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Editorials

From the Desk of
Patriarch Jacobus Maria DeJesus, D.D.
 
Knowledge
 
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, Doctor of the Church, Oracle of the 12th Century, Mellifluous [soothing sound] Doctor, Probable Author of the very popular Memorare Prayer; Letters)..


Contents
F-1’s Failure:  F-1’s Claim: The Failure of the Cross

An Excerpt from the Following

Transcripts of F-1 Talk on the Thursday, September 24, 2015

Editorial Commentary, Introduction

Redemption and Eternal Salvation Came By The Sacrifice of Christ on the Cross

Part One

The Throne of Grace and Mercy

The HighPriesthood of Jesus Christ

Gratia et Misericordia, Grace and Mercy

Part Two, The Victories of the Cross of Christ

Redemption and Eternal Salvation Came By The Sacrifice of Christ on the Cross

The Sacrifice of Christ on the Cross Is the Only Source of Sanctifying Grace for the Seven Sacraments

The Holy Sacrifice of the Mass Is the Mystical Unbloody Renewal Of the Bloody Sacrifice of Christ on the Cross

Roman Catholic Doctrines on The Holy Sacrifice of the Mass

Roman Catholic Canons on The Holy Sacrifice of the Mass

 
In Hoc Signo Vinces, In This Sign Conquer

Christianization of Much of Western Europe and Other Countries by Catholic Missionaries

Part Three, Finding of The Holy Cross

May  3, Feast Day of The Finding of the Holy Cross

Part Four, May 3, The Propers of the Holy Sacrifice of the Mass, Feast Day For the Finding of the Holy Cross

September 14, The Feast Day of the Exaltation of the Holy Cross

Part Five, Adoration (Veneration) of the Cross
 


Part Seven, Usage of The Sign of the Cross

 
The Sign of the Cross in the Rite of Exorcism

The Sign of the Cross in the Sacrament of Baptism

The Sign of the Cross in the Sacrament of Penance
 

Part Nine, What Does The Catechism of the Council of Trent for Parish Priests Teach About The Cross?


Part Ten, Canon Law
 

Part Eleven, Our Running Commentary on:  Fake F-1's Heretical Talk: The Failure of the Cross

The Blessing

The Memorare


F-1’s FailureF-1’s Claim: The Failure of the Cross
 



An Excerpt from the Following

“The cross shows us a different way of measuring success. Ours is to plant the seeds. God sees to the fruits of our labors. And if at times our efforts and works seem to fail and not produce fruit, we need to remember that we are followers of Jesus Christ and his life, humanly speaking, ended in failure, the failure of the cross.

Transcripts of F-1 Talk on the Thursday, September 24, 2015

(N.B.:  We have compared the text of the transcripts from several different sources.  All of the transcripts We have found give the same exact text, which follows.)



The following is from some different, but identical, transcripts
of the Thursday, September 24, 2015, Vespers Sermon. (Talk)
It was given in Saint Patrick’s Cathedral, New York City.
In talking to a crowd of people,
The .automatically. excommunicated. Apostate. and .Modernist. Heretic,
Fake F-1 Blathered what the different, but identical, transcripts, recorded.

I would like to express two sentiments for my Muslim brothers and sisters: Firstly, my greetings as they celebrate the feast of sacrifice. I would have wished my greeting to be warmer. My sentiments of closeness, my sentiments of closeness in the face of tragedy. The tragedy that they suffered in Mecca.

In this moment, I give assurances of my prayers. I unite myself with you all. A prayer to almighty god, all merciful.

This beautiful cathedral of St. Patrick's, built over many years through the sacrifices of many men and women is a symbol of the work of generations of American priests and religious and faithful who helped build up the church in the United States.

Many priests and religious in this country that have not only in education but in other areas have had a central role assisting parents in handing down to their children the food that nourishes them for life. Many did so at the cost of extraordinary sacrifice and with heroic charity.

I think, for example, of saint Elizabeth Ann Seton, who founded the first free catholic school for girls in the United States or in saint John Neumann, the founder of the first system of catholic education in this country.

This evening, my brothers and sisters, I have come to join you in prayer that our vocations as priests will continue to build up the great edifice of God's kingdom in this country.

I know that, as a the presbyterate in the midst of god's people, you recently have suffered greatly in the not distant past by having to bear the shame of some of your brothers, brothers who have harmed and scandalized the church in the most vulnerable of her members.

In the words of the book of revelation, I know well that you have come forth from the great tribulation and I accompany you at this time of pain and difficulty. And I thank god for your faithful service onto his people, doing so in helping you to preserve on the path of fidelity to Jesus Christ.

And I would like to offer two brief reflections. The first concern is of the spirit of gratitude. The joy of men and women who love god attracts others to him. Priests and religious are called to find and radiate lasting satisfaction in their vocation. Joy springs from a grateful heart.

Truly, we have received much, so many graces, so many blessings. And in this, we rejoice. It will do us good to think back on our lives with the grace of remembrance.

Remembrance of when we were first called, remembrance of the road traveled, remembrance of graces received. And, above all, remembrance of our encounter with Jesus Christ so often along the way.

Remembrance of the amazement which our encounter with Jesus Christ has awakened in our hearts.

Sisters, brothers, priests and religious to seek the grace of remembrance so as to grow in the spirit of gratitude. Perhaps we need to ask ourselves: are we capable of counting our blessings? Or have I forgotten them?

A second area is the spirit of hard work. The grateful heart is spontaneously impelled to serve the lord and to find expression in a life of commitment to our work. Once we realize how much god has given us, we learn that a life of sacrifice, of working for him and for others, becomes a privileged way, a privileged way of responding to his great love.

Yet, if we are honest, we must recognize how easily this spirit of generous self-sacrifice can be dampened. There are a couple of ways that this can happen. And both are examples of the spiritual worldliness which weakens our commitment to serve as dedicated men and women.

And it diminishes the wonder of our first encounter with Christ. We can get caught up in measuring the value of our apostolic works by the standards of efficiency, good management and outward success, which govern the business world.

Not that these things are unimportant, of course. But we have been entrusted with a great responsibility, and this is why god's people rightly expect accountability from us but the true worth of our apostolate is measured by the value it has in god's eyes, to see and evaluate things from god's perspective, calls for constant conversion in the first days and years of our vocation and, need I say, it demands great humility.

The cross shows us a different way of measuring success. Ours is to plant the seeds. God sees to the fruits of our labors. And if at times our efforts and works seem to fail and not produce fruit, we need to remember that we are followers of Jesus Christ and his life, humanly speaking, ended in failure, the failure of the cross.

Another danger -- another danger emerges when we become jealous of our free time, when we think that surrounding ourselves with worldly comforts help us to serve better. The problem with this way of reasoning is that it can blunt the power of god's daily call to conversion, to encounter with him.

Slowly but surely, it diminishes our spirit of sacrifice, our spirit of renunciation and our spirit of hard work. It also alienates people who suffer material poverty and who are forced to make greater sacrifices than those that we make ourselves.

Rest is needed, as are moments of leisure and self-enrichment, but we need to learn to rest in a way that deepens our desire to serve with generosity. Closeness to the poor, the refugee, the immigrant, the sick, the exploited, the elderly living alone, prisoners and all god's other poor, will teach us a different way of resting, one which is more Christian and generous.

Gratitude and hard work, these are two pillars of the spiritual life which I have wanted to share with you this evening. With you, the priest and religious men and women this afternoon.

I thank you for your prayers and your work and for the daily sacrifices that you make in the various areas of your apostolate. Many of these are known only to god, but they bear rich fruit for the life of the church.

I would especially like to thank and express my esteem and gratitude to the religious women of the United States.

What indeed -- what would the church be without you? Women’s strength, fighters, with that spirit of courage which puts you on the front lines in the proclamation of the gospel. To you, religious women, sisters and mothers of this people, I wish to say thank you.

A big thank you and to tell you that I love you very much. I know that many of you are on the front lines in meeting the challenges of adapting to an evolving pastoral landscape, like Saint Peter, I ask you, that regardless of the difficulties and trials that you face, be at peace and respond to them as Christ did. He gave thanks to the father, took up his cross and looked forward.

Dear brothers and sisters, in a few moments, we will sing the Magnificat. Let us commend to our lady the work we have been entrusted to do. Let us join her in thanking god for the great things he has done. And for the great things he will continue to do in us and in those whom we have the privilege to serve.

(N.B.:  A number of videos of this event show a hearty round of applause from the audience at the conclusion of the above.)

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Editorial Commentary
Introduction
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Redemption and Eternal Salvation
Effected by the Eternal High Priest,
Jesus Christ, On the Altar of the Cross
..
Part One
..

The Throne of Grace and Mercy
(Hebrews 4:16)


The HighPriesthood of Jesus Christ

Chapter the Second
The Bloody Sacrifice of the Cross

6. The HighPriesthood of Jesus Christ.

As the Representative of the whole human race, Jesus Christ rendered to the offended majesty of God a satisfaction equalling and far exceeding the guilt, in order to take away the sin which was the cause of the separation and enmity existing between heaven and earth. Hence, as Mediator between God and man (I Tim. 2:5), He established peace, consummated the work of reconciliation, and that too, by the Cross, that is, by the bloody death of the Cross, inasmuch as He offered Himself and His life as a propitiatory sacrifice. Christ's death on the Cross is, therefore, a sacrifice in the strictest sense of the word - truly a death offered in sacrifice and truly a victim. It follows from this that, as Christ during His mortal life on earth exercised the Priestly office, i. e., as He really and truly offered sacrifice, He must also be really and truly a Priest; for only a Priest can and may offer sacrifice. - A closer consideration of the Priesthood of Christ will prepare the way to a clearer understanding of the Sacrifice of the Cross.

I. Jesus Christ is “the great HighPriest” (  Hebr. 4:14) for the whole human race. The truth and dignity of the Priesthood of Christ is circumstantially and diversely set forth by the Apostle in his Epistle to the Hebrews (Chap. 4:10). In what do the essence of the Priestly Office, the vocation and the mission of the Priest consist? "For every highpriest taken from among men is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins" (Heb. 5:1). Accordingly, the Priest is destined and qualified to be a Mediator between God and the people; consequently, to render to the Divine Majesty by sacrifice and prayer due honor and suitable atonement for sin, and to purify and sanctify men by dispensing Grace and heavenly blessings. [1]  The proper and essential office of the Priest is the offering of sacrifice; the position, rank and prerogatives of the priesthood are

[1] All these qualifications are indicated in the name sacerdos (sacrum vel sacra dans). Therefore by a Priest is meant a consecrated person (persona sacra), who by virtue of his Ordination is empowered and called to impart that which is Holy (sacra dare as dispensator mysteriorum Dei -- 1 Cor. 4:1). In the next place the Priest is sacra dans - offerens Deo, in so far as he performs the acts of Divine Worship (Sacrifice and psalmody); - then he is also sacra dans - ministrans vel distribuens hominibus, in so far as he imparts Grace to men by Administering the Sacraments and Sacramentals.  -  Sacerdos . . . quasi sacrum dans : sicut enim rex a regendo, ita sacerdos a sanctificando vocatus est; consecrat enim et sanctificat (S. Isid. Hispal. Etymolog. 1. 8, c. 12, n. 17). - Cf. S. August. Enarrat. in Ps. 44, n. 17.)
6. The HighPriesthood of Jesus Christ. page 43

measured and judged by the nature of the sacrifice. Now, since Christ offered an infinitely precious Sacrifice of adoration, propitiation, thanksgiving and petition, whereby He procured to God all honor and glory, and to man Grace and Salvation, He is "the great Highpriest" of the whole human race. Therefore, Christ is not a Priest of the same order as those, who before His coming were invested with the Priestly Office, or who after Him exercise the same: He is, indeed, the most exalted and the most perfect Priest; His Priestly power is so extensive and so complete, that it cannot be imparted to a mere creature. His Divine-human Priesthood is the fountain of all the Priestly powers and all the Divine Graces that ever were or may hereafter be imparted to a mere mortal; He is the Eternal HighPriest Who at all times saves all those who by Him approach to God. He is the HighPriest for all men and for all times. "There were of course Priests before Him and there are Priests after Him. But the former were destined only to prefigure, by the sacrifices they offered, the one great Sacrifice of Jesus Christ, in order thereby to preserve in mankind faith in the promised Redeemer. The Priests of the New Law do not approach the Altar in their own name and person, but in the Name and in the Person of Jesus Christ; and it is He Who by them and in them exercises the Priestly Office, continually representing His great Sacrifice to the Father. Thus, He is in truth, the ONE [and ONLY] HighPriest for the whole human race." [2]

2. It is God Himself Who imparts His powers to the Priest. No one can and no one may venture to exercise the Priestly Office, if he has not been chosen and invested therewith by God. "Neither doth any man take the honor (of Priesthood) to himself, but he that is called by God, as Aaron was" (Heb. 5:4). It is self-evident that Christ is a Priest, not according to His Divine, but according to His human nature; for it is only by acts of His Sacred humanity that He can perform the part of Mediator and Priest. "So Christ also did not glorify Himself that He might be made a HighPriest" (Heb. 5:5), but God has constituted Him a HighPriest forever, and that with a solemn oath: "The Lord hath sworn, and He will not repent: Thou art a Priest forever according to the Order of Melchisedech" (Ps. 109:4).

The vocation and selection of Christ for the dignity of HighPriest was already contained in the eternal decree of God that His Divine Son should redeem the world by means of the Sacrifice of the Cross. His installation into the Office of HighPriest took place at the first moment of the Incarnation. Namely, as soon as the human nature was created and hypostatically (personally) united to the Eternal Word, the God-Man undertook, in cheerful obedience to the will and decree of His Heavenly Father, the task and mission of offering His precious life on the Cross as a sacrifice for the world, whereby the ancient sacrifices were not only replaced but far surpassed.  This is touchingly expressed by St. Paul quoting and explaining the words of the Prophet (Ps. 39, 7-9. Heb. 10, 5-7).

[2] Kleutgen, Predigten, 1. Abth., pp. 81-82.
Page 44.   I.  Dogmatical and Ascetical Part.

After depicting the impotency and the inadequateness of the priesthood of the Old Law and of its sacrifices, the Apostle continues : "Wherefore when Christ cometh into the world (that is, at the first moment of the Incarnation).  He saith to God: Sacrifice and oblation (these empty figures of future goods) Thou wouldst not; but a body Thou hast fitted to Me (for sacrifice). Holocausts for sin did not please Thee. Then, said I, behold I come: at the head of the book it is written of Me: that I should do Thy will, O God (by the sacrifice of Myself) !" These words constitute the vow of Christ's sacrifice, that is, the solemn formula in which He vowed to His Heavenly Father, by the Sacrifice of the Cross "to re-establish all things that are in Heaven and on earth" (Eph. 1:10). Therefore, the Apostle adds: "In this Will we were sanctified once for all by the Sacrifice of the Body of Jesus Christ," that is, by the one offering of His bloody atoning sacrifice, which was of Infinite value and merit. Christ has acquired for us all Grace and Sanctification, in obeying with His human will the Divine Will of His Father - even to the death of the Cross.

