Pieta Marble Statue

THE PRIESTHOOD, THE HOLY SACRIFICE OF THE MASS, APOLOGIA

PREFIGURATIONS OF THE PRIESTHOOD, AND SACRIFICE FROM THE OLD LAW:

"Thou art a Priest for ever, according to the order of Melchisedech. - Ps. cix. 4"

"But Christ, being come an high priest of the good things to come, by a greater and more perfect tabernacle not made with hands, that is, not of this creation; Neither by the blood of goats, or of calves, but by His own blood, entered once into the holies, having obtained eternal redemption. - Heb. ix. 11, 12.

"And I will go in to the altar of God: to God who giveth joy to my youth." -- Ps. xlii. 3, 4.

"For every high Priest is appointed to offer gifts and sacrifices:  wherefore it is necessary that he should also have something to offer." - Heb. viii, 1-3.

" But Melchisedech the king of Salem, bringing forth bread and wine, for he was the priest of the most high God, Blessed him, and said:  Blessed be Abram by the most high God, who created heaven and earth." - Gen. Xiv. 18, 19.

PROMISED BY CHRIST:

"I am the bread of life.  Your fathers did eat manna in the desert, and are dead.  This is the bread which cometh down from heaven; that if any man eat of it, he may not die.  I am the living bread which came down from heaven.  If any man eat of this bread, he shall live for ever; and the bread that I will give, is my flesh, for the life of the world.  The Jews therefore strove among themselves, saying:  How can this man give us his flesh to eat?  Then Jesus said to them:  Amen, amen I say unto you:  Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you.  He that eateth my flesh, and drinketh my blood, hath everlasting life:  and I will raise him up in the last day.  For My flesh is meat indeed:  and my blood is drink indeed.  He that eateth my flesh, and drinketh my blood, abideth in me, and I in him.  As the living Father hath sent me, and I live by the Father; so he that eateth me, the same also shall live by me.  This is the bread that came down from heaven.  Not as your fathers did eat manna, and are dead.  He that eateth this bread, shall live for ever.  These things he said, teaching in the synagogue, in Capharnaum." - John vi. 48-60.

INSTITUTED THE HOLY SACRIFICE:

And He said to them:  With desire I have desired to eat this pasch with you, before I suffer. - Luke xxii. 15.

And whilst they were eating, Jesus took bread; and blessing, broke, and gave to them, and said:  Take ye.  This is my body.  And having taken the chalice, giving thanks, he gave it to them.  And they all drank of it.  And He said to them:  This is my blood of the new testament, which shall be shed for many." - Mark xiv. 22-24.

"For as often as you shall eat this bread, and drink the chalice, you shall show the death of the Lord, until He come." - 1 Cor. xi. 23-26.

CELEBRATED AND RECEIVED:

"Therefore whosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord.  But let a man prove himself:  and so let him eat of that bread, and drink of the chalice.  For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord. - 1 Cor. xi. 27-29."

" The Chalice of benediction which we bless, is it not the communion of the blood of Christ?  And the bread, which we break, is it not the partaking of the body of the Lord?  For we, having many, are one bread, one body, all that partake of one bread. - Cor. x. 16, 17"

"They that received his word, were baptized; and there were added in that day about three thousand souls.  And they were persevering in the doctrine of the apostles, and in the communication of the breaking of bread, and in prayers. - Acts ii. 41, 41"

PRE-MOSAIC SACRIFICES:

Cain and Abel offered sacrifice to God:  Cain, who was a husbandman, offered the fruit of his fields; Abel, a shepherd, offered the firstlings of his flock.  God rejected one sacrifice and accepted the other, showing thereby that if the external offering is not confirmed and approved by an internal offering of the will of him who offers the sacrifice, it is not pleasing in His sight.  Thus early did God show that He looks at what is inside men's souls rather than at their exterior gifts.  If the exterior sacrifice is not a true symbol of a genuine interior sacrifice of the will to God, then God will have none of it.

THE FRUITS OF THE MASS:

The effects of the Mass are divided into four main groups, according as they fulfill the four great purposes of  sacrifice--adoration, thanksgiving, petition, and satisfaction.  The first two regard God.  The last two regard us.

ADORATION:  The Mass first and above all gives God perfect adoration.  It does this ex opere operato, that is, independently of our dispositions.  It does it infallibly, and immediately, always and necessarily, and with no step in between.  It has this effect because  it is Christ's immolation, with which God is perfectly pleased, even without our participation in it.  This does not mean that we cannot give God adoration also.  The Church teaches that besides the effects which are produced ex opere operato, or automatically, there is also an effect produced ex opere operantis, by the effort of the one doing the work.  But our adoration does not increase Christ's adoration, which is already perfect.  What it does accomplish is the fulfilling of our obligation of giving God adoration by our union with the infinite adoration of Christ.

THANKSGIVING: 

The Mass gives God perfectly the thanksgiving that is His due.  It does this in the same way and for the same reason that it gives Him adoration.  Likewise, if we wish, it may discharge our obligation to give Him thanks.

You will notice that in these two points we speak of "discharging an obligation" or giving God His due.  Now whenever we give anyone, God or man, his due, we are performing an act of the virtue of justice, the cardinal virtue.  The virtue of religion is part of the virtue of justice because it consists in giving God the worship that is His due.  Sacrifice is an act of the virtue of religion because it offers God complete worship by way of adoration, thanksgiving, petition, and reparation; these are His due.  And the Mass is the perfect sacrifice.  Do you see how, no matter what the starting point, we always get back to the Mass as the central action of our lives? 

Thus the Mass offers God adoration and thanksgiving.  These two, as noted already, are the effects that are directed toward Him.  The last two are directed towards us and are fruits properly so called.  They are petition and satisfaction.

PETITION:

The Mass can obtain for us any spiritual or temporal good of which we stand in need.  It does this also ex opere operato.  That is, the mere fact that we ask through the most powerful of all prayers, the Mass, gives assurance that we will receive our petition as far as God's willingness to give is concerned.  On the other hand, as far as we are concerned, this effect of the Mass is greatly dependent on our co-operation and dispositions.  Certainly God's enemies or His lukewarm friends cannot expect Him to listen to them as He would to a person wholeheartedly serving Him.

Off course the same conditions apply as for the granting of any prayer.  We must ask God for a real good, which is likewise good for us, here and now; we must ask in the name of our Lord, and we must ask devoutly and perseveringly.  The difference in praying through the Mass is that it is not our own puny efforts that do the work, but the infinite efficacy of Calvary.  Is there something that we need--the light to see ourselves as we really are, the grace to do what we know to be our duty, the strength to break off some bad habit or to acquire a good one? Is there some temporal favor which would help us or our family to serve God with more peace or joy of heart?  It is ours for the asking, through the Mass.

SATISFACTION:

The fourth great effect of the Mass, propitiation or satisfaction, means that it makes up for our sins.  This effect is double.  First, the Mass at least indirectly remits venial sins, and petitions for the sinner the means of obtaining forgiveness for his mortal sins, while secondly it also helps satisfy for the temporal punishment due to sin.

FORGIVENESS OF SINS:  The Mass also assists us in obtaining the forgiveness of our sins.  It does this by gaining for us the graces needed to perform those pious acts by which the soul is properly disposed so as to obtain the remission of sins.  It leads us to imperfect or perfect contrition.  This means that if you could induce a sinner, even a most desperate one, sincerely to assist at Mass, he would be given the grace to repent of his sin.  His use of that grace, of course, would depend on his free will, but the Mass would put pardon within his grasp.  In addition, each Mass at which we assist takes away some of the temporal punishment due our sins.

The Mass also provides the forgiveness of Temporal Punishment Still Due on Forgiven Sin, and relieves the Suffering Souls in Purgatory. - Since the Mass is the most powerful means of reparation, it is a true and holy Catholic instinct that moves the faithful to have Masses said for the souls of their departed.  In this case the ministerial fruit is applied to those souls.  But even when the Mass is expressly offered for some other intention, they are not forgotten.  A special prayer after the Consecration, the memento of the Dead, is devoted to the members of the Church Suffering, and all who are praying the Mass join in asking God to give to the agonizing souls a "place of refreshment, light, and rest."

