual being.
3b.  Potency - potential being.

4a.  Complete being - ens quod - a whole.
4b.  Incomplete being - ens quo - an intrinsic principle or part or power of a being.

5.  Existence - esse - the to be:
        a.  Self-subsistent - Ipsum Esse - uncaused cause.
        b.  Subsistent - caused, existing in an essence.
        c.  Non-subsistent.

    Essence is then distinguished as Divine and finite, etc.

6a. Necessary being: It has four distinctions.
6b. Contingent being:  It hs four distinctions.

7a.  Absolute being:  It has three distinctions.
7b.  Relative being:  It has six distinctions.

8a.  Simply being.
8b.  Composite being.

Real - from the Latin “realis”, from “res” - “a thing”.
As an adjective, real means:
1.  True, not merely ostensible or nominal.
2.  Being actually such; not merely so-called.
3.  Genuine; authentic; not artificial.
4.  Having actual existence rather than imaginary existence.
5.  Actual rather than imaginary, ideal, or fictitious.
6.  Actually existing or occurring in fact; not imagined or supposed.
7.  Rightly so called; proper: a real man.
Synonyms:
actual
authentic
authenticated
bona fide
documented
existent
factual
genuine
incontestable
unquestionable
veritable

Roman Catholic:
Father Leslie Rumble, M.S.C., S.T.D., wrote an interesting article entitled: “Roman Catholic: A Protestant Term”.  You can find his interesting article in: “The Homiletic and Pastoral Review”, June, 1961, p. 850; source: HIST., c. 8, sect. 2, n. II.
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Sanctification of man:

Since, therefore, the sanctification of man is in the power of God Who sanctifies, it is not for man to decide what things should be used for his sanctification, but this is determined by Divine institution” (Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D., in Fossa Nuova, Italy], Doctor of the Church, Summa Theologica, Part III, Question 60, Article 5, Body).

Sign:
Signum:  id quod praeter speciem quam ingerit sensibus facit aliquid aliud in cognitionem devenire.
Sign: that which, besides the species produced in the senses, reveals the knowledge of something else.

Significatio ex Adjunctis:

    “Signification from the rest of the Rite and the Prayers around it”.


signify, signifies, signification, signified:

The term,  Significatio ex Adjunctis,  itself is not always used, but is a basic theological principal which is sometimes referenced by using only one word, or one or more similar words, such as:  significatio,  signify, signifies, signification, signified, or something similar.

Note: Theologically, a Sacrament must signify what it contains, and contain what it signifies.  Therefore, a Sacrament's Liturgical Rite, which is composed of very specific Prayers and Rubrics, must contain, within the Sacrament, specific significations with its Prayers and Rubrics which Prayers and Rubrics constitute it to be that specific Sacrament sine qua non, which Prayers and Rubrics make it distinct from all of the Prayers and Rubrics of each of the other Sacraments, as well as the Orders instituted by Jesus Christ in the Sacrament of Holy Orders, from each of these respective Orders.

This theological principle was used by Pope Leo XIII in his Encyclical Apostolicæ Curæ, Declaration of the Invalidity of Anglican Orders, Promulgated Friday, September 18, 1896.  For example:

“...the Anglicans themselves perceived that the first form was defective and inadequate. But even if this addition could give to the form its due signification, it was introduced too late, as a century had already elapsed since the adoption of the Edwardine Ordinal; for as the Hierarchy had become extinct there remained no power of ordaining.”  (Pope Leo XIII, Encyclical “Apostolicæ Curæ”, Declaration of the Invalidity of Anglican Orders, Promulgated Friday, September 18, 1896.)
A New York publication wrote:  “In other words, since it is the proper function of the sacramental form to limit the matter of the sacrament to a particular signification, it is necessary that the words of which the said form is made up should exactly express the thing to be signified. For the form being an intrinsic cause, or constitutive element, exerts its causality by sharing its own nature with, and joining it to, that of the matter. 'Forma per se ipsam facit rem esse in actu, cum per essentiam suam sit actus', the form by giving itself (i. e., not by effecting something outside itself), causes the composite thing to be of a determined nature; for it is in itself essentially of a determined nature. [3]   [Footnote 3:  Summa, I. p., q. 76, a. 7.:    This means: Saint Thomas Aquinas, O.P., Summa Theologica, Part I, Question 76, Article 7.].  If, therefore, the words of which the sacramental form consists have not of themselves a definite signification, they cannot possibly by their union with a sensible element (or matter) of equally indefinite meaning constitute an effectual (practicum) symbol, which at once signifies that definite grace which it produces, and produces that definite grace which it signifies.” (“Commentary on the Bull ‘Apostolicae Curae’”, Part III, Defect of Form and Intention, The Ceremony and the Essential Rite of the Sacrament, Defect of Form and Intention.  Found in:  “A Last Word on Anglican Ordinations, Being an Exposition of the Pontifical Bull ‘Apostol1cae Curae’, Containing a Complete Refutation of All the Objections Raised Against the Papal Decision”, by the Rev. S. M. Brandi, S.J., Rome, [Italy] with a special brief from the sovereign pontiff approving the work, and Notes by the Rev. Sydney F. Smith, S. J. London, [England]. Only Authorized English Version.  “The American Ecclesiastical Review”, New York, 1897, page 85.)