3. Jesus Christ was infinitely worthy of being clothed and adorned with the most eminent dignity of HighPriest. The Priest, by his Office, is Mediator between God and man: it is chiefly by the Offering of Sacrifice that he is to Glorify God and to reconcile man to Him, and to obtain for man in return the favor and friendship of God, applying to him the fruits and Graces of the Sacrifice. [3] To be enabled to exercise, in a perfect manner, the Office of Mediator, he must also take a medium position, namely, be related and united to God as well as to men, in order to transact the affairs of both properly and successfully. The Priest "is Ordained for men in all things that appertain to God," to appease God's anger and to draw down His Blessing upon the earth: therefore, he must be pleasing in the sight of God by being free from sin and [that] by exalted Sanctity; but he is also "ordained for men" to care for their salvation, to pray, to labor and to suffer: hence "He is taken from among men, that He may have compassion on them that are ignorant and that err; because He Himself is also encompassed with infirmity" (Heb. 5:1-2). In this twofold relation Christ unites in His person, in the most perfect manner, all that can render the Priest acceptable to God and powerful with Him, full of compassion and mercy toward men.

a) Jesus Christ is Infinitely Holy; therefore, God the Father takes Infinite Pleasure in Him. "For it was fitting that we should have such a HighPriest, Holy, Innocent, Undefiled, separated from sinners, and made higher than .the Heavens" (Heb. 7:26). The whole fulness of the Divinity, an inexhaustible treasure of Grace and Truth, of Virtue and Wisdom, of Holiness and Happiness, was bestowed on the Soul of Christ and that already in the first moment of the creation and Hypostatic Union with "the Eternal Son of the Eternal

[3] Offert Deo bonus mediator preces et vota populorum: reportans illis a Deo benedictionem et gratiam (S. Bernard., Tract, de morib. et offic. episcop., c. 3. n. 10). Cf. S. Thom. 2, 2, q. 86, a. 2).
6. The HighPriesthood of Jesus Christ. page 45

Father". By virtue of the Hypostatic Union the humanity of Christ was Deified (Deificata, Newtera), essentially and Infinitely Sanctified.  At the same time, this "Grace of Union" (Gratia Unionis) is to be considered as the root and germ of all other supernatural privileges and perfections of the human nature of Christ: Sanctifying Grace, the Infused Virtues, [4] the Gifts of the Holy Ghost, the Graces - in superabundance, in the fullest and richest conceivable measure - were the suitable, inamissible and inaugmentable endowment (portion) of the Soul of Christ, which by its Mystical Union with the Divinity attained an Infinite Dignity. In all these privileges - in the Hypostatic Union, in the Beatific Vision of God, in the Fulness of Grace - the absolute freedom of Christ from sin is based: the Soul of Jesus was not only actually free from all sin, but it was incapable of committing sin, and not susceptible of even the slightest breath or shadow of sin. [5] Thus Christ as man is "the Saint of saints" (Dan. 9:24). - From this Infinite dignity and Holiness of our HighPriest, Jesus Christ, proceeds the Infinite value of all His labors and sufferings, of all His merits and satisfactions during His mortal life.

b) "We therefore have a great HighPriest, Jesus Christ the Son of God" (Heb. 4:14), who is most pleasing to God by His Infinite Majesty and fulness of Grace. On the other hand, the perfection of His Priestly life and labors was greatly enhanced, in so far as He voluntarily humbled Himself taking the form of a servant, lovingly subjected Himself to the infirmities of fallen man and cheerfully assumed our weaknesses. This self-renunciation He practised as well for the sake of penance and atonement, as for our example and consolation, that we, "looking on Him, who having joy set before Him endured the shame"(Heb. 12:2), may neither succumb to the labors and difficulties of our earthly pilgrimage, nor despond amid the fears and anguish of death. [6]  The keen air, the cold and

[4] Those virtues only are excepted which presuppose or include incompatibility with the Unio Hypostatica and the Visio Beatifica. With regard to the theological controversy, in and how far the habitus fidei, spei et poenitentiae may be ascribed to the Soul of Christ, cf. Stentrup, S.J., De Verbo incarnate, P. 1, Christolog. thes. 81.

[5]  Dives est qui nec hereditario nec proprio unquam debito obnoxius, et ipse justus est et alios justificat Christus (S. Aug. in Joann. tr. 84, n.2).

[6] Absque dubio congruum fuit, Christum assumere naturam nostram cum defectibus et poenalitatibus, et hoc triplici ex causa, principaliter videlicet propter pretium nostrae salutis, propter exemplum virtutis et propter fulcimentum nostrae fragilitatis. - Propter pretium nostrae salutis, quia proposuerat nos redimere non corruptibilibus auro et argento, sed pretioso sanguine suo (1 Petr. 1:18), et animam suam ponere pro animabus nostris. Ad hoc autem non esset idoneus, nisi naturam deficientem et passibilem assumpsisset, et propterea defectus nostros et poenalitates debuit in seipso habere. - Alia etiam ex causa congruum fuit hoc ipsum, videlicet propter exemplum virtutis, specialiter autem humilitatis, patientiae et pietatis, quibus mediantibus pervenitur ad coelum, et in quibus Christus voluit nos imitari ipsum secundum illud: "Discite a me, quia mitis sum et humilis corde" (Matth. 11:29).  - Tertia ratio est propter fulcimentum nostrae fragilitatis, ob quam natura rationalis habet in se difficultatem ad credendum vera, et irascibilis ad sperandum ardua, et concupiscibilis ad amandum bona. Et ideo voluit Christus
Page 46   I. Dogmatical and Ascetical Part.

heat affected His delicate body; His Holy Soul was filled with fear and anguish, with sadness and sorrow; He was hungry and thirsty, He travelled and was fatigued, He fled and concealed Himself; He groaned in spirit and was afflicted; He wept with us poor mortals in this vale of tears. Therefore, how animating and encouraging, how refreshing and consoling, is it to glance devoutly at our Redeemer who so lovingly immolated Himself to the sufferings, infirmities and wants of our mortal life. This the Apostle teaches when he says:  "Wherefore it behooved Him in all things to be made like unto His brethren, that He might become a merciful and faithful HighPriest before God, that He might be a propitiation for the sins of the people. For we have not a HighPriest who cannot have compassion on our infirmities: but one tempted in all things - (like as we are) - without sin. For in that, wherein He Himself hath suffered and been tempted, He is able to succor them also that are tempted.


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Gratia et Misericordia
Grace and Mercy

Let us go, therefore, with confidence to the Throne of Grace, that we may obtain Mercy, and find Grace in seasonable aid (Heb. 2:17-18; 4:15-16).

The heavenly privileges and prerogatives of the humanity of Christ, by which He approached so near to God, as well as the earthly infirmities and miseries which He compassionately shared with us, have contributed to give honor and glory to the Father, (John 8:49; 14:23), [7] and also to redeem and sanctify mankind.  Christ stooped to us, in order to raise us up; His humiliation is our exaltation, His poverty our riches; His sufferings are our joys, His wounds our cure, His death is our life. Our Lord is not only Great, Holy and Powerful, and therefore infinitely worthy of praise; but also "for us men and for our salvation" He became little, poor, insignificant, and, therefore, Infinitely deserving of love. "Tanto mihi carior, quanta pro me vilior!" Yes, we have such a Redeemer that the Church in ecstatic, overflowing exaltation of heart can sing: O felix culpa, quae talem ac tanium meruit habere Redemptorem! "O happy fault, which has merited such and so great a Redeemer !"  "Truly should we be exeedingly joyful over the happy change, in consequence of which we have been transferred from earthly lowliness

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non tantum nobis similari in natura, sed etiam in defectibus et poenalitatibus ut, manifestando in se veritatem humanae naturae, praeberet fulcimentum nostrae rationalI ad credendum; ostendendo nihilominus immensitatem suae misericordiae per susceptionem nostrae miseriae, praeberet irascibili fulcimentum ad sperandum; ostendendo magnitudinem suae benevolentiae, praeberet concupiscibili incitamentum ad se amandum. - Et ideo licet incongruum videatur, hujusmodi defectus reperiri in Christo, si per se considerentur; tamen, si ad finem referantur, magna reperitnr congruitatis condecentia (S. Bonav. IV, dist. 15, a. 1. q. 1). - Cfr. S. Thom. 3, q. 14, a. 1).

[7] Quoniam Deus est justus et beatus, impassibilis et immortalis, homo vero lapsus est peccator et miser, passibilis et mortalis: necesse fuit, mediatorem Dei et hominum, ut posset hominem reducere ad Deum, cum Deo communicare in justitia et beatitudine, cum homine vero in passibilitate et mortalitate, ut sic habendo mortalitatem transeuntem et beatitudinem permanentem, hominem reduceret de praesenti miseria ad vitam beatcm (S. Bonav. Breviloq. P. 4, c. 8)
7. The Death of Jesus Christ on the Cross a True and Real Sacrifice. page 47

to the Glory of Heaven, through the unspeakable Mercy of Him Who has descended to us, in order to elevate us to Him; so that He assumed not only the form, but also the condition of our sinful humanity, and that His Divinity, incapable of suffering, permitted all the misery of mortal humanity to come upon Him." [8}

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[8}   St. Leo, First Discourse on the Resurrection of our I/ord.
(Father Nicholas Gihr, “The Holy Sacrifice of the Mass; Dogmatically, Liturgically and Ascetically Explained”, Translated from the Sixth German Edition, Imprimatur. St. Louis, Mo., February 17th, 1902,  John J. Kain, Archbishop of St. Louis. Book I, Dogmatical and Ascetical Part, Chapter the Second, The Bloody Sacrifice of the Cross, 6. The HighPriesthood of Jesus Christ. pages 42-47; emphasis added.)
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Part Two
The Victories of the Cross of Christ


Redemption and Eternal Salvation Came
By The Sacrifice of Christ on the Cross


The Gates of Heaven, Closed by Original Sin, Were Reopened

..

Christ Took the Souls in Limbo to Heaven at His Ascension Into Heaven
As the Holy Apostles Are Depicted Watching in this Graphic


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The Sacrifice of Christ on the Cross
Is the Only Source of Sanctifying Grace for the Seven Sacraments

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The Holy Sacrifice of the Mass
Is the Mystical Unbloody Renewal
Of the Bloody Sacrifice of Christ on the Cross


And forasmuch as, in this Divine Sacrifice which is celebrated in the Mass, that same Christ is contained and immolated in an unbloody manner, who once offered Himself in a bloody manner on the Altar of the Cross.... For the Victim is one and the same, the same now offering by the ministry of Priests, Who then offered Himself on the Cross, the manner alone of offering being different. The fruits indeed of which oblation, of that bloody one to wit, are received most plentifully through this unbloody one; so far is this (latter) from derogating in any way from that (former oblation). Wherefore, not only for the sins, punishments, satisfactions, and other necessities of the Faithful who are living, but also for those who are departed in Christ, and who are not as yet fully purified, is it rightly offered, agreeble to a Tradition of the Apostles.

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Roman Catholic Doctrines on
The Holy Sacrifice of the Mass
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Pope Pius IV

Roman Catholic
Council of Trent

The Twenty-Second Session
Being the Sixth Under the Sovereign Pontiff, Pius IV,
Celebrated on the Seventeenth Day of September, MDLXII.

DOCTRINE ON THE SACRIFICE OF THE MASS

 
The Sacred and Holy, Ecumenical and General Synod of Trent - lawfully assembled in the Holy Ghost, the same Legates of the Apostolic Sec presiding therein--to the end that the Ancient, Complete, and in every part Perfect Faith and Doctrine touching the Great Mystery of the Eucharist may be retained in the Holy Catholic Church; and may, all errors and heresies being repelled, be preserved in its own purity; (the Synod) instructed by the illumination of the Holy Ghost, Teaches, Declares; and Decrees what follows, to be preached to the Faithful, on the subject of the Eucharist, considered as being a True and Singular Sacrifice.

CHAPTER I.

On the Institution of the Most Holy Sacrifice of the Mass.

Forasmuch as, under the former Testament, according to the testimony of the Apostle Paul, there was no perfection, because of the weakness of the Levitical priesthood; there was need, God, the Father of mercies, so ordaining, that another Priest should rise, according to the order of Melchisedech, our Lord Jesus Christ, who might consummate, and lead to what is perfect, as many as were to be sanctified. He, therefore, our God and Lord, though He was about to offer Himself once on the Altar of the Cross unto God the Father, by means of his death, there to operate an eternal redemption; nevertheless, because that His Priesthood was not to be extinguished by His death, in the last supper, on the night in which He was betrayed,--that He might leave, to His own beloved Spouse the Church, a visible sacrifice, such as the nature of man requires, whereby that bloody sacrifice, once to be accomplished on the cross, might be represented, and the memory thereof remain even unto the end of the world, and its salutary virtue be applied to the remission of those sins which we daily commit,--declaring Himself constituted a priest for ever, according to the order of Melchisedech, He offered up to God the Father His own body and blood under the species of bread and wine; and, under the symbols of those same things, He delivered (His own body and blood) to be received by His apostles, whom He then constituted priests of the New Testament; and by those words, Do this in commemoration of me, He commanded them and their successors in the priesthood, to offer (them); even as the Catholic Church has always understood and taught. For, having celebrated the ancient Passover, which the multitude of the children of Israel immolated in memory of their going out of Egypt, He instituted the new Passover, (to wit) Himself to be immolated, under visible signs, by the Church through (the ministry of) priests, in memory of His own passage from this world unto the Father, when by the effusion of His own blood He redeemed us, and delivered us from the power of darkness, and translated us into his kingdom. And this is indeed that clean oblation, which cannot be defiled by any unworthiness, or malice of those that offer (it); 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; and which the apostle Paul, writing to the Corinthians, has not obscurely indicated, when he says, that they who are defiled by the participation of the table of devils, cannot be partakers of the table of the Lord; by the table, meaning in both places the altar. This, in fine, is that oblation which was prefigured by various types of sacrifices, during the period of nature, and of the law; in as much as it comprises all the good things signified by those sacrifices, as being the consummation and perfection of them all.

CHAPTER II.

That the Sacrifice of the Mass is Propitiatory
Both for the Living and the Dead.


And forasmuch as, in this Divine Sacrifice which is celebrated in the Mass, that same Christ is contained and immolated in an unbloody manner, who once offered Himself in a bloody manner on the Altar of the Cross; the holy Synod teaches, that this sacrifice is truly propitiatory and that by means thereof this is effected, that we obtain mercy, and find grace in seasonable aid, if we draw nigh unto God, contrite and penitent, with a sincere heart and upright faith, with fear and reverence. For the Lord, appeased by the oblation thereof, and granting the grace and gift of penitence, forgives even heinous crimes and sins. For the Victim is one and the same, the same now offering by the ministry of Priests, who then offered Himself on the Cross, the manner alone of offering being different. The fruits indeed of which oblation, of that bloody one to wit, are received most plentifully through this unbloody one; so far is this (latter) from derogating in any way from that (former oblation).   Wherefore, not only for the sins, punishments, satisfactions, and other necessities of the Faithful who are living, but also for those who are departed in Christ, and who are not as yet fully purified, is it rightly offered, agreeble to a Tradition of the Apostles.

CHAPTER III.

On Masses in Honor of the Saints.

And although the Church has been accustomed at times to celebrate, certain masses in honor and memory of the Saints; not therefore, however, doth she teach that sacrifice is offered unto them, but unto God alone, who crowned them; whence neither is the priest wont to say, "I offer sacrifice to thee, Peter, or Paul;" but, giving thanks to God for their victories, he implores their patronage, that they may vouchsafe to intercede for us in heaven, whose memory we celebrate upon earth.

CHAPTER IV

On the Canon of the Mass.

And whereas it beseemeth, that Holy things be administered in a Holy manner, and of all Holy things this Sacrifice is the most Holy; to the end that it might be worthily and reverently Offered and Received, the Catholic Church instituted, many years ago, the Sacred Canon, so pure from every error, that nothing is contained therein which does not in the highest degree savor of a certain Holiness and Piety, and raise up unto God the minds of those that Offer [it]. For it is composed, out of the very words of the Lord, the Traditions of the Apostles, and the Pious institutions also of Holy Pontiffs.