WHAT IS GIVEN TO US AT HOLY MASS THROUGH BREAD AND WINE: 

After the consecration of the Holy Eucharist, we are to receive, through the hands of the Priest, the "Body, Blood, Soul and Divinity of Jesus Christ" under the appearances of Bread and Wine.  In other words, Jesus Christ comes directly into our souls, Body, Blood, Soul and Divinity, and not just spiritually, but really and truly present under the accidental appearances of Bread and Wine. 

In the early Church people did receive the Bread and Wine, but later, due to the possibility and subsequent spilling of the Precious Blood of Jesus, through the Communion, it was decided to only give the bread, on the tongue of the recipient, to prevent any type of sacrilege from being committed.  Jesus Christ, being whole and entire under either species, whether Bread or Wine.  Each particle or drop, being the same, as whole or entire.

THE SILENT SCREAM VIDEO

Here is a video which will change your life.  If you're contemplating an abortion...stop...look at this Video.  Please DON'T KILL YOUR BABY!
DON'T KILL YOUR BABY, OR HAVE AN ABORTION

WHY THE CATHOLIC CHURCH RETAINS THE LATIN SERVICE, from "The Catholic Church Alone The One True Church of Christ" Copyright 1903

The Catholic Church celebrates in Latin for a variety of reasons:  1.  Because she did so in the beginning; and as she never changes her faith (!), she has "never" deemed it advisable to change her language.  If her sacred language changed with those that are changing around her, there would be no end to the "resulting confusion", and much disedification would unavoidably be given by using words and phrases in the hearing of the people to which the grossest meanings are sometimes attached.  2.  As order is Heaven's first law, uniformity seems to be the first law of the Church, and for this reason she endeavors to have her greatest charge, the due and respectful celebration of the Adorable Sacrifice of the Altar, conducted with the same ceremonies and said in the same language everywhere.  This she could not do unless she had fixed on a common language.  3.  Unity in respect to language goes very far in "Preserving unity of belief."  A writer of high repute declares as his firm conviction that the various Churches of the East that have severed their connection with the centre of unity, Rome, would hardly ever have done so had they been required from the beginning to make Latin their liturgical language.  National languages always pave the way for "national Churches".  4.  By preserving the  Latin in the liturgy, and requiring her ministers to cultivate it, the Catholic Church has secured for herself the accumulated literary treasures of eighteen centuries of Christianity.  By this she has free access to the writings of some of the most illustrious Doctors of the Church, to Canon and civil law, to the decrees of ancient Councils, and to many other documents of value which would otherwise have been totally out of reach.  For this reason alone our Holy Church should receive the praise of Christendom.  Hallam, in his "Middle Ages," could not hide the fact that the sole hope of literature in those times depended chiefly on the Catholic Church; for, wherever it existed, the Latin language was preserved. ("The Catholic Church Alone The One True Church of Christ, Copyright, 1903; page 620; by Rev. Henry Dodridge, D.D.; Rev. Henry Edward Manning, D.D.; Rev. F. Lewis of Granada; Rev. Stephen Keenan; Rev. Bernard Vaughan, S.J.; Rev. Thomas N. Burke, O.P.; Introduced by Rev. M.A. White, O.S.A.

(We are adding this note, so that the reader will ponder, from reading the above, why the Vatican II Reformers would take up such a task as to change the ancient language of the Church.  It was certainly not to retain the faith in it's entirety, but, rather, as quoted above to decimate "unity of belief", disedify the faithful, to change the faith, to discredit the ancient writers of the Catholic Faith by no longer teaching a dead language used by the Catholic Faith for full 2,000 years., to nationalize Churches, in other words, "TO DESTROY THE FAITH")

MASS NOT CELEBRATED IN ANY LIVING LANGUAGE, from "The Catholic Church Alone The One True Church of Christ, 1903 Copyright

We have said that the Catholic Church to-day celebrates the Holy Sacrifice in nine different languages; but the reader must not understand from this that the language in any one case is the vernacular.  The Greeks, it is true, speak Greek; but so different is the spoken language from that of the liturgy, the latter being the ancient classic Greek, that there is scarcely a man in the congregation who understands one word of it.  The same may be said of the Armenian, the Ethiopic, or any other of the nine specified.  The Copts, for instance, are so little skilled in the Coptic used in the Mass that it has been found necessary to print the rubrics of their Missals in Arabic, the present language of those regions, for the benefit of the clergy; for neither the clergy nor the people are much versed in the language used in the sacred offices.  And since it is an indisputable fact that there is not to be found in Christendom a single instance of a priesthood celebrating the Holy Sacrifice in the language of the day, how is it that we of the Latin Church are called to task so often for celebrating in an unknown tongue?  Why not call the Greek Church to task?  Why not call the Armenian Church to task?  Why not call the Russian Church to task?  And yet, if there is reprehension deserved anywhere, those people deserve more than we do, for the most illiterate of our congregation know far more about our liturgical language, of which there are translations in every prayer book, than the educated of the nations we have mentioned know about theirs.  Ask a Nestorian or a Copt to roll you off only a few short sentences of the liturgical Syriac or Coptic; he could as easily tell you his thoughts in the language of the Celestial Empire.  Nor is the practice of celebrating the Divine Service in a tongue unknown to the people without precedents in ancient and modern times.  The Jews always celebrated the praises of Jehovah in "the language that the prophets spake," namely, the ancient Hebrew.  This was so far above the reach of the people that it was found necessary to supply them with translations in the shape of the so-called Targums, in order that they might know something of what was being done; and that this custom is yet kept up by the modern Jews in their synagogues is proved by innumerable witnesses.  We may even quote the Mohammedans in illustration.  It well known in what veneration those people hold the Koran, which is to them what the Bible is to Christians.  It is written in the purest Arabic; and so much afraid are they of it becoming common that no one is allowed to attempt a translation of it into the Arabic spoken by the people.  This pure Arabic is a dead language to the masses.  Another example in the point may be cited from the Hindoos, who allow none but the Brahmin's to read the Veda, on account of the great respect they have for the language in which it is written.  The Hindoos carry this reverence so far that they will not allow some of their minor ministers so much as even to listen to the reading of the book, or to speak of it.  The same is the case with the language known as the Bali, a half-sister of the Sanskrit, which long since ceased to be spoken; yet is is the liturgical language of Ceylon, Bali and Madura, and of a great part of the Java and Indo-China.  It is also the religious language of all the Japanese who profess Lamaism.  We have, therefore, clearly shown that if precedent be wanted for what is styled "a strange, unmeaning discipline," the most critical mind can be satisfied by looking into the pages of antiquity and examining the religious customs of any ancient people.  In nearly every case the liturgical language will be found different from that in use among the common people.

The chief reason why Protestants find fault without use of a language not understood by the people is, as far as they themselves are concerned, very rational, but, as far as Catholic are concerned, highly absurd.  A Protestant goes to Church to utter a few prayers, or at least to hear the minister utter them, and nothing more.  His service is essentially prayer, and nothing but prayer.  Such is not the case with the Catholic.  His service is something higher and greater than mere prayer--it is a sublime Sacrifice; and as the sacrifice may be offered in entire independence of prayer, it matters but little whether the shared prayer takes in it be little or great, provided everything else is duly ordered.  For this reason some of the ablest spiritual writers have said again and again that one of the most efficacious ways of hearing Mass is to watch the actions of the priest at the altar with great attention from beginning to end, and to look as little as possible at the prayer-book.  A person who could do this without distraction would reap incalculable spiritual fruit from it, and would, without a doubt, be assisting at Mass in the strictest sense of the words. - Page:  619, "The Catholic Church Alone The One True Church of Christ, 1903 Copyright, Rev. Henry Dodridge, D.D.; Rev. Henry Edward Manning, D.D.; Rev. F. Lewis of Granada; Rev. Stephen Keenan; Rev. Bernard Vaughan, S.J., Rev. Thomas N. Burke, O.P.; Introduced by Rev. M.A. White, O.S.A., Catholic Educational Company, New York, Philadelphia

IS TELEVISION AN INDIFFERENT OBJECT?

