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"Uncompromising Catholic Militancy"
[In response to someone who begged him (Saint Pius X) to "go soft" on the Modernists, He retorted]: "Kindness is for fools! They want them to be treated with oil, soap, and caresses but they ought to be beaten with fists! In a duel you don't count or measure the blows, you strike as you can! War is not made with charity, it is a struggle a duel. If Our Lord were not terrible he would not have given an example in this too. See how he treated the Philistines, the sowers of error, the wolves in sheep's clothing, the traitors in the temple. He scourged them with whips!"
|DECEMBER 2009 A.D. IN TODAY'S CATHOLIC WORLD|
Note: please see TCW's December 25th post below. Our next post will be Friday, January 1st. -ED
In Today's Catholic World carries the approbation in writing of the (True) Petrine Hierarchy in exile i.e., connected with Pope Gregory XVII. It faithfully adheres to the rules for Catholic Journals mandated by Leo XIII in the Apostolic Constitution Officiorum ac Munerum, January 25, 1897 - so heavily re-stressed by Pius X in Pascendi Dominici Gregis, September 8, 1907.
St. Ignatius of Antioch - "Let no one do anything of concern to the Church without the bishop. Let that be considered a valid Eucharist which is celebrated by the bishop or by one whom he ordains [i.e., a presbyter]. Wherever the bishop appears, let the people be there; just as wherever Jesus Christ is, there is the Catholic Church." (Letter to the Smyrneans 8:2 - 110 A.D.)
(December 25, The Nativity of Our Lord Jesus Christ)
"He is our God, let’s worship Him, let’s offer Him our gifts."
19th c. French Holy Card (Front): “Charity of the Tabernacles for the poor churches. He is our God, let’s worship Him, let’s offer Him our gifts.
Having given birth to Him, she wrapped Him in swaddling clothes. They took the body and laid it in a shroud.” (Back): “I shall not leave you orphans”.
"What dost thou fear, O man?... He is become a Little One, His Virgin Mother swathes His tender limbs with bands, and dost thou still tremble
with fear? By this weakness thou mayest know that He comes not to destroy, but to save; not to bind, but to unbind." -Saint Bernard of Clairvaux
SERMON OF ST. BERNARD ON OUR LORD'S NATIVITY
In Today's Catholic World (TCW)
December 25, 2009 A.D.
In Today's Catholic World is posting on this blessed day of Christmas, a classic sermon by the champion of Our Lady, St. Bernard of Clairvaux. TCW wishes all of its readers a holy Christmas and wants to convey that Christmas Mass was offered for the true faithful by the Hierarchy in exile. To send alms to them, please contact email@example.com.
Sermon On Our Lord's Nativity
"The Fountains Of The Saviour"
By St. Bernard of Clairvaux
THE solemnity of our Lord 's Nativity is indeed a great and glorious day, but a short one, and a short day calls for a short sermon.
No wonder if we make a short speech, since God the Father has made an abbreviated Word - Verbum abbreviatum. Would you know how long and how short is the Word He has made? This Word says, "I fill heaven and earth"(1) yet, now that "the Word is made flesh," He is placed in a narrow manger. The Psalmist exclaimed, "From eternity and to eternity thou art God,"(2) yet, behold! He is a Child of a day. And why this? What necessity was there that the Lord of Majesty should so annihilate Himself, should thus humble Himself, thus abbreviate Himself, except to show that we should do in like manner? He now proclaims by example what He will one day preach in words "Learn of Me, for I am meek and humble of heart" and He does so that the Evangelist might be proved truthful when he said of this Word, "Jesus began to do and to teach."
I therefore earnestly beseech you not to allow so precious an example to be set before you in vain.
(1) Jer. xxiii. 24.     (2) Ps. Ixxxix. 2.
Conform yourselves to it, and be ye renewed in the spirit of your mind. Aim at humility; it is the foundation and the guardian of all virtues. Follow after it, for it alone can save your souls. What is more deplorable, what more hateful, what more grievously punishable than that, after seeing the God of heaven become a Little One, man should any longer endeavour to glorify himself upon earth? It is an intolerable insolence that when Majesty has annihilated itself, a worm of earth should inflate and puff itself up. It was to make reparation for this pride that He Who, in the form of God, was equal to the Father, "emptied himself, taking the form of a servant."(1) He emptied Himself yes, of His majesty and His power, not of His mercy and His goodness, for the Apostle tells us "the goodness and kindness of our Saviour hath appeared."(2) His power had appeared in the creation of the world, His wisdom has ever been manifested in its government, but now in His humanity His goodness and mercy are more specially made known. He had shown His power to the Jews in signs and prodigies; therefore you will often find in the writings of the Old Law such expressions as "I am the Lord," "I am God." To the ancient philosophers, abounding in their own sense, he likewise made His majesty known, according to those words of the Apostle, "That which is known of God is manifest in them, for God hath manifested it to them."(3) The Jews were subdued by this same power; the philosophers, searchers into majesty, were overwhelmed by His glory. Power exacts subjection, majesty inspires awe, but neither oblige to imitation.