CHAPTER V.

On the Solemn Ceremonies of the Sacrifice of the Mass.

And whereas such is the nature of man, that, without external helps, he cannot easily be raised to the meditation of divine things; therefore has holy Mother Church instituted certain rites, to wit that certain things be pronounced in the mass in a low, and others in a louder, tone. She has likewise employed ceremonies, such as mystic benedictions, lights, incense, vestments, and many other things of this kind, derived from an Apostolical Discipline and Tradition, whereby both the majesty of so great a Sacrifice might be recommended, and the minds of the Faithful be excited, by those visible signs of religion and piety, to the contemplation of those most sublime things which are hidden in this Sacrifice.

CHAPTER VI.

On Mass Wherein the Priest Alone Communicates.

The Sacred and Holy Synod would fain indeed that, at each Mass, the Faithful who are present should communicate, not only in Spiritual desire, but also by the Sacramental participation of the Eucharist, that thereby a more abundant fruit might be derived to them from this most Holy Sacrifice: but not therefore, if this be not always done, does It condemn, as private and unlawful, but approves of and therefore commends, those Masses in which the Priest alone communicates Sacramentally; since those Masses also ought to be considered as truly common; partly because the people communicate Spiritually thereat; partly also because they are celebrated by a public minister of the Church, not for himself only, but for all the Faithful, who belong to the Body of Christ.

CHAPTER VII.

On the Water that is to be Mixed
With the Wine to be Offered in the Chalice.

The holy Synod notices, in the next place, that it has been enjoined by the Church on priests, to mix water with the wine that is to be offered in the chalice; as well because it is believed that Christ the Lord did this, as also because from His side there came out blood and water; the memory of which mystery is renewed by this commixture; and, whereas in the apocalypse of blessed John, the peoples are called waters, the union of that faithful people with Christ their head is hereby represented.

CHAPTER VIII.

On not Celebrating the Mass Everywhere in the Vulgar Tongue;
The Mysteries of the Mass to be Explained to the People.

Although the Mass contains great instruction for the Faithful people, nevertheless, it has not seemed expedient to the Fathers, that it should be every where celebrated in the vulgar tongue. Wherefore, the ancient usage of each church, and the rite approved of by the holy Roman Church, the mother and mistress of all churches, being in each place retained; and, that the sheep of Christ may not suffer hunger, nor the little ones ask for bread, and there be none to break it unto them, the holy Synod charges pastors, and all who have the cure of souls, that they frequently, during the celebration of mass, expound either by themselves, or others, some portion of those things which are read at mass, and that, amongst the rest, they explain some mystery of this most Holy Sacrifice, especially on the Lord's days and festivals.

CHAPTER IX.

Preliminary Remark on the Following Canons.

And because that many errors are at this time disseminated and many things are taught and maintained by divers persons, in opposition to this Ancient Faith, which is based on the Sacred Gospel, the Traditions of the Apostles, and the Doctrine of the Holy Fathers; the Sacred and Holy Synod, after many and grave deliberations maturely had touching these matters, has resolved, with the unanimous consent of all the Fathers, to condemn, and to eliminate from Holy Church, by means of the Canons subjoined, whatsoever is opposed to this most pure Faith and Sacred Doctrine.


Roman Catholic Canons on
The Holy Sacrifice of the Mass

The Twenty-Second Session
Being the Sixth Under the Sovereign Pontiff, Pius IV,
Celebrated on the Seventeenth Day of September, MDLXII.

CANONS ON THE SACRIFICE OF THE MASS

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.

CANON IX.   If any one saith, that the Rite of the Roman Church, according to which a part of the Canon and the words of Consecration are pronounced in a low tone, is to be condemned; or, that the Mass ought to be celebrated in the vulgar tongue only; or, that water ought not to be mixed with the wine that is to be offered in the chalice, for that it is contrary to the institution of Christ; let him be anathema.

..
In Hoc Signo Vinces

In This Sign Conquer

The Battle of the Milvian Bridge was fought between Constantine and Maxentius on Monday, October 28, 312. The battle was named Milvian Bridge after a significant bridge on River Tiber where the battle took place.

 



It was when Constantine “was marching against this tyrant that Constantine and his army saw a cross of light appear in the heavens bearing the inscription: In this Sign, Conquer. Emblazoning it on his banner, the celebrated Labarum, he gained, in sight of Rome, a complete victory over Maxentius, who was drowned in the Tiber while attempting to retreat into the city over the Milvian bridge A. D. 312. To  perpetuate the memory of their signal deliverance, the Romans erected a magnificent triumphal arch, which still remains, and a statue representing the conqueror with a Cross in his hands and bearing the following inscription: ‘By this salutary Sign, the mark of true valor, I have delivered your city from the yoke of the tyrant.’”  (History of the Church,  from its  First Establishment to Our Own Times. Designed for the Use of Ecclesiastical Seminaries and Colleges by Rev. J. A. Birkhaeuser, Formerly Professor of Church History and Canon Law in  the Provincial Seminary of St. Francis De Sales.   Near Milwaukee, Wis.  Fifth edition, revised and enlarged.   Fr. Pustet,  Printer to the Holy See and S. Congregation of Rites.   Fr. Pustet & Co., New York & Cincinnati. 1896. Copyright Secured, 1888.  Rev. J. A. Birkhaeuser, Chapter II, History of the Apostles, Section IX. Overthrow of Judaism and Triumph of the Infant Church, Persecutions of the Christians. page, 57.)


NOTE:  For those of you who may want additional historical facts concerning more of the additional Victories of the Cross of Christ, We suggest that you read other Church History books, especially those written before 1950 (except for more recent reprints.)

For example:

“In Italy and Africa the Christians obtained a breathing space under Maxentius (306-12), whilst in Pannonia, Dalmatia, and Noricum peace was secured by the arrival of Licinius (307), but in the East the persecution was pushed forward with unabated fury until 311. Diocletian was succeeded by Galerius, who was the real cause of all the evil, but who was himself surpassed in brutality by the new Caesar, Maximin Daza. Yet all was in vain, as even Galerius was at last forced to acknowledge, when, in 311, he issued his edict granting toleration to the Christians. Constantine was soon to go much further; already favourable to Christianity before his campaign with Maxentius, no sooner had he vanquished his enemy at the Milvian Bridge (312) [In Hoc Signo Vinces], than he made haste to issue at Milan, in conjunction with his Son-in-Law Licinius, his famous Edict of Toleration (313).  That granted by Galerius had been conditional, but here we find the freedom of religious worship made absolute; each one is henceforward free to worship according to his will, and ecclesiastical goods and buildings confiscated during the religious troubles are to revert to the Churches, which are at the same time recognized as lawful associations. The new order had still one opponent in Maximin, who, in spite of the peace of 311, had recommenced hostilities; his power came, however, to an end with the decisive battle of Adrianople (314), when Licinius, the victor, became ruler of the East and introduced into his dominions the observance of the Edict of Milan.”  (Dr. F. X. Funk, Professor of Theology at the University of Tübingen, “A Manual of Church History”, Vol. I, Second Impression of the Authorized Translation from the 5th German Edition by Luigi Cappadelta, B. Herder Book Co., 15 & 17 South Broadway, St. Louis, Mo, U.S.A., Nihil Obstat, J. P. Arendzen, Censor Deputatus, Imprimatur Edmundus Canonicus Surmont, Vicarius Generalis, Westmonasterii, die 16 Maii, 1910, “The Ten Great Persecutions in the Roman Empire”, pp. 47-48.)



Victorious Constantine

“The final, decisive step was not the fruit of any further meditation but was due to something which happened to Constantine the very night before the battle at the Milvian Bridge, a mile or two outside the Flaminian Gate of Rome. In a dream the Emperor was bidden to mark his soldiers' shields with the Sign of God, Coeleste Signum Dei, (Sign of the Cross of Jesus Christ) and go into battle with this as his badge. He did so. In the fight which followed he was victorious, and Maxentius was drowned in the Tiber as he fled from the field. Constantine entered Rome convinced now that the One, Supreme God was the God whom the Christians worshipped -- Jesus Christ.”  (A History of the Church To the Eve of the Reformation by Philip Hughes, Vol. 1: -   Chapter 6: the Church and the Pagan Roman Empire; 1. The State -- Hostile and Tolerant.)
 

“Though [Pope] St. Miltiades ruled the Church for only three years, he was to witness one of history’s turning points--the coming of Constantine and the end of an era, the era of persecution. Constantine had been proclaimed Emperor in Gaul, and now in 312 he marched on Rome to overthrow the tyrant Maxentius.  Constantine, although not a Christian, had seen the Cross in a vision and had learned that ‘by this Sign shalt thou Conquer’ [In Hoc Signo Vinces]. And for the  first time in history, the Cross of Peace appeared on the standards of an army. Under the banner of the Cross the Legions of Constantine met and routed the army of Maxentius at the Milvian Bridge. This dramatic victory  ushered in a new era, an era of peace for the Church. The very next year, 313, at Milan, Constantine and his colleague, Licinius, issued the famous Decree of Toleration which really set the Christians free, free to come out  of the Catacombs.”  (Joseph Stanislaus Brusher S.J., Professor of History, University of Santa Clara, “Popes Through the Ages”, Imprimi Potest, Joseph D. O’Brien, Provincial, California Province, San Francisco, California, Nihil Obstat, Right Reverend Patrick J. Dignan, Imprimatur  His Eminence James Francis Cardinal McIntyre, Archbishop of Los Angeles; St. Miltiades, 311-314, page 64.)
 


“We have no occasion to recount the early political and military phases of the campaign: the alliance of Licinius assured by his marriage to Constantine’s Sister; the accomplices cleverly disposed in the city of Rome; the crossing of the Alps just when Maxentius thought his adversary was on the Rhine; an army of one hundred thousand men debouching unexpectedly on the plains of Northern Italy; Susa, Turin, Brescia, Verona, one after the other falling into the power of the intrepid General; his victorious march across Etruria along the Via Flaminia; and the encounter with Maxentius’ main force on October 28, 312, at the Milvian Bridge, on the banks of the Tiber, two miles from Rome.”  (A History of the Catholic Church, by the Rev. Fernand Mourret, 8.8. Translated by the Rev. Newton Thompson, S.T.D.. Volume One, Period of Early Expansion, B. Herder Book Co., 15 & 17 South Broadway, St. Louis, Mo., and 33 Queen Square, London.1946, Nihil Obstat Sti. Ludovici, die 15. Nov., 1931, Joannes Rothensteine, Censor Librorum;  Imprimatur Sti. Ludovici, Die 17. Nov., 1931,  Joannes J. Glennon, Archiepiscopus.  Part III, The Peace Inaugurated by Constantine, The Edict of Milan, page 486.)


Christianization of Much of Western Europe and
Other Countries by Catholic Missionaries

Part Three
..
Finding of The Holy Cross

Adoramus Te, Christe, et Benedicimus Tibi,
Quia per Crucem Tuam redemisti mundum.

We adore Thee, O Christ, and we Bless Thee,
For by Thy Cross Thou hast redeemed the world.

Missale Romanum

MAY  3
Feast Day of The Finding of the Holy Cross


Empress Saint Helena, Mother of Constantine

The Cross on which Our Blessed Lord suffered for us was, following Jewish usage, buried on Mount Calvary after the Crucifixion. The precise spot was revealed in a vision to the Empress Saint Helena, Mother of Constantine, the first Catholic Emperor.  This may be the reason why her Son, Emperor Constantine, built a Basilica on that spot, which enclosed both Mount Calvary and the Holy Sepulchre.

Egeria.writes that “....at this time [the day of the Dedication of the Basilica, September 14, 335 A.D.], The True Cross was discovered.   And the Anniversary is celebrated with so much solemnity as Easter or the Epiphany.”  (Egeria.[pilgrim], a Catholic Nun who was a pilgrim in the late fourth century, also known to Church History as Egeria, Aetheria, Etheria, Eucheria, and/or Silvia, “Peregrinatio Sanctae Silivae”.)

Itineraria, books of travel and guide books of the Middle Ages, journeys to the Holy Land, and were written either by pilgrims from their own experiences, or by compilers who drew their matter from the accounts which the pilgrims brought back. In general, they are descriptions of the routes, the stopping places. the sights along the way, and the Holy Places. They are invaluable sources for the study of Church History, Christian archaeology, or the Bible. Among the oldest, now preserved, are the ‘Itinerarium Burdigalense’, by an anonymous writer known as the Pilgrim of Bordeaux who visited the Holy Land in the years 333 and 334, and the ‘Peregrinatio Sanctae Silivae’, by a Spanish Nun, Egeria, written c. 385 A.D.”  (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, Itineraria, p. 496, column 2, b).
“Feast of the Finding of the Holy Cross, first celebrated in Jerusalem to celebrate both the finding of the Cross by St. Helena (14 Sept., 326), and the dedication of two churches (14 Sept., 335) built by Emperor Constantine on Mt. Calvary. The commemoration of these events was annually solemnized not only in Jerusalem, but also in Constantinople and Rome. Since a similar feast was kept, 3 May, in parts of the Western Church, this date was chosen at the beginning of the 9th century for its celebration in the Western Church, although the real date of the discovery was most probably 14 Sept.-C.E.; Kirchenlexikon.”  (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, Feast of the Finding of the Holy Cross, p. 367, column 2, a).



“Saint Helena (Greek: light), widow (born c. 247 A.D. - died in 330A.D.), Wife of Emperor Constantius Chlorus and Mother of Constantine, born probably in Drepanum (Helenopolis), Bithynia;  probably died there. She was converted to Christianity by her Son after his victory over Maxentius, and thenceforth lavished her wealth and influence on behalf of the [Catholic] Faith. About 324 A.D. she visited Jerusalem, and from this visit arose the Tradition of her discovery of the Holy Cross. She lived for some time at Rome, and her tomb is venerated in S. Maria in Coeli; some of her relics were transferred to the Abbey of Hautvillers, France, in 849 A.D.. Feast, 18 Aug. - C.E.; Butler.”  (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, Saint Helena, p. 436, column 1, a).



A Very Ill Woman Was Instantly, and Totally, Healed, by the Cross of Christ!

Some histories report that because it was necessary to determine which one of the three crosses, which were unearthed at Jerusalem, was the True Cross of Christ, at least one person, who was very ill, apparently with some dread disease, was touched with each of these three crosses by Saint Helena.  When the very ill woman was touched with the third Cross by Saint Helena, the ill woman was instantly, and totally, healed by the True Cross of Christ!  Thus the the other two crosses were obviously not the one and only True Cross of Christ.



Saint Helena Showing her Son, Emperor Constantine, the True Cross

God has been pleased to give so much power to the Cross that at Its sign alone the demons fly; by it the Priest Blesses the Faithful, the Devout receive abundant Graces. The early Catholics had so much devotion to it that, according to the ancient Fathers, they never began any action without first making the Sign of the Cross upon themselves.

In the Middle Ages no public deed, inscription, law etc., was begun to be written without first tracing upon it the Sign of the Cross. This Sign was accepted as the signature of the uneducated; it often preceded that of ecclesiastics, and in many country districts even the dough and the bread were marked with a cross before they were baked.


Part Four
..

May 3
The Propers of the Holy Sacrifice of the Mass
Feast Day For the Finding of the Holy Cross
Red Vestments
Double of the Second Class

Introit. Gal. 6:14

Nos autem gloriari op6rtet in cruce Domini nostri Jesu Christi in quo est salus, vita, et resurrectio nostra per quem salvati, et liberati sumus, alleluja, alleluja. Ps. 66:2. Deus misereatur nostri, et benedicat nobis: illuminet vultum suum super et misereatur nostri. V. Gl6ria Patri.