We are writing this short blog to assess whether or not television is an indifferent object.  Many people claim there is control when one watches the Television, but in all truth, is this reality or fiction.  The internet is also extremely dangerous, with millions of pornographic web sites available at the drop of a "search word".  An indifferent object usually cannot pollute your mind with thousands of images flickering in front of your eyes randomly and habitually.  One cannot watch a program without the very important "Advertisements" which are there to seek and allure people into either sensual delights, or uncontrolled buying sprees.  Here are a couple of web sites with very interesting analysis on television.  They are worth perusing just to assess whether or not you should rid your family of this unwholesome means of entertainment.  Please read our article on "Satan, Temptation and Televison", which you can access by looking at our previous blogs to the right of this page, or by scrolling down the page.  Please note:  "We do not agree 100% with everything which is posted on these web sites.  Some of the articles are socialistic and promote socialism, but the statistics are worth viewing as is the reality of Advertising and its effect upon the viewer."

Turn Off Your TV Web Site

Is Your TV Turning you into a Moron Web Site

One must remember these are two secular web sites, and are not necessarily geared toward warding off evil temptations and saving ones soul.  If even the secular public can see this many dangers in the use of the Television, do you think it should be part of YOUR life?  Think again.  The average American family spends 8 hours per day watching Television.  How many hours per day do you spend meditating on the Passion of Jesus Christ, or saying the Daily Rosary (which is really 15 decades), or reading a book on the Lives of the Saints, or improving your souls.  Can you spend 8 hours per day watching Television and honestly say that you don't have time to attend First Friday Devotions, First Saturday Devotions, or Holy Week Services, or if it is available to you, Daily Mass?  Has Jesus become an after-thought in your Daily Life.  If so......"begone Satan....and toss the TV...shut off the internet unless you intend to use it for useful purposes.  What is useful purpose?  Fixing a automobile, finding the best price for a Lawn Mower, hearing the Rosary on Internet Radio, or Catholic Sermons, contacting family members through email, or finding the shortest way to get from point A to point B.  Keep entertainment in YOUR complete control, by accessing DVD if you want to view a Movie.  Keep off of YouTube, as this site is filled with trash, and especially put on parental controls so that your children cannot view the internet, unless you are right there with them.  Even Kim Komando, who is a secular Internet Solutions professional, tells parents to "NEVER ALLOW YOUR CHILDREN TO HAVE THEIR OWN COMPUTER IN THEIR ROOM!"

For those who cannot live without their sports, find a "Good Radio" and listen there.  You might be surprised at how well you can follow a game on Radio as opposed to TV, since the Radio announcer will clue you in on every detail.  Basketball is wonderful on Radio!

The Athanasian Creed - To Be recited Trinity Sunday and Throughout the Year

Whosoever will be saved, before all things it is necessary that he hold the Catholic Faith.  Which Faith except everyone doth keep whole and undefiled, without doubt he shall perish everlastingly.  And the Catholic Faith is this, that we worship one God in Trinity and Trinity in Unity.  Neither confounding the Persons, nor dividing the Substance.  For there is one Person of the Father, another of the Son, and another of the Holy Ghost.  But the Godhead of the Father, of the Son and of the Holy Ghost is all One, the Glory Equal, the Majesty Co-Eternal.  Such as the Father is, such is the Son, and such is the Holy Ghost.  The Father Uncreated, the Son Uncreated, and the Holy Ghost Uncreated.  The Father Incomprehensible, the Son Incomprehensible, and the Holy Ghost Incomprehensible.  The Father Eternal, the Son Eternal, and the Holy Ghost Eternal and yet they are not Three Eternals but One Eternal.  As also there are not Three Uncreated, nor Three Incomprehensibles, but One Uncreated, and One Incomprehensible.  So likewise the Father is Almighty, the Son Almighty, and the Holy Ghost Almighty.  And yet they are not Three Almighties but One Almighty.  So the Father is God, the Son is God, and the Holy Ghost is God.  And yet they are not Three Gods, but One God.  So likewise the Father is Lord, the Son Lord, and the Holy Ghost Lord.  And yet not Three Lords but One Lord.  For, like as we are compelled by the Christian verity to acknowledge every Person by Himself to be God and Lord, so are we forbidden by the Catholic Religion to say, there be Three Gods or Three Lords.  The Father is made of none, neither created, nor begotten.  The Son is of the Father alone; not made, nor created, but begotten.  The Holy Ghost is of the Father, and of the Son neither made, nor created, nor begotten, but proceeding.  So there is One Father, not Three Fathers; one Son, not Three Sons; One Holy Ghost, not Three Holy Ghosts.  And in this Trinity none is afore or after Other, None is greater or less than Another, but the whole Three Persons are Co-eternal together, and Co-equal.  So that in all things, as is aforesaid, the Unity is Trinity, and the Trinity is Unity is to be worshipped.  He therefore that will be saved, must think of the Trinity.  Furthermore, it is necessary to everlasting Salvation, that he also believe rightly the Incarnation of Our Lord Jesus Christ.  For the right Faith is, that we believe and confess, that Our Lord Jesus Christ, the Son of God, is God and Man.  God, of the substance of the Father, begotten before the worlds; and Man, of the substance of His mother, born into the world.  Perfect God and Perfect Man, of a reasonable Soul and human Flesh subsisting.  Equal to the Father as touching His Godhead, and inferior to the Father as touching His Manhood.  Who, although He be God and Man, yet He is not two, but One Christ.  One, not by conversion of the Godhead into Flesh, but by taking of the Manhood into God.  One altogether, not by confusion of substance, but by Unity of Person.  For as the reasonable soul and flesh is one Man, so God and Man is one Christ.  Who suffered for our salvation, descended into Hell, rose again the third day from the dead.  He ascended into Heaven, He sitteth on the right hand of the Father, God Almighty, from whence he shall come to judge the quick and the dead.  At whose coming all men shall rise again with their bodies, and shall give account for their own works.  And they that have done good shall go into life everlasting, and they that have done evil into everlasting fire.  This is the Catholic Faith, which except a man believe faithfully and firmly, he cannot be saved.  Amen.

The Twelve Promises of Sacred Heart Prayer (Based on Promises to St. Margaret Mary)

O Heart of Jesus, behold us prostrate before Thee, to adore Thee, to praise Thee, to thank Thee, to make reparation for our past faults, and to consecrate ourselves to Thy Love.
Bearing in mind Thy magnificent Promises to those who honor and love Thy Sacred Heart, we say to Thee with the utmost confidence:
1.  Heart of Jesus, give us all the graces necessary for our state in life. (Answer:  Thou hast promised it, O Jesus!)
2.  Heart of Jesus, grant peace to our families. (Thou hast promised it, O Jesus!)
3.  Heart of Jesus, console us in all our sorrows. (Thou hast promised it, O Jesus!)
4.  Heart of Jesus, be our safe Refuge during life, and above all at the hour of our death. (Thou hast promised it, O Jesus!)
5.  Heart of Jesus, pour abundant blessings on all our labors. (Thou hast promised it, O Jesus!)
6.  Heart of Jesus, be for sinners the Source and Infinite Ocean of Mercy. (Thou hast promised it, O Jesus!)
7.  Heart of Jesus, make indifferent souls fervent.  (Thou hast promised it, O Jesus!)
8.  Heart of Jesus, make fervent souls advance rapidly to perfection. (Thou hast promised it, O Jesus!)
9.  Heart of Jesus, bless the houses where Thine Image is exposed and honored. (Thou hast promised it, O Jesus!)
10.  Heart of Jesus, give to priests the power of touching the most hardened hearts.  (Thou hast promised it, O Jesus!)
11.  Heart of Jesus, engrave on Thy Heart forever the names of those who propagate this devotion. (Thou hast promised it, O Jesus!)
12.  Heart of Jesus, give those who receive Holy Communion Nine Consecutive First Fridays, the grace of final repentance, that they may not die under Thy displeasure, but, strengthened by the reception of the Sacraments, may Thy Heart be their secure refuge at their last hour. (Thou hast promised it, O Jesus!)