This theological principle is also found in a number of places in the Vindication of the Bull Apostolicæ Curæ,   by the Cardinal Archbishop and Bishops of The Province of Westminster in Reply to the Letter Addressed to them by the Anglican Archbishops of Canterbury and York, 1898, wherein the term signification  (referenced to:    Significatio ex Adjunctis) is used 16 times, as in this example:

“The pronouncement of the Bull falls into three divisions. First, the essential part of the original Anglican rite, or what purports to be such, is examined to see if it contains words and ceremonies  capable of bearing the definite signification required.” (Vindication of the Bull Apostolicæ Curæ   [Op. Cit.], “17. Statement of Defects in Anglican Ordinations”. page 34.)

Sine qua non:
sine qua non:  literally:  without which not.  That which is absolutely indispensable or essential.

Sine qua non or condicio sine qua non (plural: condiciones sine quibus non) refers to an indispensable and essential action, condition, or ingredient.

In matters of jurisprudence it is a legal term for "[a condition] without which it could not be"; or "but for..."; or "without which [there is] nothing".

Sine qua non causation is the formal terminology for but-for causation.


Species:
Species: universale respiciens inferiora numero distincta, in quid complete.
Species: the universal in regards to its inferiors numerically distinct, with complete quiddity.

Substance:
Substantia: id cui competit esse in se et non in alia sicut in subiecto.
Substance: that to which it belongs to be in itself and not in another as in a subject.

Substantially:
Substantiallyadjective  -   the essence or essential element of a thing; pertaining to the essence of a thing; having substance or capable of being treated as a fact.
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Take away the Mass and destroy the Church:

Refer toTolle Missam, Tolle Ecclesiam

Theology:
Theologia: scientia de Deo ex Revelatione procedens.
Theology: science of God proceeding from Revelation.

“The Shoes of the Fisherman”:
Explanation at:  Ostpolitik.

To be:
Esse: id quo ens est, vel exsistit.
To be: that by which the being is, or exists.

Tolle Missam, Tolle Ecclesiam:
Tolle Missam, Tolle Ecclesiam: take away the Mass, take away the Church.  This means that when the Catholic Mass is destroyed, the Catholic Church is automatically destroyed!

Martin Luther knew this and is alleged to have taught this principle.  And when heretics apply this heretical axiom of Luther to the process of gradualism - making these changes gradually, not all at once - they have great success as the past 50 years have proven!

But in order to totally destroy the Catholic Traditional Mass, the Catholic Traditional liturgical rite for the  Valid        Consecration of Catholic Traditional Bishops had to be destroyed because, without  validly     Consecrated Catholic Bishops, there can not be any  validly     Ordained Catholic Traditional Priests to Offer the  Valid       Catholic Traditional Mass and Administer the  Valid       Catholic Traditional Sacraments.


Traditio Instrumentorum:
Traditio Instrumentorum:
“3. All agree that the Sacraments of the New Law, as sensible signs which produce invisible grace, must both signify the grace which they produce and produce the grace which they signify. Now the effects which must be produced and hence also signified by Sacred Ordination to the Diaconate, the Priesthood, and the Episcopacy, namely power and grace, in all the rites of various times and places in the universal Church, are found to be sufficiently signified by the imposition of hands and the words which determine it. Besides, every one knows that the Roman Church has always held as valid Ordinations conferred according to the Greek rite without the traditio instrumentorum; so that in the very Council of Florence, in which was effected the union of the Greeks with the Roman Church, the Greeks were not required to change their rite of Ordination or to add to it the traditio instrumentorum: and it was the will of the Church that in Rome itself the Greeks should be ordained according to their own rite. It follows that, even according to the mind of the Council of Florence itself, the traditio instrumentorum is not required for the substance and validity      of this Sacrament by the will of Our Lord Jesus Christ Himself....”