But it behooves us to glory in the Cross of our Lord Jesus Christ: in Whom is our salvation, life, and resurrection by Whom we are saved and delivered, alleluia, alleluia. Ps. 66:2. May God have mercy on us and Bless us: May He cause the light of His countenance to shine upon us, and may He have mercy on us. V. Glory.

Prayer

Deus, qui in praeclara salutiferae Crucis Inventione, passionis tuae miracula suscitasti: concede; ut vitalis ligni pretio, aeternae vitae suffragia consequamur: Qui vivis.

O God, Who, in the glorious finding of the Cross of our Salvation, didst renew the miracles of Thy passion, grant that, by the price of that life-giving wood, we may obtain the privilege of eternal life. Who  livest.

Epistle. Philipp. 2:5-11

Lectio Epistolae Beati Pauli Ap6stoli ad Philippenses

Fratres: Hoc enim sentite in vobis, quod et in Christo Jesu: Qui cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo: sed semetipsum exinanivit formam servi accipiens, in similitdinem h6minum factus, et 'habltu inventus ut homo. Humiliavit semetipsum, factus obediens usque ad mortem, mortem autem Crucis. Propter quod et Deus exaltavit illum: et donavit illi Nomen, quod est super omne Nomen: (hic genuflectitur) ut in N6mine Jesu omne genu flectatur coelestium, terrestrium, et infern6rum: et omnis lingua confiteatur, quia D6minus Jesus Christus in Gloria est Dei Patris. Alleluja, alleluja. V. Ps. 95:10. Dicite in gentibus, quia D6minus regnavit a ligno. Alleluja. V. Dulce lignum, dulces clavos, dulcia ferens pondera: quae sola fuisti digna sustinere Regem coelorum, et Dominum. Alleluja.

Lesson from the Epistle of Blessed Paul the Apostle to the Philippians

Brethren, Let this mind be in you, which was also in Christ Jesus; Who, being in the form of God, thought it not robbery to be equal with God; but made Himself as nothing, taking the form of a servant, being made in the likeness of men, and in habit found as a man. He humbled Himself, becoming obedient unto death, even the death of the Crass. For which cause God also hath exalted Him, and hath given Him a Name which is above all names: (Here all kneel down) that in the Name of Jesus every knee should bow, of those that are in Heaven, on earth, and under the earth; and that every tongue should confess that the Lord Jesus Christ is in the Glory of God the Father. Alleluia, alleluia. V.  Ps. 95:10. Say ye among the Gentiles, that the Lord hath reigned from the wood. Alleluia. V. Sweet the wood, sweet the nails, sweet the load that hangs thereon, to bear up the King and Lord of Heaven, no tree was worthy, save thou, O Holy Cross. Alleluia.

Gospel. John 3:1-15

Sequentia Sanctl Evangelii Secundum Joannem

In illo tempore: Erat homo ex Pharisreis, Nicodemus n6mine, princeps Judae6rum. Hlc venit ad Jesum nocte, et dixit ei: Rabbi, scimus quia a Deo venisti magister, nemo enlm potest haec signa facere, quae tu facis, nisi fuerit Deus cum eo. Resp6ndit Jesus, et dixit ei: Amen, amen dico tibi nisi quis renatus fuerit denuo, non potest videre regnum Dei. Dicit ad eum Nicodemus: Quomodo potest homo nasci, cum sit senex? numquid potest in ventrem matris sure iterato introire, et renasci? Respondit Jesus: Amen, amen dico tibi, nisi quis renatus fuerit ex aqua, et Spiritu Sancto, non potest introire in regnum Dei. Quod natum est ex carne, caro est: et quod natum est ex spiritu, spiritus est. Non mireris quia dixi tibi: oportet vas nasci denuo. Spiritus ubi vult spirat, et vocem ejus audis, sed nescis unde veniat, aut quo vadat: sic est omnis, qui natus est ex spiritu. Respondit Nicodemus, et dixit ei: Quomodo possunt haec fieri? Resp6ndit Jesus, et dixit ei: Tu es magister in Israel, et haec ignoras? Amen, amen dico tibi, quia quod scimus loquimur, et quod vidimus testamur, et testimonium nostrum non accipitis. Si terrena dixi vobis, et non creditis: quomodo, si dixero vobis coelestia, creditis? Et nemo ascendit in coelum nisi qui .descendit de coelo, Filius hominis, qui est in coelo. Et sicut Moyses exaltavit serpentum in deserto; ita exaltari oportet Fflium hominis: ut omnis qui credit in ipsum, non pereat, sed habeat vitam aetemam.

Continuation of the Holy Gospel according to St. John.

At that time, There was ~. a man of the Pharisees, named Nicodemus, a ruler of the Jews. This man came to Jesus by night; and said to Him, Rabbi, we know that Thou art come, a teacher from God; for no man can do these signs which Thou dost, unless God be with him. Jesus answered and said to him; Amen, amen, I say to thee, unless a man be born again, he can not see the kingdom of God. Nicodemus said to Him, How can a man be born again, when he is old? Can he enter a second time into his mother's womb, and be born again? Jesus answered, Amen, amen. I say to thee, unless a man be born again. of water arid the Holy Ghost, he can not enter into the kingdom of God. That which is born of the flesh, is flesh; and that which is born of the spirit, is spirit. Wonder not that I said to thee, You must be born again. The Spirit breatheth where He will; and thou hearest His voice, but thou knowest riot whence He cometh. nor whither He goeth; so is every one that is born of the Spirit. Nicodemus answered and said to Him, How can these things be done? Jesus answered. and said to him. Art thou a master in Israel, and knowest not these things? Amen. amen, I say to thee, that we speak what we know, and we testify what we have seen. and you receive not Our testimony. If I have spoken to you earthly things, and you believe not; how will you believe if I shall speak to you heavenly things? And no man hath ascended into Heaven, but He that descended from Heaven, the Son of man Who is in Heaven. And as Moses lifted up the serpent in the desert, so must the Son of man be lifted up; that whosoever believeth in Him may not perish but may have life everlasting.

Offertory   Ps. 117:16-17

Dextera D6mini fecit virtutem. dextera Domini exaltavit me: non moriar, sed vivam, et narrabo opera Domini, alleluia.

The right hand of the Lord hath wrought strength, the right hand of the Lord hath exalted me: I shall not die, but live and shall declare the works of the Lord, alleluia

Secret

Sacrificium, Domine, quod tibi immolamus placatus intende: ut ab ommi nos eruat bellorum nequitia, et per vexillum sanctae Crucis Filii tui, ad conterendas potestatis adversae insidias, nos in tuae protectionis securitate constituat. Per eumdem Dominum.

Look with favor, O Lord, upon the sacrifice which we immolate to Thee, that it may preserve us from the horrors of war and, through the banner of the Holy Cross of Thy Son, may establish us in the security of Thy protection, to trample under foot the snares of the enemy's power. Through the same.

Communion

Per Signum Crucis de imimicis nostris libera nos, Deus noster, alleluia.

By the Sign of the Cross, deliver us from our enemies, O Thou our God, alleluia.

Postcommunion

Repleti alimonia coelesti, et spirituali poculo recreati, quaesumus, omnipotens Deus: ut ab hoste maligno defendas, quos per lignum sanctae Crucis Filii tui, arma justitiae pro salute mundi, eumdum jussisti. Per eumdem Dominum.

Filled with heavenly food, and refreshed with the spiritual cup, we beseech Thee, O almighty God, that Thou defend us from the malice of the enemy, as Thou hast bidden us triumph by the wood of the Holy Cross, the armor of justice for the salvation of the world. Through the same.


September 14
The Feast Day of the Exaltation of the Holy Cross.
Greater Double
Red Vestments


The Cross on which Our Blessed Lord suffered for us was, following Jewish usage, buried on Mount Calvary after the Crucifixion. The precise spot was revealed in a vision to the Empress Helena, Mother of Constantine, the first Catholic Emperor.  This may be the reason why her Son, Emperor Constantine, built a Basilca on that spot, which enclosed both Mount Calvary and the Holy Sepulchre.

Egeria.writes that “....at this time [the day of the Dedication of the Basilica, September 14, 335 A.D.], The True Cross was discovered.   And the Anniversary is celebrated with so much solemnity as Easter or the Epiphany.”  (Egeria.[pilgrim], a Catholic Nun who was a pilgrim in the late fourth century, also known to Church History as Egeria, Aetheria, Etheria, Eucheria, and/or Silvia, “Peregrinatio Sanctae Silivae”.)
Itineraria, books of travel and guide books of the Middle Ages, journeys to the Holy Land, and were written either by pilgrims from their own experiences, or by compilers who drew their matter from the accounts which the pilgrims brought back. In general, they are descriptions of the routes, the stopping places. the sights along the way, and the Holy Places. They are invaluable sources for the study of Church History, Christian archaeology, or the Bible. Among the oldest, now preserved, are the ‘Itinerarium Burdigalense’, by an anonymous writer known as the Pilgrim of Bordeaux who visited the Holy Land in the years 333 and 334, and the ‘Peregrinatio Sanctae Silivae’, by a Spanish Nun, Egeria, written c. 385 A.D.”  (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, Itineraria, p. 496, column 2, b).
The Propers for this Mass will be found in pre-Synod Vatican 2 Catholic Missals.

Part Five


Good Friday
...

Adoration (Veneration) of the Cross

“Adoration of the Cross, a ceremony of Good Friday. The term is inaccurate, but it is sanctioned by long use. Veneration is the proper term. Following the Collects in the Mass of the Presanctified, the veiled crucifix is gradually uncovered, with the threefold chanting of ‘Ecce lignum crucis, in quo Salvator mundi pependit’. (Behold the wood of the Cross, on which hung the Saviour of the world.).  The Clergy then remove their shoes, an ancient sign of reverence, and (approach the Crucifix by genuflecting three times, each time walking closer to the Crucifix, laying on a pillow on the bottom Altar Step, and...) kneeling, (reverently) kiss the (feet of Christ on the) Crucifix. The Laity then venerate the Crucifix by (kneeling at the Holy Communion Rail when a Priest goes to the Communion Rail and walks from the Epistle side to the Gospel side - just as is done when Administering Holy Communion, with the Laity) kissing it (the feet of Christ on the Crucifix, which the Priest then wipes with a clean white cloth before presenting it to the next person kneeling at the Holy Communion Rail).”  (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,  Adoration of the Cross, p. 13, column 2, a.)


Part Six
The Liturgical Sign of the Cross


“Pope St. Leo the Great (461 A.D.) draws an accurate distinction between the general (not the real) and the special (real) Priesthood. "The Sign of the Cross makes kings of all those who are born again to Christ, but the unction of the Holy Ghost dedicates them as priests, so that all who in spirit and in truth are Christians, independently of the special service of our priestly office (praeter istam specialem nostri ministerii servitntem), participate in a royal race and in a priestly dignity. For what is so regal as the spirit which has subjected the body to the dominion of God? And what so priestly as to dedicate to the Lord a clean conscience, and present to Him upon the altar of the heart pure sacrifices of devotion (vovere Domino conscientiam puram et immaculatas pietatis nostias de altari cordis offerre).   He says that Christ at the Last Supper instituted the Sacrifice of the New Testament: "Jesus firmly persevering in His decree, and undaunted in the execution of the will of His Father, brought to an end the Old Testament and founded the new Easter. For as the disciples sat with Him at table, to partake of the mystical supper (ad edendam mysticam coenam), while the Jews were deliberating in the Court of Caiphas, in what manner to kill Him, Christ instituted the Sacrament of His Body and Blood, and instructed them as to what kind of victim should be offered to God (corporis et sanguinis sui ordinans sacramentum docebat, qualis Deo hostia deberet offerri).”

“3 He also proves that in Christ’s Sacrifice the figures of the Old Law found their fulfilment and consummation. "Thou hast drawn all to Thyself, O Lord, for, by the rending of the veil of the temple, the Holy of Holies was taken away from the unworthy highpriests, the figure passed over into the reality, the prophecy into its fulfilment, and the law into the Gospel. All hast Thou drawn to Thyself, O Lord, so that at present when the mystery is accomplished and disclosed (pleno apertoque Sacramento), the piety of all nations celebrates what formerly in the one temple of Judea was solemnized in figurative symbols (obumbratis significationibus). For now the estate of deacons (ordo levitarum) is more splendid, the dignity of priests (seniorum) is greater and the anointing of bishops (sacerdotum) is holier, because Thy Cross is the source of all blessings, the cause of all graces ; by it the faithful receive strength instead of weakness, honor instead of ignominy, and life instead of death. Now when the manifold animal sacrifices have ceased, the one Sacrifice of Thy Body and Blood supplies the place of all other sacrifices (omnes differentials hostiarum una corporis et sanguinis tui implet oblatio}; for Thou art the true Lamb of God, who taketh away the sins of the world, Thou hast accomplished in Thyself all mysteries, so that in place of all sacrifices there is one Sacrifice (sicut unum est pro omni victima sacrificium) , thus all nations form but one kingdom (the Church).”  (1.  BOOK I. Dogmatical and Ascetical Part, Chapter the Third. The Unbloody Sacrifice of the Altar. Article the First. The Truth and Reality of the Eucharistic Sacrifice.  I. Dogmatical and Ascetical Part.   14. Proof from Tradition that the Eucharist is a True and Real Sacrifice. pp. 109-110)

“Thus naturally prayers crowd each other within us and on our lips. Prayer finds forcible expression in the numerous ceremonies performed by the priest : in bowing, kissing the altar, in the sign of the Cross, in genuflecting and in many other symbolical actions. The Church would do violence to herself and act contrary to the current of her feelings, if she did not thus in a variety of ways reveal the spirit of prayer. Who would not be moved on beholding in the spirit of faith our wounded Saviour stretched on the hard wood of the Cross, His body bruised and torn, His blood poured out, and all the love blazing out from His wounds? Hence it is not surprising if these lively sentiments burst forth into unceasing prayers and into a multitude of ceremonies surrounding the Holy Sacrifice, down even to the color of the sacerdotal vestments. These are not mere empty forms, they are whole-souled customs, in which the ever youthful and fresh emotions of our Church find expression. These noble and holy sentiments manifest themselves in the ancient prayers and chants woven into the Rite of the Mass: in prayers which for their sublime simplicity cannot be surpassed, in choral singing, which resounds through the halls of the Church as melodies from a better world. They are prayers and chants that bloom in an eternal youth, ever full of the vigor of life, ever attractive as does all that emanates from the mind of the highly gifted human soul when filled with God. 1 b) Among the ordinances for the dispensation of grace which principally and immediately relate to the sanctification of man, the Holy Sacrifice of the Mass holds, in many respects, the most prominent place. This is based on the relation which the Sacrifice of the Mass bears to the Sacrifice of the Cross. The Sacrifice of the Cross is the original source of all grace; for from the Sacrifice of the Cross all the blessings of redemption proceed and all the means of grace draw their virtue and efficacy. Now, in the Sacrifice of the Mass the inexhaustible source of grace and salvation of the Sacrifice of the Cross is transferred from the past to the present, from a distance it is brought nearest to us. For this reason and under this aspect, the Eucharistic Sacrifice can, in a certain sense, be designated as the source of the grace-giving sacraments and sacramentals. 2"

23. The Holy Sacrifice of the Mass The Centre of Catholic Worship. p. 201

270. Liturgical and Ascetical Part.

“2. All the vestments for Mass (cincture included) must be blessed before being used. 1 This blessing of the vestments has, in all probability, been in practice since the first ages; nowadays it is strictly enjoined, and is to be done by a bishop or a priest especially empowered thereto. By this blessing (benedictio constitutiva) the altar-vestments are in a special manner consecrated to God and His service, that is, they become sacred things (res sacrae), and should be regarded and treated with reverence. This blessing is retained as long as the vestments preserve their original shape and are suitable for use.2 Worn out vestments and those no longer fit for divine service, should not be put to profane uses, but be burned, and the ashes are to be thrown into the Sacrarium.3 The blessing is imparted to the vestments by means of prayer, the sign of the cross and sprinkling with holy water, and, at the same time, special graces are invoked for the wearers of the blessed garments; for the Church petitions not only, that the Lord may "with the dew of His grace

29. The Sacerdotal Vestments. 271

and abundant blessing cleanse, sanctify and consecrate these sacerdotal vestments, to the end that they may become fit for the service of God and the holy mysteries," but also that the priests "robed in them may be protected against all the assaults or temptations of the evil spirits, and may exercise the holy mysteries devoutly, fervently and worthily, persevere in God's service, remain subject to God in peace and devotion and appear before the face of God holy, immaculate, without reproach and obtain the assistance of Divine mercy."