O Lord Jesus, remember the Promises which, in the infinite Mercy of Thy Divine Heart, Thou didst make to St. Margaret Mary.  Be the Protector of our life; the Strength of our weakness; the Repairer of our faults; the Completion of our virtues; our Refuge at the hour of our death. Amen.
(Jesus, Mary, Joseph Novena Manual, Copyright 1939, by Rev. Joseph F. Stedman)

Blessed is the womb that bore Thee, 3rd Sunday of Lent

"And it came to pass, as He spoke these things, a certain woman from the crowd, lifting up her voice, said to  Him:  Blessed is the womb that bore Thee, and the paps that gave Thee suck.  But He said:  Yea, rather, blessed are they who hear the word of God, and keep it." Luke XI. 14-28:  Why did this woman lift up her voice and speak thus to Jesus Christ?  It was by inspiration of the Holy Ghost to shame the Pharisees who, blinded by pride, neither professed nor acknowledged the divinity of Christ, whilst this humble woman not only confessed Jesus as God, but praised her who carried Him, whom heaven and earth cannot contain.  Consider the great dignity of the blessed Virgin, Mother of the Son of God, and hear her praises from the holy Fathers.  St. Cyril thus salutes her:  "Praise to thee, Blessed Mother of God:  for thou art virginity itself, the sceptre of the true faith!" (Profoundly deep meaning) and St. Chrysostom: "Hail, O Mother, the throne, the glory, the heaven of the Church!'  St. Ephrem:  "Hail, only hope of the Fathers, herald of the apostles, glory of the martyrs, joy of the saints, and crown of the virgins, because of thy vast glory, and inaccessible light!"
Why did Christ call those happy who hear the word of God and keep it?  Because, as has been already said, it is not enough for salvation to hear the word of God, but it must also be practiced.  Because Mary, the tender Mother of Jesus, did this most perfectly, Christ terms her more happy in it, than in having conceived, borne, and nursed Him. (Explanation of the Epistles and Gospels by Rev. Leonard Goffine, Copyright, 1880, Imprimatur:  Rt. Rev. Joseph F. Mooney, V.G. Adm. of the Archdiocese of New York)
Hail to Thee most Blessed Virgin Mary, Mother of God and our Mother.  Through Thee Christ came into the world the first time, and through Thee He will return the second time, but the first time he came secretly and hiddenly, but in the end he will come gloriously and resplendently, but both times he will have come through Thee.  Here let all tongues be mute." (Words of St. Louis De Montfort)

STEPS TO THE TRADITIONAL ROMAN CATHOLIC PRIESTHOOD

Levels of Holy Orders: 

Tonsure - Ceremony in which one is received into the clerical state by having the hair shorn on the crown of the head.

Minor Orders:

1. Porter - The Porter receives the right to guard over the church doors.
2. Lector - The Lector receives the right to read certain passages of Holy Scripture during Mass.
3. Exorcist - The Exorcist receives the right to exorcize evil spirits with permission of the Bishop.
4. Acolyte - The Acolyte receives the right to carry the candles and give the wine and water at Holy Mass.

Major Orders:

1. Subdiaconate - Gives the right to present the water at a Solemn High Mass, to sing the Epistle, to bring the Sacred vessels to the Altar, to hold the Paten during the Canon; it binds the ordinand to perpetual celibacy and the daily recitation of the Divine Office.
2. Diaconate - Gives the ordinand, with permission, the right to preach, distribute Holy Communion, and to solemnly baptize, as well as to assist the Priest at Holy Mass.
3. Priesthood - Imprints an indelible mark upon the soul and gives the power to change bread and wine into the Body and Blood of Jesus Christ in the Holy Sacrifice of the Mass, and to forgive sins in the Sacrament of Penance.  

The Fifteen Promises of Mary to Christians Who Recite the Rosary

1.  Whoever shall faithfully serve me by the recitation of the Rosary shall receive signal graces.

2.  I promise my special protection and the greatest graces to all those who shall recite the Rosary.

3.  The Rosary shall be a powerful armor against Hell; it will destroy vice, decrease sin and defeat heresies.

4.  It will cause virtue and good works to flourish; it will obtain for souls the abundant mercy of God; it will withdraw the hearts of men from the love of the world and its vanities and will lift them to the desire of eternal things.  Oh, that souls would sanctify themselves by this means!

5.  The soul which recommends itself to me by the recitation of the Rosary shall not perish.

6.  Whoever shall recite the Rosary devoutly, applying himself to the consideration of its sacred Mysteries, shall never be conquered by misfortune.  God will not chastise him in His justice; he shall not perish by an unprovided death; if he be just, he shall remain in the grace of God and become worthy of eternal life.

7.  Whoever shall have a true devotion for the Rosary shall not die without the Sacraments of the Church.

8.  Those who are faithful to recite the Rosary shall have during their life and at their death the light of God and the plentitude of His graces; at the moment of death they shall participate in the merits of the Saints in Paradise.

9.  I shall deliver from Purgatory those who have been devoted to the Rosary.

10.  The faithful children of the Rosary shall merit a high degree of glory in Heaven.

11.  You shall obtain all you ask of me by the recitation of the Rosary.

12.  All those who propagate the Holy Rosary shall be aided by me in their necessities.

13.  I have obtained from my Divine Son that all the advocates of the Rosary shall have for intercessors the entire celestial court during their life and at the hour of death.

14.  All who recite the Rosary are my sons, and brothers of my only Son, Jesus Christ.

15.  Devotion to my Rosary is a great sign of predestination.

(Given to St. Dominic and Blessed Alan) (Imprimatur:  Patrick J. Hayes, D.D., Archbishop of New York)

Prayer to Prevent One Mortal Sin, Conversion or Return to Faith, Indulgenced Ejaculations

Prayer to Prevent One Mortal Sin:

O Mary, Immaculate Mother of Jesus, we beseech Thee, offer to the Eternal Father the Precious Blood of Thy Divine Son, to prevent at least one mortal sin from being committed somewhere in the world today.  Amen.


Prayer for Conversion or Return to the Catholic Faith:

O God, all hearts are in Thy Hands.  Thou canst bend, as it pleases Thee, the most stubborn, and soften the most obdurate.  I beseech Thee by the Holy Name, the Precious Blood, the Merits, Wounds and Divine Heart of Jesus, Thy Beloved Son, to grant the conversion we ask.  Amen.  (Prayer and Penance are advised by the Saints.  Denying oneself a treat or dessert, holding back an unkind word, keeping silence for 1 or 2 hours per day, a mortification of the eyes, a mortification of the palate, fasting, alms giving to the poor, etc. for the conversion of a sinner)


Indulgenced Ejaculations:

Sacred Heart of Jesus, Thy Kingdom come (300 days)

Sweet Heart of Jesus, have mercy on us and all our brethren who have gone astray. (100 days)

O, Mary, most sorrowful mother of all Christians, pray for us.  (300 days)

Prayer Before Holy Communion

Come, O Jesus!  My poor soul calls for Thee and awaits Thee.  Comfort my poor soul distressed.  Come and dwell within my breast.  My Savior, Jesus, come to me.  With all my heart I long for Thee.  Most firmly I believe in Thee.  Most truthfully I hope in Thee.  Most ardently I love Thee.  Then come, O Jesus, come to me. 

Let me receive Thy Body, so weary with suffering, so tortured to save me.  Let me receive Thy Blood, Which, agony for me pressed from Thy Brow in the Garden and Which Thou didst shed for love of me, every step of the Way of Thy Cross.

Let me receive Thy Soul, so sweet, and strong, meek and compassionate.  Let It lift my soul to Thee.
Come dear Jesus, with Thy Divinity.  Print Thy Divine Image on my soul, and make it holy through Thy grace.
Every day I need Thy Light to guide me in the way God wants me to go.  Come, then, O my Host, and day by day enlighten my soul with Thy Divine Grace.