“4.  ......It follows as a consequence that We should declare, and in order to remove all controversy and to preclude doubts of conscience, We do by Our Apostolic Authority declare, and if there was ever a lawful disposition to the contrary We now decree that at least in the future the Traditio Instrumentorum is not necessary for the   validity. of the Sacred Orders of the Diaconate, the Priesthood, and the Episcopacy.” the Sacred Orders of the Diaconate, the Priesthood, and the Episcopacy.”  (Pope Pius XII, Eugenio Pacelli [Thursday, March 2, 1939 - Thursday, October 9, 1958], First Sunday of Advent, November 30, 1947, Apostolic Constitution Sacramentum Ordinis, On the Sacrament of Order, First Sunday of Advent, November 30, 1947; ¶¶ 3 - 4; emphasis added.)


Transubstantiation:
By Transubstantiation is meant the substantial conversion expressed by the term itself.  The term Transubstantiation itself was used for the first time by Archbishop Hildebert of Tours, a.k.a. Hildebert of Lavardin, a.k.a. Hydalbert, or Gildebert, or Aldebert  [b. c. 1055 - d. Monday, December 18, 1133], Archdeacon of Le Mans [1091 A.D.], Bishop of Le Mans [1096 A.D.] and Archbishop of Tours [1125 A.D.], in about the year 1097 A.D.).

Chapter IV, On Transubstantiation. And because that Christ our Redeemer declared that which He offered under the species of bread to be truly His own Body, [14] [Footnote 14:  Matt. xxvi. 26; Mark xiv. 22; Luke xxii. 19; John vi. 48; I Cor. xi. 24: Matthew 26:26; Mark 14:22; Luke 22:19; John 6:48; 1 Corinthians 11:24.] therefore has it ever been a firm belief in the Church of God, and this Holy Council doth now declare it anew, that by the Consecration of the bread and of the wine a conversion is made of the whole substance of the bread into the substance of the Body of Christ our Lord, and of the whole substance of the wine into the substance of His Blood; which conversion is by the Holy Catholic Church, suitably and properly, called ‘Transubstantiation’.   (Canon 2.)

Canon 2.  If anyone saith that, in the Sacred and Holy Sacrament of the Eucharist, the substance of the bread and wine remains conjointly with the Body and Blood of our Lord Jesus Christ, and denieth that wonderful and singular conversion of the whole substance of the bread into the Body, and of the whole sub stance of the wine into the Blood, the species only of the bread and wine remaining which conversion indeed the Catholic Church most aptly calls ‘Transubstantiation’; let him be anathema   [anathema sit]”.   (Roman Catholic Council of Trent, Session XIII [13], Thursday, October 11, 1551, Decree Concerning the Most Holy Sacrament of the Eucharist, Chapter IV, On Transubstantiation; plus - Canon 2.)
Transubstantiation A Total Conversion.

This conversion, then, is so effected that the whole substance of the bread is changed by the power of God into the whole substance of the body of Christ, and the whole substance of the wine into the whole substance of His blood, and this, without any change in our Lord Himself. He is neither begotten, nor changed, not increased, but remains entire in His substance.

“This sublime mystery St. Ambrose thus declares: ‘You see how efficacious are the words of Christ. If the word of the Lord Jesus is so powerful as to summon into existence that which did not exist, namely the world, how much more powerful is His word to change into something else that which already has existence?’ [a] [Footnote a: These words are from the work De Sacr. Lib. iv, c.2: On the Sacraments, Book 4, chapter 2.]

“Many other ancient and most authoritative Fathers have written to the same effect. ‘We faithfully confess’, says St. Augustine, ‘that before consecration it is bread and wine, the product of nature; but after consecration it is the body and blood of Christ, consecrated by the blessing’ [63] [Footnote 63: Quoted in Gratian, p.3, dist. ii, c. 41.]. ‘The body’, says Damascene, ‘is truly united to the Divinity, that body which was derived from the virgin; not that the body thus derived descends from heaven, but that the bread and wine are changed into the body and blood of Christ.’ [64] [Footnote 64: De Fid. Orth. Lib. iv, c. 13: On the Orthodox (i.e. Traditional) Faith, book 4, chapter 13.]