296. Liturgical and Ascetical Part.

 4. The priest ascends the altar to perform by offering the Eucharistic Sacrifice the most divine and sublime function, to accomplish the grandest and most awful mystery, to exercise in the most perfect manner the office of mediator between God and man, to give to God, as a representative of Christ and a servant of the Church, the greatest glory, as well as to procure for man the most abundant blessings. The sacred vestments with which he is then attired cause him to appear exteriorly before the eyes of all in all his dignity, in his sublime and divine calling. At the same time the precious and mystical vestments admonish him, with what great virtues his soul should be adorned, with what heavenly thoughts, sentiments and affections his heart should be possessed, how far he should soar by his holiness above the faithful, in order that he may as worthily as possible offer the Divine Victim to the Most High. [1] This spiritual adornment should never be wanting to the priest at the altar, in order that his interior and exterior may harmonize, please God and edify men. [2] "Take heed to thyself, and see what kind of ministry has been delivered to thee by the imposition of the bishop's hands. Lo! thou art made a Priest, and art Consecrated to say Mass: see now, that in due time thou faithfully and devoutly offer up sacrifice to God, and that thou behave thyself in such manner as to be without reproof. Thou hast not lightened thy burthen, but art now bound with a stricter band of discipline, and art obliged to a greater perfection of sanctity. The priest ought to be adorned with all virtues, and to give example of a good life to others. His conversation should not be with the vulgar and common ways of men, but with the angels in heaven, or with perfect men upon earth. The priest clad in his sacred vestments is Christ's vice-gerent, to pray to God for himself and for all the people, in a suppliant and humble manner. He has before him and behind him the sign of the Cross of the Lord, that he may always remember the passion of Christ. He bears

The Liturgical Colors. 297

the cross before him in his vestment, that he may diligently behold the footsteps of Christ, and fervently endeavor to follow them. 'He is marked with a cross behind, that he mildly surfer, for God's sake, whatsoever adversities may befall him from others. He wears the cross before him, that he may bewail his own sins; and behind him, that through compassion he may lament the sins of others, and know that he is placed, as it were, a mediator between God and the sinner. Neither ought he to cease from prayer and the holy oblation, till he be favored with the grace and mercy which he implores. When the priest celebrates, he honors God, he rejoices the angels, he edifies the Church, he helps the living, he obtains rest for the dead, and makes himself partaker of all that is good" (Imit. of Christ, 1. 4, c. 5).

332.  Liturgical and Ascetical Part

Christ’s example was the norm for the Apostles; at the celebration of the Sacrifice they did, first, only that which Christ had done before. According to His directions and under the inspiration of the Holy Ghost they observed other things besides, namely, according to circumstances of time and place, to the simple, essential act of sacrifice they added various prayers and observances, in order to celebrate the Holy Mysteries as worthily and as edifyingly as possible. Those constituent portions of the sacrificial rite, which are found in all the ancient liturgies, have incontestably their origin from Apostolic times and tradition; such, for example, as the preparatory prayers, the readings from Holy Scripture, the Psalms, the offering of bread and wine mixed with water, the supplications for the living and the dead, the Offertory prayers and the words added to those of the Consecration, the reference to the death and resurrection of Christ, the Lord's Prayer, the sign of the Cross, the kiss of peace, the fraction and distribution of the Host, the thanksgiving after Communion. The Apostles, who had been instructed by the Lord Himself in the mysteries of the kingdom of God, and were filled with the Holy Ghost, assuredly observed a fixed order in the daily celebration of the Holy Sacrifice, although they did not establish and bequeath a written liturgy. 2 The first offering of the Holy Sacrifice by our Lord was the rule and the model for the Apostles; and the essential and fundamental features of the sacri-

33. Preliminary Remarks. page  333

ficial rite, introduced and enlarged upon by the Apostles, were preserved with fidelity and reverence in the churches founded by them and their successors; but in the course of time, according as it was deemed necessary or expedient, it was always more and more developed, enriched and perfected, yet after a different manner, in the various churches of the East and West. ' 'The Lord never ceases to be present to His beloved Spouse the Church, never fails to be at her side in her office of teaching and to accompany her in her operation with His blessing," consequently, He had the power, as He also had the will, to bequeath to the chiefs and shepherds of the Church the right to give to the Sacrifice instituted by Himself the most natural and the wisest development and the best adapted form, that is, to give it due liturgical form and solemnity.”  (“The Holy Sacrifice of the Mass; Dogmatically, Liturgically and Ascetically Explained”, by Rev. Dr. Nicholas Gihr. Translated from the Sixth German Edition. Freiburg im Breisgau. 1902. B. Herder, Publisher to the Holy Apostolic See Vienna (Austria), Munich (Bavaria), Strassburg(Alsace-Lorraine) , St. Louis, Mo.: B. Herder, 17 South Broadway.  Nihil Obstat. S. Ludovici, Die 17. Febr. 1902. F. G. Holweck, Censor Theologicus. Imprimatur. St. Louis, Mo., Febr. 5th, 1902.   John J. Kain, Archbishop of St. Louis.)


Part Seven

Usage of The Sign of the Cross



In nomine Patris, et Filii, et Spiritus Sancti. Amen.

In the name of the Father, and of the Son, and of the HolyGhost. Amen.


The Sign of the CrossThis is the most important of the Sacramentals. It is a symbol of our deliverance from Satan, and an emblem of God’s Mercy as manifested through the Crucifixion of Our Saviour. It consists in making a movement with the hands, or with some object, in the Form of a Cross. The ordinary method is to put the right hand to the forehead, and to the breast, and to the left and the right shoulder, saying: ‘In the Name of the Father, and of the Son, and of the Holy Ghost. Amen.

The words and the action form a summary of the Catholic Faith in God and the Redemption. We say ‘In the name’ - expressing the unity of God; we mention the three Persons of the Trinity; the cross itself, made with the hand, manifests our belief in the Incarnation, death, and resurrection of Our Saviour, and shows that we regard Him not only as God but as man-for otherwise He could not die.

The use of this sign goes back probably to the days of the Apostles. The triple Sign of the Cross was common in the Middle Ages, but is not now generally used except at the beginning of the Gospels at Mass. It is made by marking the forehead, the lips, and the breast, each with a small cross, using the thumb, and reminds us that we should ‘worship God with our minds, our lips, and our hearts’.

The Sign of the Cross is made at the beginning and end of public and private prayers, in the Administration of all the Sacraments, and in all the Church's Blessings, over the people, the person, or the objects. In Baptism it (The Sign of the Cross) is made 14 times; in Extreme Unction, 17 times; in the (Exorcism and) Blessing of Holy Water, 12 times; and in the Mass, in various ways, 51 times. An indulgence of 50 days is gained every tin1e we make it properly.-C.E.; Beresford-Cooke, The Sign of the Cross in the Western Liturgy, London, 1907.”    (“The New Catholic Dictionary”, Conde B. Pallen, PH.D., LL.D.,   Nihil Obstat.  John J. Wynne, S.J., S.T.D.,  Censor Deputatus,    Imprimatur Patrick Cardinal Hayes, Archbishop of New York October I, 1929, page 889, column 2-b, to page 890, column 1-a; emphasis and clarifications added.)


The Sign of the Cross in the Rite of Exorcism



Saint Michael the Archangel


Rite of Exorcism
Against Satan and the Apostate Angels


Exorcismus in Satanam
et Angelos Apostaticos

Sequens Exorcismus recitari potest ab Episcopis, nec non a Sacerdotibus, qui ab Ordinariis suis ad id auctoritatem habeant.
............................................................................
In nómine Patris, et Fílii, et Spíritus Sancti. Amen.

.....
Exorcism Against Satan
and the Apostate Angels
,
The following Exorcism is said either by a Bishop, or by a Priest who has received the authority to do this from his Ordinary.
............................................................................
In the Name of the Father, and of the Son and of the Holy  Ghost.  Amen.

Ad S. Michaëlem Archangelum Precatio
Precatio.
Princeps gloriosíssime Cæléstis milítiæ, Sancte Michaël Archángele, defénde nos in prælio advérsus príncipes et potestátes, advérsus mundi rectóres tenebrárum harum, contra spirituália nequítiæ, in cæléstibus.(Ephes. 6). Veni in auxílium hóminum; quos Deus ad imáginem similitúdinis suæ fecit (Sap. 2.), et a tyránnide diáboli emit prétio magno. (1 Cor. 6.). Te custódem et patrónum sancta venerátur Ecclésia; tibi trádidit Dóminus ánimas redemptórum in supérna felicitáte locándas.  Deprecáre Deum pacis, ut cónterat sátanam sub pédibus nostris, ne ultra váleat captívos tenére hómines, et Ecclésiæ nocére. Offer nostras preces in conspéctu Altíssimi, ut cito antícipent nos misericórdiæ Dómini, et apprehéndas dracónem, serpéntem antíquum, qui est diábolus et sátanas, et ligátum mittas in abýssum, ut non sedúcat ámplius gentes. (Apoc. 20.)

Prayer to Saint Michael the Archangel
Prayer.
O Glorious Prince of the celestial hosts, Saint Michæl the Archangel, protect and defend us in the conflict which we have to sustain against Principalities and Powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places (Ephesians 6:12). Come to the rescue of men, whom God has created to His image and likeness (Wisdom 2:23), and whom He has redeemed at a great price from the tyranny of the Devil. (1 Corinthians 6:20). It is thou whom Holy Church venerates as her guardian and her protector, thou whom the Lord has charged to conduct redeemed souls into Heaven.  Pray, therefore, the God of peace to subdue Satan beneath our feet, that he may no longer retain men captive nor do injury to the Church.  Present our prayers to the Most High, that without delay they may draw His Mercy down upon us and seize the dragon, the old serpent, which is the Devil and Satan; (Apocalypse 20:2). bind him and cast him into the bottomless pit ...that he (may) no more seduce the nations (Apocalypse 20:3).

Exorcismus
In nómine Jesu Christi Dei et Dómini nostri, intercedénte Immaculáta Virgine Dei Genítrice María, Beáto Michaële Archángelo, beátis Apóstolis Petro et Paulo et ómnibus Sanctis, et sacra ministérii nostri auctoritáte confísi, ad infestatiónes diabólicæ fraudis repelléndas secúri aggrédimur.
.

Exorcism
In the Name of Jesus Christ, Our God and Lord, by the intercession of the Immaculate Virgin Mary, the Mother of God, of Blessed Michæl the Archangel, of the Blessed Apostles Peter and Paul and all of the Saints, and confident of the authority of Our Sacred Ministry, We  confidently undertake to repulse the Diabolical attacks and deceits.

Psalmus 67
Exsúrgat Deus, et dissipéntur inimíci ejus, et fúgiant qui odérunt eum, a fácie ejus. 
 
 

Sicut déficit fumus, defíciant; sicut fluit cera a fácie ignis, sic péreant peccatóres a fácie Dei. (Psalm 67).
....


Psalm 67
Let God arise, and let His enemies be scattered: and let them that hate Him flee from before His Face. 
.
.As smoke vanisheth, so let them vanish away: as wax melteth before the fire, so let the wicked perish at the presence of God (Psalm 67:2-3).

V.Ecce Crucem Dómini, fúgite, partes advérsæ.
.R.Vicit Leo de tribu Juda, radix David. 
.

V.  Fiat misericórdia tua, Dómine, super nos.
R.  Quemádmodum sperávimus in te.


V.Behold the Cross of the Lord.  Flee, bands of enemies.
R.  The Lion of the Tribe of Juda, the Offspring of David, hath conquered.

V.  May Thy Mercy descend upon us.
R.  As great as our hope in Thee.


Exorcizámus te, omnis immúnde spíritus, omnis satánica potéstas, omnis incúrsio infernális adversárii, omnis légio, omnis congregátio et secta diabólica, in nómine et virtúte Dómini nostri Jesu Christi, eradicáre et effugáre a Dei Ecclésia, ab animábus ad imáginem Dei cónditis ac pretióso Divini Agni sánguine redémptis.Non ultra áudeas, serpens callidíssime, decípere humánum genus, Dei Ecclésiam pérsequi, ac Dei eléctos excútere et cribráre sicut tríticum. Imperat tibi Deus altíssimus, cui in magna tua supérbia te símilem habéri adhuc præsúmis; qui omnes hómines vult salvos fíeri, et ad agnitiónem veritátis veníre. (l. Tim.  2.)  Imperat tibi Deus Pater;    imperat tibi Deus Fílius;   imperat tibi Deus Spíritus Sanctus. Imperat tibi Christus, ætérnum Dei Verbum caro factum, qui pro salúte géneris nostri tua invídia pérditi, humiliávit semetípsum factus obédiens usque ad mortem (Phil. 2.); qui Ecclésiam suam ædificávit supra firmam petram et portas ínferi advérsus eam numquam esse prævalitúras edíxit, cum ea ipse permansúrus ómnibus diébus usque ad consummatiónem sæculi. (Matth. xxviii 20.) Imperat tibi sacraméntum Crucis, omniúmque Cristiánæ fidei Mysteriórum virtus.Imperat tibi excélsa Dei Genitrix Virgo María, quæ superbíssimum caput tuum a primo instánti Immaculátæ Conceptiónis in sua humilitáte contrívit.  Imperat tibi fides Sanctórum Apostolórum Petri et Pauli ceterorúmque Apostolórum.Imperat tibi Mártyrum sanguis, ac pia Sanctórum et Sanctárum ómnium intercéssio. .
..

We Exorcize you, all unclean spirits, all Satanic powers, all infernal adversaries, all wicked legions, all Diabolical assemblies and sects.  In the Name and by the Virtue of Our Lord Jesus Christ, may you be eradicated and driven from the Church of God, from the souls conformed to the image of God and redeemed by the Most Precious Blood of the Divine Lamb.   No longer dare, cunning serpent, to deceive the human race, to persecute God’s Church, and to strike God's elect and to sift them as wheat.The Most High God commands you,to Whom in your great pride you thus presumed yourself equal; Who will have all men to be saved, and to come to the knowledge of the Truth. (1 Timothy 2:4). God the Father commands you; God the Son commands you; God the Holy Ghost commands you. Christ, the Eternal Word of God made flesh, commands you;Who, to save our race lost through your malice, humbled Himself, becoming obedient unto death (Philippians 2:8) Who has built His Church on the firm Rock and declared that the gates of Hell shall never prevail against her, because He dwells with her all days, even to the consummation of the world (Matthew 28:20). The Sacred Mystery of the Cross commands you, as does all the power of the Mysteries of the Holy Christian Faith. The glorious Virgin Mary, the Mother of God commands you, who, by her profound humility, crushed your proud head from the first instant of her Immaculate Conception.  The faith of the Holy Apostles Peter and Paul and the other Apostles commands you.The blood of the Martyrs, and the pious intercession of all of the Holy Men and Holy Women command you. 