Every day I need Thy Strength to fulfill God's reason for my creation.  Come, O my Host, and give me strength to set aside every obstacle in following Thee.

In my trials and afflictions of every day, Come O my Host, and give me patience and resignation.
In the duties and obligations which every day brings, Come, O my Host, and give me strength to be faithful to them.

Every day I ought to do good about me, to set good example to my neighbors, perhaps to console and counsel them.  Come, then, O my Host, day by day, and inspire me with Thy Divine Charity.
Every day is full of temptations and I am weak.  Come, O my Host, and day by day renew my powers; raise me up from my falls; purify me from my faults.

O Jesus, when dawns the day which shall be my last, come to me as my Divine Friend.  Come to me as my Host for the last time on earth so that, having begun every day of my life on earth with Thee, I may also begin the day of eternity that shall never end with Thee.  Amen. - (From Jesus, Mary, Joseph Novena Manual, Confraternity of the Precious Blood, Copyright, 1939)

Satan, Temptations and Television

Without the knowledge that our holy Faith gives us of God's plan of creation and of man's destiny, both in this life and in the next, we could never hope to arrive at a correct understanding of the origin and the sources of temptation, or of the existence of evil in general.  Faith alone offers us a satisfactory explanation of this problem.
It is a teaching of the Catholic Faith that the various temptations with which we are assailed are traceable, either directly or indirectly, to the malice and hatred that Satan bears to the human race as a whole, and to every human being individually.  Not that he is the immediate author of every temptation--for a great many come from other sources--but inasmuch as he was the first cause of man's fall from the state of original holiness and perfection, he must be considered as the indirect cause of them all.
To arrive at a correct understanding of this important truth of Christian teaching, the reader must keep in mind the following points of Revelation:
Satan, known by the name of Lucifer ("Bearer of Light"), is a fallen angel.  Before his fall, he held one of the highest ranks in the angelic creation.  As an angel, he was endowed with any gifts and qualities of great excellence, which raised his nature high above the nature of man.  Among these gifts were vast intelligence, comprehensive understanding, an extensive knowledge of the laws and phenomena of nature, and a great physcial power.  These endowments, which he received in his creation, he retained in his fall, since they are proper to him as an angelic being, just as reason and free will are proper to man as a human being.  Being an essential part of his nature, we say that they are natural to him.  They are not supernatural gifts, as is the gift of sanctifying grace.  Hence, Satan did not lose these natural gifts when he fell, any more than a man loses his natural gifts when he sins.  What Satan did lose in his fall were the supernatural gifts of sanctifying grace and the right and title to the glory of Heaven, as Adam and Eve lost theirs when they committed their first sin.
What has here been said of Lucifer applies to all the rest of the fallen angels, the number of whom is known to be very great.  All of these, known as devils, are now working under the direction of their chief for the ruin and eternal perdition of human souls.
Accordingly, Satan--and for that matter, the very least of the devils--knows immeasurably more about the things of the natural order, about the universe and the laws that govern it, and about the whole realm of natural sciences than all the scientists of the world can hope to discover in a million years.  In the same way, he knows vastly more about the mysterious nature of man, about his soul and body and the intimate interrelation between them, about his passions and inclinations, his talents and abilities, his inherited tendencies and weaknesses, and his leanings toward certain sins and vices than all our physicians, anatomists, psychologists, and psychoanalysts can ever discover by the most painstaking research.  And all this vast knowledge is his not through the slow, laborious process of study, but as part of the equipment he naturally possesses as an angelic being.
In the next place, it must be noted that Satan and all the rest of the fallen angels are filled with the bitterest hatred and malice against every member of the human family.  This hatred is continuous and knows no lessening.  It has its source in undying envy, due to the fact that men are created to fill in Heaven the places vacated by Satan and his companions.  For this reason, they wage bitter and relentless war on the human race.  Their one aim is to rob men of their appointed glory and plunge them into the abyss of Hell.  In the words of St. Peter, they are continually going about like roaring lions seeking whom they may devour.
But although Satan bears this irreconcilable hatred toward men and is seeking to bring about their eternal damnation, he has only one means at his command by which he can do this.  That is "mortal sin".  By no other means and in no other way can he drag a soul into Hell.  Only those who subject themselves to his dominion by committing mortal sin, will, like him, be forever tormented with the fire that shall never die, if they pass out of this life without repentance and pardon.
From this it must be clear that Satan will leave nothing untried to make people fall into mortal sin in one way or another, and after that to keep them in it if at all possible.  For this purpose he makes use of all kinds of temptations.  In a thousand ways he tries to make sin attractive.  If he does not succeed at once, he does not give up, but continues his assaults with untiring patience.  He never loses courage over failures, but perseveres if need be for months and years, in the meantime using every conceivable trick and artifice in the hope of someday succeeding in breaking his victim's resistance and making him yield to some grievous temptation.
Thus we see how Satan is the first of the causes of our temptations.  The infinite wisdom of God permits him to play the role of tempter, for Heaven is to a great extent to be the reward of our victory over temptation and sin.  But while these temptations are very numerous and often very severe, we have the consoling assurance that God will never allow us to be tempted beyond our strength to resist; and we have His infallible promise that in answer to humble prayer He will give us what grace we need in order to come out of the conflict victorious and rich in grace and merit. (11)It is not out of place in this connection to remind you that, in these days of growing unbelief and apostasy from the true Faith, special stress must be laid on the Church's teaching regarding ythe existance of Satan and his design of bringing about the ruin of souls.  Modern godlessness, aided by the teachings of materialistic evolution, denies all this and scoffs at it as a fairytale.  That this unbelief gives Satan an immense advantage in his warfare on souls can readily be seen by the thoughtful reader.