“This admirable change, as the Council of Trent teaches, the Holy Catholic Church most appropriately expresses by the word ‘Transubstantiation’ [65] [Footnote 65: Sess. xiii. c. 4; can. 2:  Session 13, October 11, 1551, Decree Concerning the Most Holy Sacrament of the Eucharist, Chapter 4, On Transubstantiation, Canon 2.]

“Since natural changes are rightly called transformations, because they involve a change of form; so likewise our predecessors in the faith wisely and appropriately introduced the term ‘Transubstantiation’, in order to signify that in the Sacrament of the Eucharist the whole substance of one thing passes into the whole substance of another.”  (“The Catechism of the Council of Trent for Parish Priests”, Issued by Order of Pope Saint Pius V, Translated by John A. McHugh, O.P., S.T.M., Litt.D., and Charles J. Callan, O.P., S.T.M., Litt.D., Part II, The Sacraments, The Eucharist, Transubstantiation, pages 238-239).


Truth:
Because “God is Truth.” (Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D., in Fossa Nuova, Italy], Doctor of the Church, “Summa Theologica”, Part I, Question 16, Article 5; “Summa Theologica”, Part II-II, Question 93, Article 2, Reply to Objection 2. “Summa Contra Gentiles”, Book I, Chapter 60), and because God can neither deceive or be deceived. And because, by nature and by definition, “Truth cannot be Truth’s  contrary”  (Saint Thomas Aquinas, O.P., “Summa Contra Gentiles”, Book V, Chapter 8); therefore:  “Every Truth without exception, and whoever may utter it, is from the Holy Ghost”.  (Saint Thomas Aquinas, O.P., “Summa Theologica”, Part I-II, Question 109, Article 1, Reply to Objection 1; emphasis added).

Truth; True:
Definition:
Truth - a noun.  From the Anglo-Saxon tréow, tryw, truth, preservation of a compact, from a Teutonic base Trau, to believe.

In Scholastic Philosophy, Truth means:

1.  General Truth:  In its general senseGeneral Truth is the conformity of the mind with a thing.

2.  Logical Truth:  In its principle sense:  True knowledge; Truth of thought.  Logical Truth is the conformity of the mind with a thing; the adequation of the mind with a thing; the assent to what is and the denial of what is not; a relation between the knower and the known.

Veritas Logica: adequatio intellectus ad rem.
Logical Truthconformity  of intellect to thing.

3.  Ontological / Metaphysical Truth: conformity  of thing(s) with the mind; intelligibility of things.

3a.  Per se - essentially - the thing or its form is true according to its  conformity  to the idea of its maker; a relation between the thing itself, as it exists, and the idea of it, as conceived by God.

3b.  Per accidens - accidentally - it is true to anyone who can know it.

Veritas Ontologica: adequatio rei ad intellectum.
Ontological Truthconformity  of thing to intellect.

4.  Moral Truth:   conformity  of formal speech with one's mind; truthfullness; veracity; a relation between the knower and the outward expression which he gives to his knowledge.

Note:  In each case this relation is, according to Scholastic Philosophy, one of correspondence,  conformity,  or agreement - adoequatio:
Objection 2. Further, according to the Philosopher (Ethic. iv, 7), truth is a virtue distinct from justice. Truth therefore does not appertain to the idea of justice.

Reply to Objection 2. The truth of which the Philosopher is speaking in this passage, is that virtue whereby a man shows himself in word and deed such as he really is. Thus it [Truth] consists in the conformityof the sign with the thing signified; and not in that of the effect with its cause and rule: as has been said regarding the truth of justice.”  (Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D. in Fossa Nuova, Italy], Doctor of the Church, Summa Theologica, Part I, Question 21: The justice and mercy of God; Article 2. Whether the justice of God is Truth?, Objection 2; Reply to Objection 2; emphasis added.)

5.  Basic Truth:  an immediately known proposition in a demonstration which proposition is appropriate to the topic of the demonstration.

6.  Truths of Events: distinctions for the purpose of analytic criticism:

6a.  Historical Truth:  the fact of the occurance of some event which includes the fact of the competence and veracity of the witness(es) to it.

6b.  Philosophical Truth:  the ultimate explanation of some event; specifically the reason why some historical event is regarded as beyond the natural order of phenomena and beyond the power of nature.