Ergo, draco maledícte et omnis légio diabólica, adjurámus te per Deum vivum, per Deum verum, per Deum sanctum, per Deum, qui sic....  diléxit mundum, ut Fílium suum unigénitum daret, ut omnis qui credit in eum non péreat, sed hábeat vitam ætérnam: (Joan. 3.): cessa decípere humánas creatúras, eísque ætérnæ perditiónis venénum propináre: désine Ecclésiæ nocére et ejus libertáti láqueos injícere. Vade, sátana, invéntor et magíster omnis falláciæ, hostis humánæ salútis. Da locum Christo, in quo nihil invenísti de opéribus tuis: da locum Ecclésiæ Uni, Sanctæ, Cathólicæ, et Apostólicæ, quam Christus ipse acquisívit sánguine suo. Humiliáre sub poténti manu Dei; contremísce et éffuge, invocáto a nobis Sancto et terríbili Nomine Jesu, quem ínferi tremunt, cui Virtútes Cælórum et Potestátes et Dominatiónes subjéctæ sunt; quem Chérubim et Séraphim indeféssis vócibus laudant, dicéntes: Sanctus, Sanctus, Sanctus Dóminus Deus Sábaoth.
.

Thus, cursed Dragon and all diabolical Legions, We adjure you by the Living God, by the True God, by the HolyGod, by the God Who so loved the world, as to give His only-begotten Son; that whosoever believeth in Him may not perish but may have life everlasting (John 3:16) to cease deceiving human creatures, and setting before them the venom of eternal perdition: to stop harming the Church and hindering her freedom. Begone, Satan, inventor and master of all deceit, enemy of mankind’s salvation. Give place to Christ, in Whom you have found none of your works; give place to the One, Holy, Catholic, and Apostolic Church, which Christ Himself acquired with His Blood. Stoop beneath the powerful hand of God; tremble and flee at the invocation of the Holy and Terrible Name of Jesus, which causes Hell to tremble, to which the Virtues of Heaven and the Powers and Dominations are subject; Whom the Cherubim and Seraphim praise unceasingly, saying: Holy, Holy, Holy is the Lord, the God of Sábaoth.

V.Dómine, exáudi oratiónem meam.
R.  Et clamor meus ad te véniat.
V. Dóminus vobíscum.
R.  Et cum spíritu tuo.

V.   O Lord, hear my prayer. 
R.  And let my cry come unto Thee.
V.  May the Lord be with thee. 
R.  And with thy spirit.

Oremus
Deus Cæli, Deus terræ, Deus Angelórum, Deus Archangelórum, Deus Patriarchárum, Deus Prophetárum, Deus Apostolórum, Deus Mártyrum, Deus Confessórum, Deus Vírginum, Deus qui potestátem habes donáre vitam post mortem, réquiem post labórem: quia non est Deus præter te, nec esse potest nisi tu, Creátor ómnium visibílium et invisibílium, cujus regni non erit finis: humíliter majestáti glóriæ tuæ supplicámus, ut ab omni infernálium spirítuum potestáte, láqueo, deceptióne et nequítia nos poténter liberáre, et incólumes custodíre dignéris. Per Christum Dóminum nostrum..
R. Amen.

Let Us Pray
God of Heaven, God of Earth, God of Angels, God of Archangels,  God of Patriarchs, God of Prophets, God of Apostles, God of Martyrs, God of Confessors, God of Virgins, God Who hast power to give life after death and rest after work: for there is no other God than Thee, nor can there be except you, the Creator of all things visible and invisible, of Whose reign there shall be no end: we humbly supplicate Thy Glorious Majesty, to deliver us by Thy power from all the wickedness of the infernal spirits, from their snares and deception and to protect us by  Thy Power and preserve us safe and sound. Through Christ Our Lord. 
R. Amen.

V.Ab insídiis diáboli. 
R.  Líbera nos, Dómine.

V. Ut Ecclésiam tuam secúra tibi fácias libertáte servíre. 
R. Te rogámus, audi nos.

V. Ut inimícos sanctæ Ecclésiæ humiliáre dignéris.
R. Te rogámus, audi nos.


V.  From the snares of the Devil. 
R. Deliver us, O Lord.

V.  That Thy Church may serve Thee in peace and liberty. 
R. We beseech Thee to hear us. 

V.  That Thou wouldst crush down all enemies of Thy Church. 
R. We beseech Thee to hear us.


Et aspergatur locus aqua benedicta.

Holy Water is sprinkled in the place.
Precatio ad Sancte Michaël Archangele
 
Sancte Michael Archangele, defende nos in Praelio; contra nequitiam et insidias diaboli esto praesidium. Imperet illi Deus; supplices deprecamur; tuque, Princeps militiae Coelestis, Satanam aliosque spiritus malignos, qui ad perditionem animarum pervagantur in mundo, divina virtute in infernum detrude. 
R.  Amen.
Prayer to Saint Michael the Archangel
 
Saint Michael, the Archangel, defend us in battle.  Be our protection against the wickedness and snares of the Devil.  Rebuke him, O God, we humbly beseech Thee; and do thou, O Prince of the Heavenly Hosts, by the power of God, thrust into hell Satan and all the evil spirits who prowl about the world seeking the ruin of souls. 
R.  Amen.

The Sign of the Cross in the Sacrament of Baptism



Exorcisms In the Sacrament of Baptism
For Infants and Young Children




RITUALE ROMANUM
Opening Page
and
The Title Page
1925 Edition


The First Exorcism
The First Exorcism of the Child


{Editor's Note: This first Exorcism, as well as all of the other Exorcisms, in this Rite are used to free the Child from the power of Satan who has this power because of the Child inheriting Original Sin. The signification is accomplished by an exhaling of the breath of the Priest, as to blow away something, or figuratively, the act of dispelling the evil spirits - Devils.}
 
Then the Priest gently blows three times upon the face of the Child, saying once:

Exu ab ei (ea) immunde spiritus, et da locum Spiritui Sancto Paraclito.

Depart from him (her) unclean spirit, and give place to the Holy Ghost, the Paraclete.



The Second Exorcism
The Exorcism of the Salt


{Editor's Note: Salt is a condiment meant to flavor foods and also to preserve them. In some cultures, salt is given to a newly arrived guest as a symbol of hospitality and friendship. Among the Hebrews it was eaten to symbolize the binding nature of a compact. Christ told the Apostles: You are the salt of the earth (Matthew 5:13).

Just as salt acts on food to preserve it, and therefore to keep it from spoiling, Christ's followers are to influence the world for good and to preserve from the corruption of lies, errors, and heresies, the unchangeable Truths found in the Catholic Deposit of the Faith, which God the Son, Jesus Christ, taught.

Salt is considered to be a symbol of the Gift of Wisdom in the Liturgical Rite for Baptism so that, by Salt, the Candidate for Baptism is given a taste for Heavenly Dogmatic Doctrines.

Salt is also considered to be a symbol of a Blessed Immortality which means that if the Recipient of Baptism perseveres in living a solid Spiritual Life, the reward will be eternal happiness in Heaven.}

The Priest now Exorcizes the salt.

Priest: O salt, creature of God, I exorcize you in the Name of God    the Father Almighty, and in the Charity of our Lord Jesus    Christ, and in the Virtue of the Holy    Ghost.

I Exorcise you by the Living    God, by the True    God, by the Holy    God, by the God    Who created you to safeguard the human race.



The Third Exorcism
The Second Exorcism of the Child


{Editor's Note: In the ancient days of the historical Catechumenate,  the Catechumen had, at this point, advanced to the rank of the Petitioner.  The Catechumen-Petitioner continued with the instructions, was examined, and was subjected to the first scrutinies.  Elements of this ancient rite are to be found in the following Solemn Exorcism.

In performing this Solemn Exorcism, the Priest now uses his power as an Ordained Exorcist which he received during his reception of Minor Orders when he received the Ancient Order of Exorcist which Christ Himself instituted before He sent out His Apostles to perform Exorcisms:

And having called His Twelve Disciples together, He gave them power over unclean spirits  [i.e. over Devils],  to cast them out.....  And going, preach, saying:  “The Kingdom of Heaven is at hand....  cast out Devils”. (Matthew 10:1, 7; emphasis added.)

He called unto Him whom He would... He made that Twelve should be with Him, and that He might send them....  to cast out Devils (Mark 3:13-15; emphasis added.)

In performing this Solemn Exorcism, the Priest frees the Candidate for Baptism from the tyranny of Satan and equips the Candidate for the war against Satan and sin.

Lucifer tempted Jesus Christ, the Son of God, in the desert.  But, just as Christ was totally victorious in that combat, so also now, Christ is once again victorious over Satan by this Exorcism of the Candidate for Baptism.}

The Priest saysI Exorcise you, unclean spirit, in the name of the Fa   ther and of the S   on and of the Holy   Ghost, so that you depart and begone from this servant of God, N., for He Himself commands you, accursed and damned spirit, He whose feet walked upon the sea, and Who extended His right hand to Peter, as Peter was sinking.

Therefore, accursed Devil, acknowledge your condemnation, and give honor to the living and true God, give honor to Jesus Christ, His Son, and to the Holy Ghost, and depart from this servant of God, N., for Jesus Christ, our Lord and God, has vouchsafed to call him (her) to His Holy Grace and Blessing, and to the font of Baptism.



At the Entrance to the Baptistry
The Fourth Exorcism
The Third Exorcism of the Child


Before anyone enters the Baptistry, at the entrance to the Baptistry, the Priest performs the 4th Exorcism and the 3rd Exorcism of the Child.

I Exorcise you, all unclean spirits, in the name of God    the Father Almighty, and in the name of His Son, Jesus    Christ, our Lord and Judge, and in the strength of the Holy     Ghost, that you depart from this creature of God, N., whom our Lord has vouchsafed to call to His Holy Temple, so that he (she) may become a Temple of the living God, and that the Holy Ghost may dwell in him (her). Through Christ our Lord, Who will come to judge the living and the dead and the world by fire.

R: Amen.
 


The Touching of the Nostrils
The Fifth Exorcism
The Fourth Exorcism of the Child


{Editor's Note Christ used this action and these words in healing the deaf-mute, although He actually touched the ears and mouth, not the nostrils. The change of touching the nostrils, instead of the mouth, was attested by this testimony 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.]: "For the sake of propriety, the nostrils are touched instead of the tongue.  We forbid all of the Prelates and Priests in union with Us from using spittle.}

The Priest, wetting his right thumb with his spittle, touches the nostrils, of the child.   Note:  The use of saliva may be omitted whenever there is a reasonable cause for safeguarding cleanliness or where there is danger of contracting or propagating disease, by order of Pope Pius XII in 1944. But the ceremony itself is not omitted.

The Priest, with his right thumb, touches the nostrils, saying:

Perceive the fragrance of God’s sweetness.

But you, O Devil, depart; for the judgment of God has come.



Note:  Exorcisms Are Also Done On Converts
This Includes Older Children and Adults
During the Sacrament of Baptism
The Sign of the Cross in the Sacrament of Penance



Going to Confession to a Priest or a Prelate is the same
except for the terms used for Prelates as below:

Penitent:  Making the Sign of the Cross, say:   Bless   me, your Excellency, for I have sinned.

The Blessing

Prelate: Dominus sit in corde tuo et in labiis tuis ut rite confitearis omnia peccata tua.  In Nomine Patris,  et Filii,  et Spiritus  Sancti.  Amen.

(Translation)

May the Lord be in thy heart and on thy lips, so that thou may rightly confess all of thy sins.  In the Name of the Father,  and of the Son,  and of the Holy  Ghost.  Amen.

Penitent:  Since my last Confession which was... (length of time) ago, when I received Absolution and then performed my penance, I accuse myself of sin:  (Now confess your sins).

Penitent: After Confessing your sins, say: I am sorry for these and all of the sins of my past life, especially for ... (name any sin you have confessed in the past; for example: “sins against the ..... Commandment”).  The Prelate will then say the following (or something similar to it):

Prelate:   Be sorry now for these and all of your transgressions against God and leave them as you are guilty in the sight of God.  Thank the good Lord for the Grace of a good Confession.  For your Penance.... (Prelate gives the Penance the Penitent is to make.)    Now make a good Act of Contrition.

Penitent:Recite the Act of Contrition as the Prelate gives you Absolution.  At the conclusion of the 4 liturgical prayers, including the Absolution, the Prelate says:

The Absolution

Prelate: Misereatur tui Omnipotens Deus, et dimissis peccatis tuis, perducat te ad vitam æternam.  Amen.

(Deinde dextera versus pœnitentem elevata, dicit:)

Prelate: Indulgentiam, absolutionem, et remissionem peccatorum tuorum tribuat tibi omnipotens, et misericors Dominus.  Amen.

Prelate: Dominus Noster Jesus Christus te absolvat: et ego auctoritate ipsius te absolvo ab omni vinculo excommunicationis, suspensionis, et interdicti, in quantum possum, et tu indiges.

(Si pœnitens sit Laicus, omittitus verbum suspensionis.  Sacerdos, non prelatus, in absolvendis unum Signum Crucis  facit. Iunctis manibus, dicit:)

Prelate: Deinde ego te absolvo a peccatis tuis, in Nomine Patris,  et Filii,  et Spiritus  Sancti.  Amen.

Prelate:  Passio Domini Nostri Iesu Christi, merita Beatæ Mariæ Virginis, et Omnium Sanctorum, quidquid boni feceris, et mali sustinueris, sint tibi in remissionem peccatorum, augmentum Gratiæ, et præmium vitæ æternæ.  Amen.

(Translation)

May Almighty God have mercy on thee, forgive thee thy sins, and lead thee to eternal life.  Amen.

(Then he elevates the right hand towards the Oenitent and says:)

May the Almighty and Merciful Lord grant thee pardon, absolution, and remission of thy sins.  Amen.

May Our Lord Jesus Christ absolve thee; and by His very authority, I absolve thee from every bond of excommunication, suspension, and interdict, in as much as I am able and thou art in need.

(If the Penitent is a Laic, omit the word suspension.  A priest, not a prelate, makes only one Sign of the Cross   in absolving.  Joining his hands together, he says:)

Finally I absolve thee from thy sins, in the Name of the Father,  and of the Son,  and of the Holy  Ghost.  Amen.

May the Passion of Our Lord Jesus Christ, the Merits of the Blessed Virgin Mary and of all the Saints, whatever good thou hast done and evil thou hast endured, be to thee for the remission of thy sins, the increase of Grace, and the reward of eternal life.  Amen.

Prelate:   Go in peace and sin no more.  God Bless you.

Penitent: Thank you, your Excellency, and God Bless you. 

(Penitent performs the penance imposed by the Prelate immediately after the Penitent returns to a pew in the Church.)

Part Eight
Requirements for Catholic Priests and
Prelates to Preach a Sermon

..


The Catechism of the Council of Trent for Parish Priests

“In addition to Popes, and Councils, many Cardinals, Bishops and other ecclesiastics, distinguished for their learning and sanctity, vied with one another in eulogizing The Catechism of Trent. Among other things they have said that not since the days of the Apostles has there been produced in a single volume so complete and practical a summary of Christian doctrine as this Catechism, and that, after the Sacred Scriptures, there is no work that can be read with greater safety and profit.”  [emphasis added.]