There are innumerable temptations occasioned by the motion picture.  How this truly wonderful invention has been prostituted to the diabolical work of corrupting the minds and hearts of our children and youths even before they are able to appreciate the difference between right and wrong!  It is impossible to imagine a more destructive engine for the wholesale ruin of the innocence of childhood and youth than the salacious and suggestive movie, with its constantly recurring sex appeal.  Yet such films are produced by the thousands and exhibited all over the world, so that day after day millions of persons, both young and old, feast their eyes and hearts on scenes that suggest actions of which St. Paul says that they should not so much as be named among Christians (Cf. Eph. 5:12).  Considering how weak human nature is and how viciously inclined to impure delights, such exhibitions are bound to be the cause not merely of many violent temptations, but also of countless sins against the virtue of purity.  What a belated frost is to an orchard in full bloom, the salacious movie is to the innocence and purity of childhood and youth.
One must remember that by "occasions of sin" we understand persons, places, amusements, occupations, and objects that may easily lead us into sin.  The same applies to temptations.  This definition of the little catechism is simple and clear and requires no comment.  It is not necessary that these persons, or places, or amusements, or objects be evil in themselves; it is sufficient that nearness to them, or contact with them, induces us to commit sin, or at least cause us to be tempted thereto.  The blame, therefore, does not necessarily lie with things or places or persons, but rather with the subject who knowingly comes in contact with these.  (Quotes by Father Francis J. Remler, C.M., How to Resist Temptation, 1938; Imprimatur:  John J. Glennon, Archbishop of St. Louis, July 14, 1938)
Pope Pius XII Encyclical "Miranda Prorsus":  "For these new possessions and new instruments which are within almost everybody's grasp, introduce a most powerful influence into mens minds, both because they can flood them with light, raise them to nobility, adorn them with beauty, and because they can disfigure them by dimming their lustre, dishonor them by a process of corruption, and make them subject to uncontrolled passions, according as the subjects presented to the senses in these shows are praiseworthy or reprehensible.
Consequently,   since We as a Father, have pondered with ever greater anxiety, the essential nature of this problem and have considered the salutary benefits, so far as films are concerned, which have resulted from more than two decades from the Encyclical Letter "Vigilanti Cura", yielding to the petitions of the Bishops and those laymen who make a study of these arts, We wish by this letter to give directives and instructions with regard to both sound broadcasting and television.
Indeed, this should be the first aim of the arts of motion pictures, radio and television:  to serve truth and virtue (How many today can claim this from 21st Century Television - our emphasis)
We wrote to the Bishops of Italy "Should we not shudder if we reflect attentively that by means of television shows, even within home surroundings all can inhale that poisoned air of materialistic doctrines which diffuse notions of empty pleasures and desires of all kinds, in the same way they did over and over again in cinema halls.  It must be noticed that even more than the physiological and psychological disturbances which can arise therefrom, those dangers must be guarded against which affect the morals of youth, and which, unless turned aside and forbidden in due season, can greatly contribute to the damage and overthrow of human society itself."  Since it is a question of entertainment in which their innocence (youth) can be exposed to danger, they will be outstanding for their Christian restraint and prudence.  It is their grave obligation to check and control that natural and unrestrained eagerness to see and hear anything, and they must keep their mind free from immodest and earthly pleasures, and direct it to higher things. (How many shows of the 21st century do this very thing? Our Emphasis)
Pius XII then goes on to explain that Offices were to be conducted for the purpose of rating movies, films, etc. so as to protect people from viewing immodest or impure idea's or ideals.  This has been totally destroyed since the mid-20th Century and now the first decade of the 21st Century.
Pius XII on Actors:  Since there is a question of bringing the Motion Picture industry in line with sounder policies, that is no slight responsibility which rests on the actors; they, indeed, remembering their dignity as human beings and experienced artists, should know that they are not permitted to lend their talents to parts in plays, or to be connected with the making of films, which are contrary to sound morals.  But an actor, having gained a famous name by talent and skill, ought to use that renown, which he has justly won in such a way that he inspires the mind of the public with noble sentiments; in particular, he should remember to give a notable example of virtue to others in his private life.  When addressing professional actors on one occasion in the past, We made this assertion:  "Everyone can see that, in the presence of a throng of people listening open-mouthed to your words, applauding and shouting, your own feelings are stirred and filled with a certain joy and exhaltation, but if it can be said that someone is fully justified in these emotions, yet it does not follow that Christian actors may accept from their audience expressions of praise which savour of a type of idolatry, since, in this case, Our Saviour's words apply:  "So let your light shine before men, that they may see your good works, and glorify your "Father" Who is in heaven.

Prayers for the Dying, Why You Pray for the Dying

O Merciful Jesus, Lover of souls, I pray Thee, by the agony of Thy most Sacred Heart, and by the sorrows of Thine Immaculate Mother, cleanse in Thine Own Blood the sinners of the whole world who are now in their agony and who are to die this day. Amen.

Heart of Jesus, once in agony, have pity on the dying. (100 days Ind.)

Prayer For a Happy Death

(This is the Greatest Grace we can ask of God. A Happy Death means a HEAVEN of Happiness for all eternity. A bad death means a HELL of eternal misery.)

Jesus, Mary, Joseph, I give Thee my heart and my soul. Jesus, Mary, Joseph, assist me in my last agony. Jesus, Mary, Joseph, may I breathe forth my soul in peace with Thee. Amen. (300 days Indulgence)

Consecrating Last Three Hours of our Life to Mary

To Thee, O Mother of my soul, I consecrate the Last Three Hours of My Life. When death cuts the thread of my days, give my soul to Jesus and say: "I love it." This alone will be enough to obtain for me the benediction of my God and the happiness of seeing Thee for all eternity. Amen.

An Act of Resignation

My Lord God, even now I accept at Thy Hands, cheerfully and willingly, with all its anxieties, pains and sufferings, whatever kind of death it shall please Thee to be mine. Amen. (Plenary Indulgence, to be applied at death, if recited next time you go to the Sacraments)

PRAY FOR THE DYING

Today 80,000 souls will die.  Pray now for those dying.  Tomorrow will be too late.  This daily practice, so simple, so helpful should appeal to every Catholic.  One soul saved each day means 365 each year.  What a rich harvest of souls to present unto God.  St. James says:  "He who causeth a sinner to be converted....shall save his own soul from death."

(Prayers taken from Jesus, Mary, Joseph Novena Manual, Confraternity of The Precious Blood, Copyright, 1939 by Joseph Stedman)

The Rosary and the Hail Mary by St. Louis de Montfort

The Hail Mary well said--that is, with attention, devotion, and modesty--is, according to the saints, the enemy of the devil which puts him to flight, and the hammer which crushes him. It is the sanctification of the soul, the joy of the angels, the melody of the predestinate, the canticle of the New Testament, the pleasure of Mary, and the glory of the most Holy Trinity. The Hail Mary is a heavenly dew which fertilizes the soul. It is the chaste and loving kiss which we give to Mary. It is a vermilion rose which we present to her; a precious pearl we offer to her; a chalice of divine ambrosial nectar which we proffer to her. All these are comparisons of the saints.

I pray you urgently, by the love I bear you in Jesus and Mary, not to content yourselves with saying the Little Crown of the Blessed Virgin, but to say five decades, or even, if you have time, fifteen decades of the Rosary every day. At the moment of your death you will bless the day and the hour in which you followed my advice. Having thus sown in the blessings of Jesus and Mary, you will reap eternal blessings in Heaven. "He who soweth in blessings, shall also reap blessings." (2 Cor. 9:6).

Mary is Necessary to God in the Sanctification of Souls by St. Louis de Montfort

If Moses, by the force of his prayer, stayed the anger of God against the Israelites in a manner so powerful that the most high and infinitely merciful Lord, being unable to resist him, told him to let Him alone that He might be angry with and punish that rebellious people, what must we note, with much greater reason, think of the prayer of the humble Mary, that worthy Mother of God, which is more powerful with His Majesty than the prayers and intercessions of all the angels and saints both in Heaven and on earth?

In the Heavens Mary commands the angels and the blessed. As a recompense for her profound humility, God has empowered her and commissioned her to fill with saints the empty thrones from which the apostate angels fell by pride. The will of the Most High, who exalts the humble (Lk. 1:52), is that Heaven, earth and Hell bend, with good will or bad will, to the commandments of the humble Mary, whom He has made sovereign of Heaven and earth, general of His armies, treasurer of His treasures, dispenser of His graces, worker of His greatest marvels, restorer of the human race, Mediatrix of men, the exterminator of the enemies of God, and the faithful companion of His grandeurs and triumphs.

God the Father wishes to have children by Mary till the consummation of the world; and He speaks to her these words "Dwell in Jacob" (Ecclus. 24:13); that is to say: Make your dwelling and residence in My predestined children, prefigured by Jacob, and not in the reprobate children of the devil, prefigured by Esau.

Just as in the natural and corporal generation of children there are a father and a mother, so in the supernatural and spiritual generation there are a Father, who is God, and a Mother, who is Mary. All the true children of God, the predestinate, have God for their Father and Mary for their Mother. He who has not Mary for his Mother has not God for his Father. This is the reason why the reprobate, such as heretics, schismatics and others, who hate our Blessed Lady or regard her with contempt and indifference, have not God for their Father, however much they boast of it, simply because they have not Mary for their Mother. For if they had her for their Mother, they would love and honor her as a true child naturally loves and honors the mother who has given him life.

The most infallible and indubitable sign by which we may distinguish a heretic, a man of bad doctrine, a reprobate, from one of the predestinate, is that the heretic and the reprobate have nothing but contempt and indifference for Our Lady, endeavoring by their words and examples to diminish the worship and love of her, openly or hiddenly, and sometimes by misrepresentation. Alas! God the Father has not told Mary to dwell in them, for they are Esaus.

Mary has produced, together with the Holy Ghost, the greatest thing which has been or ever will be--a God-Man; and she will consequently produce the greatest saints that there will be in the end of time. The formation and the education of the great saints who shall come at the end of the world are reserved for her. For it is only that singular and miraculous Virgin who can produce, in union with the Holy Ghost, singular and extraordinary things.