6c.  Theological Truth:  the reference of some event to God as its author, because it and its circumstances are worhty of God in purpose and manner of performance.

References include:  Saint Thomas Aquinas, O.P., Summa Theologica, Part I, Treatise on Sacred Doctrine, Question 1. The nature and extent of sacred doctrine, Article 1:  Whether, besides philosophy, any further doctrine is required?, and Article 2: Whether sacred doctrine is a science?

Truth:

Veritas: adequatio rei et intellectus.
Truthconformity  of thing and intellect.
True:
Verum: ens relate ad intellectum.
True:  being in relation to the intellect.
As a noun, using non-Scholastic Philosophy terminology, Truth also means:
1.  The quality or state of being true.
2.  Conformity,  with fact or reality.
3.  Verity.
4. Being in accord with fact or reality.
5. Fidelity to an original or to a standard or ideal.
6.  A verified or indisputable fact, proposition, principle, or the like.
7.  The state or character of being true.
8.  Actuality or actual existence.
Synonyms:
accuracy
authenticity
candor
correctness
earnestness
factuality
factualness
frankness
genuineness
honesty
rightness
sincerity
truthfulness
validity
veracity
verity
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Uniate Catholic:

In general, Uniate (sometimes spelled Uniat) Catholics are those members of the Eastern Rites which are in Union with Rome in contradistinction to the Eastern Rite Orthodox who are not in Union with Rome.  Before Synod Vatican 2, the Liturgies of both the Uniate Eastern Rite Catholics and the Eastern Rite Orthodox were the same.  Historically, from time to time, sometimes one or more Uniate Eastern Rite Catholic Patriarchs (and all of the Clergy - Priests and Prelates) would, as the expression goes, roll up the Papal Flag for a time period, because of some serious problems various Popes gave them.

Uniat Churches. Uniats are Eastern Christians who hold the same doctrine as the Western Church (i.e., Catholics of Western Europe, America, and countries depending on them), but have very different rites and discipline. Their liturgies follow one or other of the great Eastern rites (those of Antioch, Alexandria, Byzantium, or their derivatives), and they usually have a married clergy. All the main groups of Non-Uniat churches have corresponding groups of Uniats, i.e., those of their former members who have in the course of centuries (particularly in the 16th and 17th) reacknowledged their allegiance to the Pope; their names are different in some cases, but the reference letters, A, B, C, etc., in the following list show the connection with the Non-Uniat Churches (q.v.):

A. Byzantine Uniats, so called because they all use the Rite of Constantinople (Byzantium), are subdivided into 6 groups:

1. Greeks (in Constantinople, Athens, etc.);
2. Melchites (q.v.; in Syria and Egypt);
3. Georgians (Constantinople);
4. Rumanians;
5.  Italo-Greeks (q.v.; in Southern Italy; never schismatic);
6.  Ruthenians (q.v.; in Western Russia, Hungary; many in the United States).
B. Chaldees (Iraq).
C.  Copts (Egypt).
D. Abyssinians.
E.  Catholic Syrians.
F.  Uniat Church of Malabar (India).
G.  Uniat Armenians.
H.  Uniat Bulgarians. To these must be added:

J. Maronites (q.v.; in Syria; apparently they never were Schismatics).”  (Conde B. Pallen, Ph.D., LL.D., John J. Wynne, S.J., S.T.D., et Alii, “The New Catholic Dictionary”, 1929, Imprimatur: Patrick Cardinal Hayes, Tuesday, October 1, 1929,  pages 979 d - 980 a.)

Note:  Ruthenians also include the Ukrainian Uniate Catholics.  Perhaps the most famous of which being Patriarch Kyr Josyf Cardinal Slipyj?

V>


Valid; Validity; Validly:

Definition:
Valid: - adjective.  From the Latin validus - strong.
1.  (of a reason, argument, etc.) well based or logical.
2. legally binding or acceptable.
In Scholastic Philosophy, valid means:
Having legal force; morally as well as legally binding.
Sound; based on evidence and capable of withstanding criticism.
According to the rules of Logic, as valid reasoning.
Effective.


ValidReal; True;  sound; strong; powerful; well grounded on principles or evidence; able to withstand criticism or objection, as an argument; effective; cogent; robust; opposed to  invalid.

Validity: noun.