(1) Phil. ii. 7.     (2) Titus iii. 4.     (3) Rom. i. 19.
Let thy goodness, O Lord, now appear, that man, who is created in Thy likeness, may be conformed to it ; for power, majesty, and wisdom are not what we can imitate, or what it is expedient that we should copy. In the case of the angels Thy mercy was withheld from a portion only of them; afterwards the whole human race was overwhelmed by Thy judgment.
Let mercy extend her dominion, let her reach from end to end mightily, and dispose all things sweetly. In the past, Lord, Thou didst limit Thy mercy by judgment; come, we beseech Thee, now, flowing with compassion and overflowing with charity. What dost thou fear, O man? Why dost thou tremble before the face of the Lord" because He cometh"? It is not to judge the earth that He comes, but to save it. Fly not, man, fear not; Jesus comes not in anger, He comes not to punish: He comes to seek thy salvation. And lest thou shouldst say even now, "I heard thy voice, and I hid myself,"(1) behold, He comes as an Infant, and without speech, for the voice of the wailing infant arouses compassion, not terror. If He is terrible to any, yet not to thee. He is become a Little One, His Virgin Mother swathes His tender limbs with bands, and dost thou still tremble with fear? By this weakness thou mayest know that He comes not to destroy, but to save; not to bind, but to unbind. If He shall take up the sword, it will be against thine enemies, and, as the Power and the Wisdom of God, He will trample on the necks of the proud and the mighty. We have two enemies, sin and death that is, the death of the soul and the death of the body.
(1) Gen. iii. 10.
Jesus comes to conquer both, and to save us from both. Already He has vanquished sin in His own person by assuming a human nature free from the corruption of sin. For great violence was offered to sin, and it knew itself to be indeed subdued, when that nature which it gloried to have wholly infected and possessed was found in Christ perfectly free from its dominion. Henceforth Christ will pursue our enemies, and will seize them, and will not desist until they are overcome in us. His whole mortal life was a war against sin. He fought against it by word and example. But it was in His passion that He came upon the strong man armed, and bound him, and bore a way his spoils.(1) Jesus Christ also conquers our second enemy, death. He overcomes it first in Himself, when He rises from the dead, the first-fruits of them that sleep, and the first-born from the dead. Afterwards He will, in like manner, vanquish death in all of us when He shall raise our mortal bodies from the dust, and destroy this our last enemy. Thus, when He rose from the dead, Jesus was clothed in beauty, not wrapped in swaddling-clothes as at His birth. He that previously overflowed with mercy, "judging no man," girded Himself in His resurrection with the girdle of justice, and in so doing seemed in some degree to restrain His superabundant mercy in order to be thenceforth prepared for the judgment which is to follow our future resurrection.
But Christ comes now, in His Nativity, as a Little One, with the prerogative of mercy, that His mercy, going before, may temper the justice of our future judgment.
(1) St. Luke xi. 22.
Although He comes as a Little One, the gifts He brings are not little, the treasures He bestows are not little. In the first place, He brings mercy, for the Apostle testifies: "According to his mercy he hath saved us."(1) Neither was it only to those among whom He lived that He brought these benefits. Christ our Lord is a fountain that can never be exhausted. He is a fountain for us, too, wherein we may be washed from sin; as it is written, "who hath loved us, and washed us from our sins."(2) But water not only washes away our stains, it like wise quenches our thirst. This is the second use of the fountain, and the Wise Man says: "Justice shall give him the wholesome water of wisdom to drink."(3)
The water of wisdom is rightly called wholesome, for the wisdom of the flesh is death, and the wisdom of the world is the enemy of God. The only wholesome wisdom is the wisdom that is from God, and which, according to St. James's definition, "is first chaste, then peaceable."(4) The wisdom of the flesh is sensual, not chaste. The wisdom of the world is turbulent, not peaceable. But the wisdom that is of God is first chaste, not seeking the things that are her own, but those that are Jesus Christ's; for, let no one do his own will, but consider what is the will of God. It is, then, peaceable, not abounding in her own sense, but rather yielding to the counsel or judgment of another.