When the Holy Ghost, her Spouse, has found Mary in a soul, He flies there. He enters there in His fullness; He communicates Himself to that soul abundantly, and to the full extent to which it makes room for His spouse. Nay, one of the greatest reasons why the Holy Ghost does not now do startling wonders in our souls is because He does not find there a sufficiently great union with His faithful and inseparable spouse. I say "inseparable" spouse, because since that Substantial Love of the Father and the Son has espoused Mary, in order to produce Jesus Christ, the Head of the elect, and Jesus Christ in the elect, He has never repudiated her, because she has always been fruitful and faithful.

Mary is Necessary to Men:

In the second place we must conclude that, the most holy Virgin being necessary to God by a necessity which we call "hypothetical," in consequence of His will, she is far more necessary to men, in order that they may attain their last end. We must not confuse devotion to the Blessed Virgin with devotions to the other saints, as if devotion to her were not far more necessary than devotion to them, and as if devotion to her were a matter of supererogation.

"To be devout to Thee, O holy Virgin," says St. John Damascene, "is an arm of salvation which God gives to those whom He wishes to save."

Necessity of The Blessed Virgin and of Devotion to Her, by St. Louis de Montfort

I avow, with all the Church, that Mary, being a mere creature that has come from the hands of the Most High, is in comparison with His Infinite Majesty less than an atom; or rather, she is nothing at all, because only He is "He who is" (Exod. 3:14); consequently that grand Lord, always independent and sufficient to Himself, never had, and has not now, any absolute need of the holy Virgin for the accomplishment of His will and for the manifestation of His glory. He has but to will in order to do everything.

Nevertheless, I say that, things being as they are now--that is, God having willed to commence and to complete His greatest works by the most holy Virgin ever since He created Her--we may well think He will not change His conduct in the eternal ages; for He is God, and he changes not, either in His sentiments or in His conduct.

Mary Was Necessary to God in the Incarnation of The Word:

It was only through Mary that God the Father gave His Only-begotten to the world. Whatever sighs the patriarchs may have sent forth, whatever prayers the prophets and the saints of the Old Law may have offered up to obtain this treasure for full "four thousand years", it was only "Mary" who merited it and found grace before God (Lk. 1:30) by the force of her prayers and the eminence of her virtues. The world was unworthy, says St. Augustine, to receive the Son of God directly from the Father's hands. He gave Him to Mary in order that the world might receive Him through her.

The Son of God became man for our salvation; but it was in Mary and by Mary. God the Holy Ghost formed Jesus Christ in Mary; but it was only after having asked her consent by one of the first ministers of His court.

God the Father communicated to Mary His fruitfulness, inasmuch as a mere creature was capable of it, in order that He might give her the power to produce His Son and all the members of His Mystical Body.

God the Son descended into her virginal womb as the New Adam into His terrestrial paradise, to take His pleasure there, and to work in secret marvels of grace.

God made Man found His liberty in seeing Himself imprisoned in her womb. He made His omnipotence shine forth in letting Himself be carried by that humble maiden. He found His glory and His Father's in hiding His splendors from all creatures here below, and revealing them to Mary only. He glorified His independence and His majesty in depending on that sweet Virgin in His conception, in His birth, in His presentation in the temple, in His hidden life of thirty years, and even in His death, where she was to be present in order that He might make with her but one same sacrifice and be immolated to the Eternal Father by her consent, just as Isaac of old was offered by Abraham's consent to the will of God. It is she who nourished Him, supported Him, brought Him up and then sacrificed Him for us.

Oh, admirable and incomprehensible dependence of God, which the Holy Ghost could not pass over in silence in the Gospel, although He has hidden from us nearly all the admirable things which the Incarnate Wisdom did in His hidden life--as if He would enable us, by His revelation of that at least, to understand something of its excellence and infinite glory! Jesus Christ gave more glory to God the Father by submission to His Mother during those thirty years than He would have given Him in converting the whole world by working of the most stupendous miracles. Oh, how highly we glorify God when, to please Him, we submit ourselves to Mary, after the example of Jesus Christ, our sole Exemplar!

If we examine closely the rest of our Blessed Lord's life, we shall see that it was His will to begin His miracles by Mary. He sanctified St. John in the womb of his mother, St. Elizabeth, but it was by Mary's word. No sooner had she spoken than John was sanctified; and this was His first miracle of grace.

At the marriage of Cana He changed the water into wine, but it was at Mary's humble prayer; and this was His first miracle of nature. He began and continued His miracles by Mary, and He will continue them to the end of ages by Mary.

God the Holy Ghost, being barren in God--that is to say, not producing another Divine Person--is become fruitful by Mary, whom He has espoused. It was with her, in her, and of her that He produced His Masterpiece, which is God made Man, and that He goes on producing daily, to the end of the world, the predestinate and the members of the Body of that adorable Head. This is the reason why He, the Holy Ghost, the more He finds Mary, His dear and inseparable spouse, in any soul, the more active and mighty He becomes in producing Jesus Christ in that soul, and that soul in Jesus Christ.

It is not that we mean that our Blessed Lady gives the Holy Ghost His fruitfulness, as if He had it not Himself. For inasmuch as He is God, He has the same fruitfulness or capacity of producing as the Father and the Son; only He does not bring it into action, as He does not produce another Divine Person. But what we mean is that the Holy Ghost chose to make use of our Blessed Lady, though He had no absolute need of her, to bring His fruitfulness into action, by producing in her and by her Jesus Christ and His members--a mystery of grace unknown to even the wisest and most spiritual among Christians. (True Devotion to Mary #14-21, by St. Louis de Montfort)

Catholic Teaching - Indissolubility of Marriage from Dogmatic Series, 1915

Matrimony produces a bond of union between man and wife which can not be severed except by death. The Sacrament of Matrimony increases sanctifying grace in the soul if it be worthily received. Those who receive this Sacrament in the state of sin do not receive sanctifying grace. However, the grace revives if the hindrance is afterwards removed.

The Sacrament of Matrimony confers sacramental grace. This grace enables the married to resist the assaults of concupiscence. The evil desires of the flesh are not satisfied with one person. Concupiscence seeks not the utility which nature intends. It seeks pleasure alone. Satiated lust loathes its victim. Sacramental grace enables the husband to be content with his own wife. It enables the married to use marriage for its proper purpose. It enables them to bear the burdens of their state.

The bond of marriage can not be broken except by the death of one party. In no case can one party enter another marriage contract so long as the other party is still alive. It might seem that if two persons freely enter a contract they can dissolve it by mutual consent. This is true of material contracts amongst men. Ordinary contracts are dissolved by the agreement of both parties concerned.

If matrimony be viewed as a means of propagating the human race, there would often seem to be reasons for dissolving the marriage contract. Some women are sterile. Others suffer from some chronic disease that hinders them from fulfilling their conjugal duties. It would seem reasonable to sever such a union.

St. Thomas Aquinas answer the difficulty: "Matrimony was instituted mainly for the common good of humanity because of its principal object, which is the good of offspring, though it was instituted secondarily for the good of the contracting parties insofar as it is a remedy against concupiscence. Thus in the laws of matrimony more attention is paid to what is beneficial for all than to what is beneficial for one. Though the inseparability of matrimony may hinder the interest of offspring in a particular case (because of sterility), yet it promotes the interest of offspring in general." (Supplement q. 67; a.I.)

The common good is always superior to the individual good. This principle is recognized by all governments. In time of national crises the individual is sometimes forced to take up arms and give his life for the welfare of the nation at large. No society could exist unless the interest of the individual were subservient to the common interest of all. So it is with human society. Its first great foundation is the family. Matrimony is the bond of union in the family. States are composed of families. Individuals could not perpetuate society.

Divorce is perhaps the greatest evil in the social order. It strikes at the very vitals of a nation. It makes the family an unstable institution. It gives lust license to seek promiscuity. It enables corrupt human weakness to shirk the responsibilities imposed upon it by nature. Divorce endangers the welfare of offspring. It destroys homes. It blights the bloom of filial love. It tears little ones away from their parents. It marks them as the children of disgrace.