“In particular, Cardinal Valerius, the friend of St. Charles Borromeo, wrote of the Catechism:

This work contains all that is needful for the instruction of the Faithful; and it is written with such order, clearness and majesty that through it we seem to hear Holy Mother the Church herself, taught by the Holy Ghost, speaking to us.... It was composed by order of the Fathers of Trent under the inspiration of the Holy Ghost, and was published by the authority of the Vicar of Christ.’”  [Footnote # 32;  Ad Acol. Veron, lib. i;   emphasis added.]
“Salmanticenses, the great Carmelite commentators on St. Thomas, paid the following high tribute to the Catechism:
The authority of this Catechism has always been of the greatest in the Church, because it was composed by the command of the Council of Trent, because its authors were men of highest learning, and because it was approved only after the severest scrutiny by Popes Pius V and Gregory XIII, and has been recommended in nearly all the Councils that have been held since the Council of Trent.” [Footnote # 33;  Cursus  ix (Course 9), page 684.]
“Antonio Possevino, an illustrious Jesuit, and the preceptor of St. Francis de Sales, said:
‘The Catechism of the Council of Trent was inspired by the Holy Ghost.’”  [Footnote # 34; lib. vii, Bibliot, cap. 12.  Book 7, Bibliotheca, Chapter 12.]

..
“In his immortal Apologia, Cardinal Newman writes:
The Catechism of the Council of Trent was drawn up for the express purpose of providing Preachers with subjects for their Sermons; and, as my whole work has been a defense of myself, I may here say that I rarely preach a Sermon but I go to this beautiful and complete Catechism to get both my matter and my doctrine.’” [Footnote # 35:  Apologia, Chapter 5, page 280.]  (The Catechism of the Council of Trent, Introduction, page xxxv; emphasis added.)
(“The Catechism of the Council of Trent for Parish Priests”, Issued by Order of Pope Saint Pius V, Antonio-Michele Ghislieri [Friday, January 7, 1566 - Monday, May 1, 1572]. Translated by John Ambrose McHugh, O.P., S.T.M., Litt.D., and Charles Jerome Callan, O.P., S.T.M., Litt.D. Imprimatur Patrick Cardinal Joseph Hayes, D.D., [b. at New York, New York on Wednesday, November 20, 1867 - d. at New York, New York on Sunday, September 4, 1938;, Archbishop of New York, Monday, March 10, 1919  - Sunday, September 4, 1938]. Introduction, pp. xxxiv-xxxv.)
 

Part Nine

What Does
The Catechism of the Council of Trent for Parish Priests
Teach About The Cross?

First Example


When Vesting for Offering
The Holy Sacrifice of the Traditional Catholic Mass
The Priest Vests with a Stole
and arranges it over his breast in the Form of a Cross



Functions of the Priesthood

“The Office of a Priest, then, is to offer Sacrifice to God and to administer the Sacraments of the Church. This is proved by the very ceremonies used at his Ordination. When Ordaining a Priest, the Bishop... puts a Stole on his shoulders and arranges it over his breast in the Form of a Cross, declaring thereby that the Priest is clothed with power from on High, enabling him to carry the Cross of Christ our Lord and the sweet yoke of God's law, and to inculcate this law not only by words, but also by the example of a most Holy and Virtuous life.”

Second Example

He Humbled Himself, Becoming Obedient Unto Death, Even to the Death of the Cross

As man, He is also for many reasons appropriately called our Lord. First, because He is our Redeemer, who delivered us from sin, He deservedly acquired the power by which He truly is and is called our Lord. This is the Doctrine of the Apostle:

He humbled Himself, becoming obedient unto death, even to the death of the Cross. For which cause God also hath exalted Him, and hath given Him a Name which is above all names: that at the Name of Jesus every knee should bend, of those that are in Heaven, on earth, and under the earth: and that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father. And of Himself He said, after His Resurrection: All power is given to Me in Heaven and in earth.
Third Example

The Serpent [Satan] Was Vanquished by Christ on the Wood of the Cross

The fact that He suffered death precisely on the wood of the cross must also be attributed to a particular counsel of God, which decreed that life should return by the way whence death had arisen. The serpent who had triumphed over our first parents by the wood (of a tree) was vanquished by Christ on the wood of the Cross. Many other reasons which the Fathers have discussed in detail might be adduced to show that it was fit that our Redeemer should suffer death on the Cross rather than in any other way. But, as the pastor will show, it is enough for the faithful to believe that this kind of death was chosen by the Saviour because it appeared better adapted and more appropriate to the redemption of the human race; for there certainly could be none more ignominious and humiliating. Not only among the Gentiles was the punishment of the cross held accursed and full of shame and infamy, but even in the Law of Moses the man is called accursed that hangeth on a tree.

Fourth Example

Importance of the History of the Passion

Furthermore, the pastor should not omit the historical part of this Article, which has been so carefully set forth by the Holy Evangelists; so that the Faithful may be acquainted with at least the principal points of this Mystery, that is to say, such as seem more necessary to confirm the Truth of our Faith. For it is on this Article, as on their foundation, that the Christian Faith and Religion rest; and if this Truth be firmly established, all the rest is secure. Indeed, if one thing more than another presents difficulty to the mind and understanding of man, assuredly it is the Mystery of the Cross, which, beyond all doubt, must be considered the most difficult of all; so much so that only with great difficulty can we grasp the fact that our salvation depends on the Cross, and on Him who for us was nailed thereon. In this, however, as the Apostle teaches, we may well admire the wonderful Providence of God; for, seeing that in the Wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching, to save them that believe. It is no wonder, then, that the Prophets, before the coming of Christ, and the Apostles, after His death and Resurrection, labored so strenuously to convince mankind that He was the Redeemer of the world, and to bring them under the power and obedience of the Crucified.

Fifth Example

Christ Really Died

The pastor should explain that these words present for our belief that Jesus Christ, after He was crucified, really died and was buried. It is not without just reason that this is proposed to the Faithful as a separate object of belief, since there were some who denied His death upon the Cross. The Apostles, therefore, were justly of opinion that to such an error should be opposed the Doctrine of Faith contained in this Article, the Truth of which is placed beyond the possibility of doubt by the united testimony of all the Evangelists, who record that Jesus yielded up the ghost.

Moreover as Christ was true and perfect man, He of course was capable of dying. Now man dies when the Soul is separated from the body. When, therefore, we say that Jesus died, we mean that His Soul was disunited from His body. We do not admit, however, that the Divinity was separated from His body. On the contrary, we firmly believe and profess that when His Soul was dissociated from His body, His Divinity continued always united both to His body in the sepulchre and to His Soul in Limbo. It became the Son of God to die, that, through death, He might destroy him who had the empire of death that is the Devil, and might deliver them, who through the fear of death were all their lifetime subject to servitude.

Sixth Example

The Thought Of Christ’s Death Should Excite Our Love And Gratitude

When we meditate on the sufferings and all the torments of the Redeemer, nothing is better calculated to stir our Souls than the thought that He endured them thus voluntarily. Were anyone to endure all kinds of suffering for our sake, not because he chose them but simply because he could not escape them, we should not consider this a very great favour; but were he to endure death freely, and for our sake only, having had it in his power to avoid it, this indeed would be a benefit so overwhelming as to deprive even the most grateful heart, not only of the power of returning but even of feeling due thanks. We may hence form an idea of the transcendent and intense love of Jesus Christ towards us, and of His Divine and boundless claims to our gratitude.

Seventh Example

Reasons Why Christ Suffered

Besides, to increase the dignity of this mystery, Christ not only suffered for sinners, but even for those who were the very authors and ministers of all the torments He endured. Of this the Apostle reminds us in these words addressed to the Hebrews: Think diligently upon him that endured such opposition from sinners against Himself; that you be not wearied, fainting in your minds. In this guilt are involved all those who fall frequently into sin; for, as our sins consigned Christ the Lord to the death of the Cross, most certainly those who wallow in sin and iniquity crucify to themselves again the Son of God, as far as in them lies, and make a mockery of Him. This guilt seems more enormous in us than in the Jews, since according to the testimony of the same Apostle: If they had known it, they would never have Crucified the Lord of glory; while we, on the contrary, professing to know Him, yet denying Him by our actions, seem in some sort to lay violent hands on Him.

Eighth Example

The Altar of the Cross

Again, it (the Passion of Christ) was a sacrifice most acceptable to God, for when offered by His Son on the Altar of the Cross, it entirely appeased the wrath and indignation of the Father. This word (sacrifice) the Apostle uses when he says: Christ hath loved us, and hath delivered himself for us, an oblation and a sacrifice to God for an odour of sweetness.

Ninth Example

Necessity Of The Resurrection

With regard to the first, it was necessary that Christ should rise again in order to manifest the Justice of God; for it was most congruous that He who through obedience to God was degraded, and loaded with ignominy, should by Him be exalted. This is a reason assigned by the Apostle when he says to the Philippians: He humbled Himself, becoming obedient unto death, even to the death of the Cross. For which cause God also hath exalted Him. He rose also to confirm our Faith, which is necessary for justification; for the Resurrection of Christ from the dead by His own power affords an irrefragable proof that He was the Son of God. Again the Resurrection nourishes and sustains our Hope. As Christ rose again, we rest on an assured hope that we too shall rise again; the members must necessarily arrive at the condition of their head. This is the conclusion which St. Paul seems to draw when he writes to the Corinthians and to the Thessalonians. And Peter, the Prince of the Apostles, says: Blessed be the God and Father of our Lord Jesus Christ, who according to his great Mercy hath regenerated us unto a lively Hope, by the resurrection of Jesus Christ from the dead, unto the inheritance incorruptible.


Tenth Example

The Grace which He Merited for us on the Altar of the Cross
 



Through the Sacraments, as through a channel, must flow into the Soul the efficacy of the Passion of Christ, that is, the Grace which He merited for us on the Altar of the Cross, and without which we cannot hope for salvation.


A third reason is that the Sacraments, to use the words of St. Ambrose, may be at hand, as the remedies and medicines of the Samaritan in the Gospel, to preserve or recover the health of the Soul. For, through the Sacraments, as through a channel, must flow into the Soul the efficacy of the Passion of Christ, that is, the Grace which He merited for us on the Altar of the Cross, and without which we cannot hope for salvation. Hence, our most merciful Lord has bequeathed to His Church, Sacraments stamped with the sanction of His Word and promise, through which, provided we make pious and devout use of these remedies, we firmly believe that the fruit of His Passion is really communicated to us.

Eleventh Example

We Ask That We May Fulfil What God Desires Of Us

When, therefore, we pray, Thy will be done, we first of all ask our Heavenly Father to give us the strength to obey His Commandments, and to serve Him in holiness and justice all our days; to do all things according to His will and pleasure; to discharge all the duties prescribed for us in Sacred Scripture; under His guidance and assistance to perform all that becomes those who are born, not of the will of the flesh but of God, thus following the example of Christ the Lord who was made obedient unto death, even unto the death of the Cross; finally, to be ready to bear all things rather than depart from His Holy Will in even the slightest degree.

Twelveth Example

That Price Paid by Christ the Lord on the Cross

Wherefore we must fly to the Mercy of God; and as justice, of which God is most tenacious, is an equal and corresponding attribute to Mercy, we must make use of prayer, and the intercession of the Passion of our Lord Jesus Christ, without which no one ever obtained the pardon of his sins, and from which, as from its source, have flown all the efficacy and virtue of satisfaction. For of such value is that price paid by Christ the Lord on the Cross, and communicated to us through the Sacraments, received either actually or in purpose and desire, that it obtains and accomplishes for us the pardon of our sins, which is the object of our Prayer in this Petition.


Notice:


..


Part Ten

...Canon Law



Canon Law

A Commentary on the New Code of Canon Law
by  Rev. P. Chas. Augustine.

Volume VI
Administrative Law
(Can. 1154-1551)

Part IV. The Teaching Office of the Church

Title XX. Preaching the Word of God  (page 338)

Meanwhile every pastor ought to impress upon his mind what Pius X says concerning catechetical instruction:—that it is the milk which St. Peter wished the faithful to yearn for in all simplicity like new-born babes; that the labor of the Pulpiteer presupposes that of the Catechist; that ornate and flowery sermons often tickle the ears, but utterly fail to touch the heart, etc. (Canon 1332, p.  345.)
 


Chapter II, Sermons  (p.  351)

Subjects of Sermons, Can. 1347 (page 368.)
Administrative Law

§ 1. Sermons should be devoted above all to what is necessary for the faithful to believe and do for salvation.




§ 2. Therefore the preachers shall abstain from profane and abstruse arguments which exceed the capacity of their hearers, and perform their evangelical ministry (as the Apostle warns 40 ) not in persuasive words of human wisdom, or for the display of vain and ambitious eloquence, but in showing of the Spirit and power; preaching not themselves, but Christ crucified.

Canon 1348  (page 369)

They should not play the role of philanthropists, limiting their arguments to this life and disregarding the next. They may speak of the beauty and the blessings arising from religion, but should also mention man's duties to God, the eternal judge.

§ 3. If (what God may avert!) a preacher should disseminate errors and scandals, he should be deprived of the faculty of preaching and removed from the teaching office, and may also be subjected to such penalties as the Ordinary may deem necessary to repair the scandal.* 3 Should he preach heresies, the Ordinary must proceed against him according to the law. The first step in the latter case would be to forbid him to preach, followed by a canonical summons, or, where the Holy Office still exercises its jurisdiction, denunciation to the same. But the Council of Trent warns bishops to be careful lest innocent Priests be injured by calumny.  43.)
 



Automatically. .excommunicated. .Apostate, .Modernist. .Heretic, and .NEW. .Theology. .Heretic, pretend pope, fake F-1, .has condemned himself because F-1 refuses to preach the exclusive Gospel of Jesus Christ.  Rather, F-1 preaches the fake and phony gospel of religious indifferentism - that all religions are the same!

Jorge Mario Bergoglio, a.k.a. Francis 1, a.k.a. F-1, IS NOT A REAL Roman Catholic Priest!

Jorge Mario Bergoglio, a.k.a. Francis 1, a.k.a. F-1, IS NOT A REAL Roman Catholic Bishop!

Jorge Mario Bergoglio, a.k.a. Francis 1, a.k.a. F-1, IS NOT A REAL Roman Catholic Pope!

Jorge Mario Bergoglio, a.k.a. Francis 1, a.k.a. F-1, IS GUILTY of the Heresy of Religious Indifferentism!

Jorge Mario Bergoglio, a.k.a. Francis 1, a.k.a. F-1, IS NOT A CHRISTIAN!

Jorge Mario Bergoglio, a.k.a. Francis 1, a.k.a. F-1, IS GUILTY of the heretical and apostate false gospel that there is salvation in all religions groups of Jews, Moslems (a.k.a. Mohammadans), and Catholics which can all co-exist, even though the first two groups do not accept the Dogma of the Holy Trinity!
 
 


Jorge Mario Bergoglio, a.k.a. Francis 1, a.k.a. F-1, IS NOT A CATHOLIC!

Jorge Mario Bergoglio, a.k.a. Francis 1, a.k.a. F-1, IS an APOSTLE of the Communist KGB Invention the Communists call LIBERATION THEOLOGY!

Part Eleven
Our Running Commentary on:
Fake F-1's Heretical TalkThe Failure of the Cross


The following text is from some different, but identical, transcripts
of the Thursday, September 24, 2015, Vespers Sermon. (Talk)
It was given in Saint Patrick’s Cathedral, New York City.
In talking to a crowd of people,
The .automatically. excommunicated. Apostate. and .Modernist. Heretic,
Fake F-1 Blathered what the different, but identical, transcripts, recorded.

Note:  Our Running Commentary is in [brackets] like this.