The third use of water is for irrigation. This is specially needed by young plantations and seeds newly sown, lest they be either stunted in growth, or wither away through want of moisture.
(1) Titus iii. 5.     (2) Apoc. i. 5.     (3) Ecclus. xv. 3.     (4) St. Jas. iii. 17.
Let, then, everyone who wishes to sow the seed of good works seek the water of devotion, that, being fertilized by the fountain of grace, the source of a good life, he may not wither away, but make progress in continual freshness of spirit.
Let us now see if we can find a fourth fountain, and win back our paradise, to be beautified, like that of old, by the water from four fountains or springs. Because if we do not desire to have the earthly paradise restored to us, how shall we hope for the kingdom of heaven? "If I have spoken to you earthly things, and you believe not, how will you believe if I shall speak to you heavenly things"(1) In order, therefore, that by the manifestation of things present the expectation of the future may be made sure, we have a paradise far better and more delightful than that of our first parents. Our paradise is Christ our Lord. In this paradise we have already found three fountains; the fourth is yet to be sought. We have the fountain of mercy for washing away the stains of our sins; we have the fountain of wisdom, giving the waters of discretion for allaying our spiritual thirst; and we have the fountain of grace and devotion for irrigating the plants of our good works. The fourth fountain seems to be the fervid waters of charity. Hence the Prophet exclaims: "My heart grew hot within me, and in my meditation a fire broke forth."(2) And elsewhere: "The zeal of thy house hath eaten me up."(3) So that the just man loves justice from the sweetness of devotion, and hates iniquity from the fervour of zeal.
(1) St. John iii. 12.     (2) Ps. xxxviii. 4.     (3) Ps. Ixviii. 10.
Was it not of these four fountains that Isaias spoke: "You shall draw waters with joy from the Saviours fountains"(1) And that we may know this promise to be spoken of the present life, not of that to come, mark what follows: "In that day, praise ye the Lord, and call upon his name." Invocation belongs to the present time, as it is written: "Thou didst call upon me in the day of tribulation, and I heard thee."(2)
Of these four fountains, three seem to apply specially to each of the three chief needs of the faithful. The first remission is common to all, for we all "offend in many things(3) and we have need of the fountain of mercy for washing away the stains of our sins. We have all sinned, and do need the glory of God,"(4) whether prelates, virgins, or married people.
All Christians likewise, both the penitent and the devout, must have recourse to the second fountain, that of wisdom, for all walk in the midst of snares, and require its guidance to enable them to decline from evil and do good.
All, again, must hasten to the fountain of grace and devotion, that they may receive the unction necessary for fructifying their works and labours of penance and abstinence, and to enable them to act always in a spirit of cheerfulness, for "God loveth the cheerful giver." This grace we ask in the Lord's Prayer under the name of our daily bread.
(1) Isa. xii. 3.     (2) Ps. Ixxx. 8.     (3) St. Jas. iii. 2.     (4) Rom. iii. 23.
In all these points nothing else seems to be meant but that our good works are to be seasoned with the fervour of devotion and the spiritual sweetness of grace.
The fourth fountain of zeal seems more specially suited to those in authority.
These four fountains our Blessed Lord offers to us in His own person while we still live on earth. A fifth, which is the fountain of life, He promises to give us in the world to come. This is the water for which the holy Prophet thirsted: "My soul hath thirsted after the strong living God."(1)
Was it to signify the first four fountains that Christ was wounded in four places while still living on the Cross? while the fifth wound in His side was not inflicted till after He had expired. Jesus Christ: offers us the first four fountains during our life. He opens the fifth fountain to us after our death, when He leads us into the possession of eternal life.
But see how, after treating of the mysteries of our Lord's Nativity, we have suddenly turned to the mystery of His Passion. Yet it is no wonder that we should seek in the Passion for the treasures that Christ brought us in His Nativity, since it was in His Passion that He poured out for us the price of our redemption.
(1) Ps. xli. 3.