In Scholastic Philosophy, validity means:

The state or quality of being valid, sound, or binding; opposed to invalidity.
Validly:  adverb.  In a valid manner; really; truly; correctly; rightly; cogently; effectively; opposed to invalidly.
Synonyms for valid:
bona fide
cogent
convincing
credible
defensible
effective
forceful
justifiable
legitimate
logical
potent
powerful
rational
reasonable
solid
sound
strong
viable
weighty
well founded
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Where is the New Theology leading us?:

La nouvelle théologie où va-t-elle?    Where is the New Theology Leading Us?

What the NEW Theology is, namely a very vile heresy, was briefly explained by Father Garrigou-Lagrange, O.P.  The reason why it is so very important for every adult Catholic to read about this is because of the fact that this heresy had infected many of the experts, called periti, at Synod Vatican 2!  This fact explains why all of the 16 documents of Synod Vatican 2 are contaminated with the heresy of the NEW Theology!  The text for this brief article is at: http://www.traditionalcatholicmass.com/home-m105.html
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Below Are A Few of the Many Faces of the
Satanic.Synod Vatican 2 pseudo-church


















Above Are A Few of the Many Faces of the
Satanic.Synod Vatican 2 pseudo-church



Catholics who love the Truth, are able to see:

Valid, Lawful Catholic Mass, Valid, Lawful Catholic Sacrament and also Invalid, Unlawful anti-Catholic mass, Invalid, Unlawful anti-Catholic sacrament

Catholics who DO NOT love the Truth, are UNABLE to see:

Valid, Lawful Catholic Mass, Valid, Lawful Catholic Sacrament and also Invalid, Unlawful anti-Catholic mass, Invalid, Unlawful anti-Catholic sacrament

“Because they receive not the love of the Truth, that they might be saved. Therefore, God shall send them the operation of error, to believe lying:  That all may be judged who have not believed the Truth.” (2 Thessalonians 2:10-11.)
 

Really Only One Reason WHY YOU Should Know the Truth!





I really do not want to know what the Truth is, this way this way I do not have to be responsible and I can plead ignorance on the Day of Judgement.

ON THE CONTRARY

Affected ignorance does not excuse from guilt, but rather aggravates it since it shows that a man is so strongly attached to sin that he wishes to incur ignorance lest he avoid sinning.”  (Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D. in Fossa Nuova, Italy], Doctor of the Church: “Angelic Doctor”, “Common Doctor”; “Summa Theologica”, Part III, Question 47, Article 5, Reply to Objection 3.)






Question:

Why are we burning in the fires of Hell, Lord? We are your faithful Bishops of the Catholic Church. We have all of our documents to prove who we are!

Answer:

You are NOT Bishops, but LAYMEN, .invalidly.ordained. in the .Satanic. Synod Vatican 2 pseudo-church .by.Pastors formed by Hell. .Your .invalid. masses andinvalid. sacraments.. sent millions and millions of ignorant Catholics to Hell. since. your anti-Catholic rituals, for the fake mass and fake sacraments, .made up by Satan and his human agents,can NOT save anyone! .Your documents are worthless and only prove your guilt.. You despised My laws and destroyed everything Catholic..You ignored My warning of 1902 about the NEW mass. . Anathema sint!.  .Be thou anathema!





The Blessing
V. Sit + Nomen Domini benedictum.
R. Ex hoc nunc, et usque in saeculum.
V. Adjutorium nostrum in
Nomine Domini.
R. Qui fecit cœlum et terram.
V. Benedicat vos, Omnipotens Deus:
V. Pa + ter, et Fi + lius, et Spiritus + Sanctus, descendat super vos, et maneat semper.
R. Amen.
V. Blessed + be the Name of the Lord.
R. Now and for ever more.x
V. Our help is in the Name of the Lord.
mm
R. Who made Heaven and earth.
V. May Almighty God Bless thee:x
V. The Fa + ther, the + Son, and the Holy + Ghost, descend upon thee, and always remain with thee.
R. Amen.

Our Blessed Mother asks Catholics to
Pray her Traditional Rosary daily.
The Rosary will really make a
Powerful difference in Your Life!

The Memorare
Remember, O most gracious Virgin Mary, that never was it known that anyone who fled to thy protection, implored thy help or sought thy intercession, was left unaided. Inspired by this confidence, I fly unto thee, O Virgin of virgins, my Mother. To thee do I come; before thee I stand, sinful and sorrowful. O Mother of the Word Incarnate despise not my petitions, but in thy mercy hear and answer me. Amen. 
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