Divorce is essentially a pagan idea. It is a product of lust. It is a tenet of Epicurean philosophy. Life is a time of pleasure and self-indulgence. "Eat, drink, and be merry, for tomorrow we may die." According to this pagan creed man is free to seek all that can bring him pleasure so long as he can escape the civil law. If he can make the conquest of one younger and more beautiful and more attractive than his wife, he calls her his "soul-mate". He then puts away his wife and marries the other.

Undoubtedly there are many joined in wedlock whose tempers are incompatible. Many good men are joined to fickle and faithless women. Many devoted women are joined to base and shiftless husbands. Their earthly lives are perhaps filled with bitterness and unhappiness because of their matrimonial union. Children are growing up in sin and depravity because of the evil parent.

It seems cruel that the innocent party should suffer because of the other's guilt. It seems unreasonable to demand that they respect a bond that unites them to reprobates. Indeed, if matrimony were intended solely to bring earthly joy to the individual it would be impossible to defend such a union.

If pagan teachings represent the true philosophy of life then these unhappy ones should be free to seek more agreeable life-companions. If man was created for earthly pleasures alone then the time is short. He must hasten to indulge himself before the end comes. If he must labor hard in dire poverty he is also in an unpleasant position. He should steal a million from his neighbor and live in luxury. Pagan philosophy should permit him to do so.

If he is in prison for a crime he should be liberated. His crime was a mistake, just as is the unhappy marriage. The dark prison cell does not permit him to enjoy life. If he has enlisted in the army and finds life disagreeable he should desert the colors for the same reason. For he is a follower of Epicurus. He seeks only his own individual pleasure. He cares not for the common weal.

Divorce is the destroyer of nations. It is a sure mark of social decay. Christianity can never recognize divorce. For fifteen centuries after Christ divorce was unknown amongst Christian peoples. During all those ages the faithful never dreamed of declaring divorce lawful. They might as easily have abrogated the sixth commandment.

The Catholic Church has taught since the days of the Apostles that marriage is indissoluble. This doctrine she must and will continue to teach unto the end of time. "To them that are married," says the Apostle, "not I, but the Lord commandeth, that the wife depart not from her husband, and if she depart, that she remain unmarried, or be reconciled to her husband. And let not the husband put away his wife."

In another place he says: "For the woman that hath a husband whilst her husband liveth is bound to the law. But if her husband be dead she is loosed from the law of her husband. Therefore, whilst her husband liveth she shall be called an adulteress if she be with another man." (Epistle to the Corinthians vii, 10,11; Epistle to the Romans vii, 2,3.)

Christ Himself in emphatic terms declares that marriage is indissoluble: "And it hath been said: Whosoever shall put away his wife, let him give her a bill of divorce. But I say to you, that whosoever shall put away his wife, excepting for the cause of fornication, maketh her commit adultery; and he that shall marry her that is put away, committeth adultery." (St. Matthew v, 31,32)

Here Christ grants that a separation may take place because of fornication. Yet He does not intend to intimate that the marriage bond is broken. For He adds: "He that shall marry her that is put away, committeth adultery." Now this could not be true unless the bond of matrimony still remained.

The Pharisees thought to ensnare Christ on the question of divorce. "And the Pharisees coming to him asked him: Is it lawful for a man to put away his wife? tempting him. But he answering, saith to them: What did Moses command you? Who said: Moses permitted to write a bill of divorce, and to put her away. To whom Jesus answering said: Because of the hardness of your heart he wrote you that precept. "But from the beginning of creation, God made them male and female. For this cause a man shall leave his father and mother, and shall cleave to his wife. And they two shall be in one flesh. Wherefore, now they are not two, but one flesh. What therefore God has joined together, let no man put asunder."

"In the house again his disciples asked him concerning the same thing. And he said to them: Whosoever shall put away his wife and marry another, committeth adultery against her. And if the wife shall put away her husband, and be married to another, she committeth adultery." (St. Mark X, 2-12)

St. Luke also records the clear words of Christ against divorce. "Everyone that putteth away his wife, and marrieth another, committeth adultery: and he that marrieth her that is put away from her husband, committeth adultery." (St. Luke XVI, 18)

The Church sometimes permits married persons to live apart. Catholics who think they have a sufficient cause for separation must submit their case to the ecclesiastical authority. Every decision in this matter must come from the bishop of the diocese in which the parties live.

They are generally permitted to live apart only for a time. They are always bound to be reconciled when it is possible. Even though they are permitted to remain apart permanently, they are still husband and wife until death.

This privilege of separation is sometimes granted to those who wish to take Holy Orders or enter Religion. In this case certain conditions are laid down for the benefit of the other party. The other party must consent to the separation. There must also be assurance that the other party will be able to lead a continent life.

Marriage that has not been consummated may be dissolved if one of the parties makes a Solemn Profession in some Religious Order. The other party is then free to contract another marriage. The parties have been properly married, but they have not become "one flesh."

Two months are granted after marriage in which to deliberate. During this time they are not bound to enter into conjugal relations. Either of them may enter Religion even though the other objects. The bond of a nonconsummated marriage is not broken when one party enters a novitiate. It is dissolved only when the Solemn Religious Profession is made. The Pope also can dissolve a nonconsummated marriage.

The marriage of unbaptized persons may be dissolved under certain conditions, when one party is converted to the Faith. This dissolution of marriage is called the "Pauline Privilege." "If any brother hath a wife that believeth not," says St. Paul, "and she consent to dwell with him, let him not put her away. And if any woman hath a husband that believeth not, and he consent to dwell with her, let her not put away her husband.....But if the unbeliever depart, let him depart. For a brother or sister is not under servitude in such cases."

Marriage can be dissolved by the Pauline Privilege. This supposes that one party has been converted to the Faith. The other refuses to grant the free exercise of the Christian religion.

The Pauline Privilege can not be used when the converted party leaves the other party. Nor can it ever be used without a "papal dispensation". The party that has been baptized must also ask the other party to live with him. This is called the interpellation. The "Pope" may dispense from this requirement when he sees fit.

The bond of marriage, however, is not dissolved when the dispensation is granted. It is dissolved only when the baptized party contracts another marriage. Should the other party be converted in the meantime they are then bound to live together. A party who has been granted the Pauline Privilege may contract marriage even with another unbaptized person. This, of course, implies the proper dispensation.

If a polygamist is converted he may retain one of his wives. Should one of the number be converted with him, she may continue as his wife. If none is converted, he may retain the one whom he first took as his wife. His marriage with this one would be considered valid. They need not renew their consent. He may, however, choose another to be his lawful wife. In this case they should renew their consent before the priest and two witnesses.

Those who procure a civil divorce and contract another marriage are excommunicated by the Church. This second marriage is not valid. In the words of Christ such persons are living in adultery.

"What is that law laid down by St. Paul?" asks St. John Chrysostom. "The woman," he says, "is bound to the law. By no means should she enter other nuptials with another. Behold, with how much care the words are chosen! For he did not say: let her live with the man as long as he lives. He said: the woman is bound to the law as long as her husband lives. Even if she gives him a "bill of divorce," even if she leaves his house, even if she goes to another man, she is bound to the law and she is an adulteress....Do not tell me of civil laws that grant divorces and separate husband and wives. For on the day of judgment God will not judge thee according to these laws, but according to the laws which He Himself made." (Sermon, m. 51, 218)

St. Jerome explains the same law: "The Apostle rejected all pretexts and declared that if a woman married another during the lifetime of her husband, she is an adulteress.....Even though her husband should be an adulterer, a Sodomist, though he be covered with crimes and abandoned by his wife because of his depravity, he is to be considered her husband and she can not be married to another." (Epistola 55 ad Amand., n.3)

Dogmatic Series, Book IV, Indissolubility of Marriage by Roderick MacEachen, Copyright, 1915; Nihil Obstat: William Hall, Censor Deputatus; Imprimatur: P.J. Donahue, D.D., Bishop of Wheeling.