Love, Respect, Obedience, Assistance
(Duty Of The Faithful Towards A Pope)
The Supreme Crisis
The Catholic Church and Her Petrine *Hierarchy (which is in exile currently) will last until the end of time. (de fide)
St. Stephen I
Decree of Pope St. Stephen I (257 A.D.): "Let no innovation be introduced, but let that|
be observed which is handed down to us by tradition." (Letter to the Church of Africa)
*Canons of the Sacraments of Orders (DZ 966, Can. 6): “If anyone says that in the Catholic Church a hierarchy has not been instituted by divine ordinance, which consists of the bishops, priests, and ministers: let him be anathema [cf. n. DZ 960].” (AND) Ex Cathedra: "Therefore, if anyone says that it is not by the institution of Christ the Lord Himself (that is to say, by divine law that blessed Peter should have perpetual successors in the primacy over the whole Church; or that the Roman Pontiff is not the successor of blessed Peter in this primacy: let him be anathema." (The Vatican Council, Fourth Session, First Dogmatic Constitution on the Church of Christ, 2,5 On The Permanence of the Primacy of Blessed Peter in the Roman Pontiff -July 18th, 1870 A.D.)
Fifth Precept (Commandment) of the Church: To help to provide for the needs of the Church according to one's abilities and station in life
From an Examination of Conscience (Sins Against the Fifth Precept of the Church):
Have you contributed to the support of the Church, school, pastor? Have you prevented others from fulfilling this obligation? Have you fomented rebellion against proper Church authority? Have you given bad example to your children by refusing to support the Church? Have you tried to teach your children to give their share for the support of the Church? Have you ridiculed those who are doing their share and often times more than their share for the support of the Church?
The Council of Trent's Dogmatic Teaching On The Law of Tithing, Session XXV, Chapter XII
(Tithes to be paid in full: those withholding, or hindering, the payment thereof are to be excommunicated):
"Those are not to be borne who, by various artifices, endeavour to withhold the tithes accruing to the churches; nor those who rashly take possession of, and apply to their own use, the tithes which have to be paid by others; whereas the payment of tithes is due to God; and they who refuse to pay them, or hinder those who give them, usurp the property of another. Wherefore, the holy Synod enjoins on all, of whatsoever rank and condition they be, to whom it belongs to pay tithes, that they henceforth pay in full the tithes, to which they are bound in law, to the cathedral church, or to whatsoever other churches, or persons, they are lawfully due. And they who either withhold them, or hinder them (from being paid), shall be excommunicated; nor be absolved from this crime, until after full restitution has been made. It further exhorts all and each, that, of their Christian charity, and the duty which they owe to their own pastors, they grudge not, out of the good things that are given them by God, to assist bountifully those bishops and parish priests who preside over the poorer churches; to the praise of God, and to maintain the dignity of their own pastors who watch for them." (Council of Trent [Law of Tithing] Session XXV, Chp. XII)
Information on where to send your tithe to the Holy Roman *Catholic Church
*Not the seditious, sacrilegious, sedevacantist "First Amendment" novelty. -ED
The Catholic's Latin Instructor
In The Principal Church Offices And Devotions For The Use Of Choirs, Convents, And Mission Schools And For Self-Teaching,
By Rev. E. Caswall Of The Oratory, London, Burns & Gates, Limited (c. 1868)
"The present work, compiled in furtherance of the views here expressed, consists of two Parts: Part I. containing Benediction, the choir portions of Mass, the Serving at Mass, and various Latin prayers in ordinary use; Part II. comprising additional portions of the Mass, Requiem Mass, Litany of the Saints, Vespers, Compline, and other offices and devotions, with a short Grammar and Vocabulary.
The two Parts together are intended to form one volume, although Part I, as being a kind of Catholic Latin Primer, is likewise published separately: and it is hoped that by their aid many who have never had the advantage of a classical education may attain such an acquaintance with the language of the Church, as to be able to follow intelligently not only the selection here made, but also other portions of the Catholic Ritual." (From the Author's Preface)
TCW wishes all a prosperous Advent for their eternal souls: next post will be December 25th
December 7, 2009:
St. Francis de Sales exclaims: 'O good God! many and great are the benefits thou hast heaped on me, and I thank thee for them; but how shall I be ever able to thank thee for enlightening me with thy holy Faith?' And writing to one of his friends, he says: 'O God! the beauty of thy holy Faith appears to me so enchanting, that I am dying with love of it, and I imagine I ought to enshrine this precious gift in a heart all perfumed with devotion.' St. Teresa never ceased to thank God for having made her a daughter of the Holy Church: her consolation at the hour of death was to cry out: 'I die a child of the Holy Church I die a child of the Holy Church.'" -St. Alphonus Liguori, Church Doctor
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