I would like to

[This term denotes insecurity on the part of Fake F-1.  A Spiritually mature, secure Speaker would begin with something like this:  We begin this brief Talk by thanking the good God for this opportunity to speak to you today.]
express two sentiments for my Muslim brothers and sisters
[Since when are Heretics knowingly permitted in Roman Catholic places of worship?



Roman Catholic Pope Saint Pius V's
Vision of the Victory at Lepanto

Remember how Pope Saint Pius V, through the intercession of the Queen of the Most Holy Rosary, was responsible for the defeat of  the Mohammadan Terrorists in their demonic attempt conquer Western Europe and to totally destroy the Roman Catholic Church!

The Queen of the Most Holy Rosary destroyed most of the fleet of ships of these Terrorists during the Famous Battle of Lepanto  on Thursday, October 7, 1571, at the Gulf of Lepanto.  Therefore, to welcome such Heretics in a Roman Catholic Church is a disgusting insult to the Queen of the Most Holy Rosary, by which Demonic act, F-1 virtually slapped the Queen of the Most Holy Rosary, the Holy Mother of Jesus Christ, in the face! SHAME ON F-1! Anathema Sit!]



Islam Tortures and Kills
Those Who Refuse to Convert
Which Has Included
the CATHOLIC Girl
In the Above Photo!

[The above photo is but one, of many, many examples, of how some Muslim brothers and sisters have actually treated Roman Catholics!  And yet Fake F-1 welcomed such Muslim brothers and sisters!   One is left to wonder IF Fake F-1 throws a party in the Vatican for similar  Muslim brothers and sisters to celebrate these kinds of Satanic acts?]
Firstly, my greetings as they celebrate the feast of sacrifice. I would have wished my greeting to be warmer.
[Fake F-1will have an opportunity to have much warmer greetings for them as he celebrates with them as all of them burn in the eternal fires of Hell!]
My sentiments of closeness, my sentiments of closeness in the face of tragedy. The tragedy that they suffered in Mecca.

In this moment, I give assurances of my prayers. I unite myself with you all. A prayer to almighty god, all merciful.

[Satan wants to be worshipped as almighty god - Fake F-1 is apparently the high priest of Lucifer?]
This beautiful cathedral of St. Patrick's, built over many years through the sacrifices of many men and women is a symbol of the work of generations of American priests and religious and faithful who helped build up the church in the United States.
[So now it seems Fake F-1 suddenly wakes up to realize he is in what historically, before the Demonic changes, used to be a Roman Catholic Cathedral, but which is now in heresy and apostasy and anti-Catholic.]
Many priests and religious in this country that have not only in education but in other areas have had a central role assisting parents in handing down to their children the food that nourishes them for life. Many did so at the cost of extraordinary sacrifice and with heroic charity.
[How ambiguous!  EXACTLY what kind of food does Fake F-1 have in mind?  Heresy?  Fake F-1 is deliberately vague as he beats the air with his duplicity.]
I think, for example, of saint Elizabeth Ann Seton, who founded the first free catholic school for girls in the United States or in saint John Neumann, the founder of the first system of catholic education in this country.
[Finally, Fake F-1 speaks the Truth.  Must have had a weak moment?]
This evening, my brothers and sisters, I have come to join you in prayer that our vocations as priests will continue to build up the great edifice of God's kingdom in this country.
[Fake F-1 is blabbering, without making any real sense with his double-talk.  Exactly what is it that he is trying to say?  First, he mentions the Laity:  my brothers and sisters.  This is followed by: that our vocations as priests.]

[So Fake F-1 now claims that  my brothers and sisters   now have their vocations as priests. So this means, eliminating the deliberate double-talk of Devil F-1's ignoratio elenchi, that the Laity, who are a.k.a.  my brothers and sisters, are now also priests.]

[On the contrary, this is really an irrelevant issue which Fake F-1 simply pulled out of the air, so to speak, because no previous mention of such a priesthood had been mentioned by Fake F-1.  But,  thanks to Fake F-1's magical powers of abra-cadabra hallucinations, vis-à-vis his futile attempt at apocatastasis, which is beyond even his powers, by which he would otherwise, one is left to wonder, reduce the world to its primordial state?]

[So, no explanation of any kind is given by Fake F-1 for this idiotic statement, who delights in vague newspeakisms of Satanic riddles of incongruity, heresy, and other such lunacy by one suffering from acute Demonic possession, and who is, among many other wacky things, non compos mentis, and whose world of reality, somewhat ironically, is similar to the never-never land of JP-2 to whom  “heaven” is NOT “a physical place”; rather, it is a state - “a... relationship”.  In reality, it is the Teilhardian black hole of the omega point! Shades of the pantheism of Spinoza and a sentimentalized atheism, ala Cartesian Teilhardism! Thus, the state of “nowhere”!]

[All of this nonsense of Fake F-1 serves but to denigrate the Sacrament of Holy Orders, most especially, in this case, the Holy Priesthood.]

[Although it would seem that Fake F-1 likewise has no use for the Sacrament of the Holy Episcopacy either?  Perhaps because he, himself, is not a real, valid, Roman Catholic Priest, not to mention the fact that he is also not a real, valid, Roman Catholic Bishop?]

I know that, as the presbyterate in the midst of god's people, you recently have suffered greatly in the not distant past by having to bear the shame of some of your brothers, brothers who have harmed and scandalized the church in the most vulnerable of her members.
[Speaking to the clergy, this is an obscure reference to the hundreds, if not thousands, of pedophile clergy, here in the U.S.A.]
In the words of the book of revelation,
[The official Latin text of the Roman Catholic Bible is the Latin Vulgate of Saint Jerome in which Saint Jerome uses the term Apocalypse, NOT Book of Revelation.]
I know well that you have come forth from the great tribulation
[The official English text of the Roman Catholic Bible for this passage is:
“13   And one of the ancients answered, and said to me:  These that are clothed in white robes, who are they?  and whence came they?
14   And I said to him:  My Lord, thou knowest.  And he said to me:  These are they who are come out of great tribulation, and have washed their robes, and have made them white in the Blood of the Lamb.
15   Therefore they are before the Throne of God [i.e. the Traditional Catholic Holy Altar - not the anti-Catholic “Demonic table”], and they serve Him day and night in His temple:  and He, that sitteth on the Throne, shall dwell over them.”  (Apocalypse of St. John the Apostle, 7:13-15.)]

[On the contrary, here is the REAL verse of the Apocalypse Fake F-1 should have quoted:



[But since this is the Truth, Fake F-1 avoids the Truth like the plague.!]


and I accompany you at this time of pain and difficulty. And I thank god for your faithful service onto his people, doing so in helping you to preserve on the path of fidelity to Jesus Christ.
[On the contrary, Fake F-1 blithely ignores many historical facts and prophecies.  For example:




























NOR  Circus mass Professional Clowns
3 Seconds


NOR Circus Professional Acrobat mass
8 Seconds



NOR Circus Professional Dancers mass
4 Seconds



NOR Circus mass with Entertainment by pretend priest Playing Music
6 Seconds




NOR Circus Professional Snake Act mass
18 Seconds



Irreverent Procession on Roller Skates as Entrance for the NOR mass
6 Seconds



Dancing priests During NOR mass
A Bunch of Modern-Day Judases
14 Seconds


A Brief Comparison
 
WHY has the NOR Innovated by
Changing Kneeling to Standing, and  now
Sitting at a Table in a cocktail lounge for communion!?
Note the Waitress Walking in the Background
..

Brief Video of an Ancient Roman Rite
Traditional Catholic Solemn High Mass
The Celebrant of the Mass Administering
Holy Communion onto the tongue
to the Faithful who are kneeling
at the Holy Communion Rail
Please Click on Photo for Video

NOR Table communion
By a V-2 Waiter in vestments!
Nothing Holy.
Nothing Sacred.
No Adoration of Jesus Christ.
No Real mass and
No Real communion!
No kneeling.
No Holy Communion Rail.

WHY has the NOR Innovated by
Changing Kneeling to Standing, and  now
Sitting at a Table in a cocktail lounge for communion!?

Brief Video of an Ancient Roman Rite Catholic Traditional Solemn High Mass The Celebrant of the Mass Administering Holy Communion onto the tongue to the Faithful who are kneeling at the Holy Communion Rail.

NOR Table communion by a V-2 Waiter in vestments! Nothing Holy.  Nothing Sacred. No Adoration of Jesus Christ. No Real mass and No Real communion!



Fake F-1 at this Tango mass
1 Minute 44 Seconds


A Brief Video Comparison of a Few Sections of
The Traditional Catholic Mass with The NEW mass
at
http://www.traditionalcatholicmass.com/home-m1933.html























 



[Concerning Fake F-1:  You are of your father the Devil....
 
 





[Thus does Fake F-1 deliberately ignore the Truth!]

And I would like to offer two brief reflections. The first concern is of the spirit of gratitude. The joy of men and women who love god attracts others to him. Priests and religious are called to find and radiate lasting satisfaction in their vocation. Joy springs from a grateful heart.

[Fake F-1 tries to sound Traditional, but nothing about his .anti-Catholic. Satanic. Synod. Vatican  2. pseudo-church..is de facto Traditional!]
Truly, we have received much, so many graces, so many blessings. And in this, we rejoice. It will do us good to think back on our lives with the grace of remembrance.

Remembrance of when we were first called, remembrance of the road traveled, remembrance of graces received. And, above all, remembrance of our encounter with Jesus Christ so often along the way.

Remembrance of the amazement which our encounter with Jesus Christ has awakened in our hearts.

Sisters, brothers, priests and religious to seek the grace of remembrance so as to grow in the spirit of gratitude. Perhaps we need to ask ourselves: are we capable of counting our blessings? Or have I forgotten them?

[All of this empty pseudo-pious chatter about Remembrance reminds Us just how much Fake F-1 tries to sound Traditional, but nothing about his .anti-Catholic. Satanic. Synod. Vatican  2. pseudo-church..is de facto Traditional, nor is it Holy!  Here Fake F-1 seems to engage in wishful thinking?  This is a somewhat questionable Remembrance at best of certain things, perhaps by a guilty conscience?]

[His apparent wishful thinking of his somewhat questionable Remembrance at best, tends to remind one of this famous literary episode:]

[This I sat engaged in guessing, but no syllable expressing To the fowl whose fiery eyes now burned into my bosom’s core; This and more I sat divining, with my head at ease reclining On the cushion’s velvet lining that the lamp-light gloated o’er, But whose velvet-violet lining with the lamp-light gloating o’er, She shall press, ah, nevermore!

Then, methought, the air grew denser, perfumed from an unseen censer Swung by Seraphim whose foot-falls tinkled on the tufted floor. “Wretch,” I cried, “thy God hath lent thee—by these angels he hath sent thee Respite—respite and nepenthe from thy memories of Lenore; Quaff, oh quaff this kind nepenthe and forget this lost Lenore!” Quoth the Raven “Nevermore.”  (“The Raven”, by Edgar Allan Poe.)]

A second area is the spirit of hard work.
[Ah, yes!  Hard at work trying to totally destroy whatever is left of anything Catholic in the
 .anti-Catholic..Satanic..Synod.Vatican 2.pseudo-church.of.automatically.excommunicated. Apostates. and .Modernist. Heretics, and .NEW. Theology. Heretics!  Heresy and Apostasy are really hard work!  Fake F-1 must be worn out to a frazzle!]
The grateful heart is spontaneously impelled to serve the lord and to find expression in a life of commitment to our work. Once we realize how much god has given us, we learn that a life of sacrifice, of working for him and for others, becomes a privileged way, a privileged way of responding to his great love.
[One is left to wonder from which Traditional Catholic book Fake F-1 borrowed the above Traditional Catholic expression?  Fake F-1, in attempting to apply this to himself, only succeeds in a self-evident, deliberately misleading, general aphorism, which, when it is compared to his historical records, highlights the obvious variances.  Thus it becomes but an opportunity to beat the air, so to speak, with his vituperous voice which temporarily devalues his objective statement into a forced pithy observation in contradistinction to the objective sense concerning but one element of the Traditional Catholic Spiritual Life which the original author intended.]
Yet, if we are honest,
[Fake F-1, you are only a PRETEND Priest, Bishop, and Pope!]

[Fake F-1, here you have the unmitigated gall to expect your obviously brainwashed audience to accept your utterance as if it was truthful.]

we must recognize how easily this spirit of generous self-sacrifice can be dampened. There are a couple of ways that this can happen. And both are examples of the spiritual worldliness which weakens our commitment to serve as dedicated men and women.

And it diminishes the wonder of our first encounter with Christ. We can get caught up in measuring the value of our apostolic works by the standards of efficiency, good management and outward success, which govern the business world.

Not that these things are unimportant, of course. But we have been entrusted with a great responsibility, and this is why god's people rightly expect accountability from us but the true worth of our apostolate is measured by the value it has in god's eyes, to see and evaluate things from god's perspective, calls for constant conversion in the first days and years of our vocation and, need I say, it demands great humility.

[The three above paragraphs, and also the 10 below paragraphs, of the Fake F-1 speech, remind one of the warning Pope Saint Pius X gave all Catholics in his exposé of the Heresy of Modernism!  For example:
 “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 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.” (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.).]
The cross shows us a different way of measuring success. Ours is to plant the seeds. God sees to the fruits of our labors. And if at times our efforts and works seem to fail and not produce fruit, we need to remember that we are followers of Jesus Christ and his life, humanly speaking, ended in failure, the failure of the cross.
[We have already responded to this blatant heresy of Fake F-1 in the above sections, which begin with the Editorial Commentary:  Introduction, Part One, Part Two, etc., thereby providing Traditional Catholic Doctrine, Church History, etc., etc.]
Another danger -- another danger emerges when we become jealous of our free time, when we think that surrounding ourselves with worldly comforts help us to serve better. The problem with this way of reasoning is that it can blunt the power of god's daily call to conversion, to encounter with him.

Slowly but surely, it diminishes our spirit of sacrifice, our spirit of renunciation and our spirit of hard work. It also alienates people who suffer material poverty and who are forced to make greater sacrifices than those that we make ourselves.

Rest is needed, as are moments of leisure and self-enrichment, but we need to learn to rest in a way that deepens our desire to serve with generosity. Closeness to the poor, the refugee, the immigrant, the sick, the exploited, the elderly living alone, prisoners and all god's other poor, will teach us a different way of resting, one which is more Christian and generous.

Gratitude and hard work, these are two pillars of the spiritual life which I have wanted to share with you this evening. With you, the priest and religious men and women this afternoon.

I thank you for your prayers and your work and for the daily sacrifices that you make in the various areas of your apostolate. Many of these are known only to god, but they bear rich fruit for the life of the church.

I would especially like to thank and express my esteem and gratitude to the religious women of the United States.

What indeed -- what would the church be without you? Women’s strength, fighters, with that spirit of courage which puts you on the front lines in the proclamation of the gospel. To you, religious women, sisters and mothers of this people, I wish to say thank you.

A big thank you and to tell you that I love you very much. I know that many of you are on the front lines in meeting the challenges of adapting to an evolving pastoral landscape, like Saint Peter, I ask you, that regardless of the difficulties and trials that you face, be at peace and respond to them as Christ did. He gave thanks to the father, took up his cross and looked forward.

Dear brothers and sisters, in a few moments, we will sing the Magnificat. Let us commend to our lady the work we have been entrusted to do. Let us join her in thanking god for the great things he has done. And for the great things he will continue to do in us and in those whom we have the privilege to serve.

(N.B.:  A number of videos of this event show a hearty round of applause from the audience at the conclusion of the above.)
 





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!


“Blessed are the Merciful:
for they shall obtain Mercy.”  (Matthew 5:7)
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Please Help a Suffering Soul in Purgatory NOW!
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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