Ecce Verbum
"You will be saved if you want to be" Brothers, I want to send all of you away comforted today. So if you ask me my sentiment on the number of those who are saved, here it is: Whether there are many or few that are saved, I say that whoever wants to be saved…
In the measure you desire him, you will find him.
St. Teresa of Ávila
St. Teresa of Ávila
Ecce Verbum
"You will be saved if you want to be" Brothers, I want to send all of you away comforted today. So if you ask me my sentiment on the number of those who are saved, here it is: Whether there are many or few that are saved, I say that whoever wants to be saved…
Where does our salvation lie?
On the royal way of the Cross
Thomas á Kempis
In the Cross is salvation; in the Cross is life; in the Cross is protection against our enemies; in the Cross is infusion of heavenly sweetness; in the Cross is strength of mind; in the Cross is joy of spirit; in the Cross is excellence of virtue; in the Cross is perfection of holiness. There is no salvation of soul, nor hope of eternal life, save in the Cross.
There is no other way to life and to true inner peace, than the way of the Cross and of daily self-denial. Go where you will, seek what you will; you will find no higher way above or safer way below than the road of the Holy Cross. Arrange and order all things to your own ideas and wishes, yet you will still find suffering to endure, whether you will or not; so you will always find the Cross.
At times, God will withdraw from you; at times you will be troubled by your neighbor, and, what is more, you will often be a burden to yourself. Neither can any remedy or comfort bring you relief, but you must bear it as long as God wills. For God desires that you learn to bear trials without comfort, that you may yield yourself wholly to Him, and grow more humble through tribulation.
The Cross always stands ready, and everywhere awaits you. You cannot escape it, wherever you flee; for wherever you go, you bear yourself, and always find yourself.
If you bear the cross willingly, it will bear you and lead you to your desired goal, where pain shall be no more; but it will not be in this life. If you bear the cross unwillingly, you make it a burden, and load yourself more heavily; but you must needs bear it. If you cast away one cross, you will certainly find another, and perhaps a heavier.
You are greatly mistaken if you look for anything save to endure trials, for all this mortal life is full of troubles, (Job 14:1) and everywhere marked with crosses. The further a man advances in the spiritual life, the heavier and more numerous he finds the crosses, for his ever-deepening love of God makes more bitter the sorrows of his earthly exile.
Yet a man who is afflicted in many ways is not without solace and comfort, for he perceives the great benefit to be reaped from the bearing of his cross. For while he bears it with a good will, the whole burden is changed into hope of God's comfort. And the more the body is subdued by affliction, the more is the spirit strengthened by grace within. Sometimes he is so greatly comforted by the desire to suffer adversity for love of conforming to the Cross of Christ, that he would not wish to be without grief and pain; (2 Cor. 4:10) for he knows that the more he can suffer for His sake, the more pleasing he will be to God. This desire does not spring from man's own strength, but from the grace of Christ, which can and does effect such great things in the frail frame of man; so that which nature fears and avoids, he boldly meets and loves through ardor of spirit.
Man is not by nature inclined to carry the cross, to love the cross, to chasten the body, and bring it into subjection; (I Cor. 9:27) to refuse honors, to submit to insults with goodwill, to despise himself and welcome disparagement; to bear all adversity and loss, and to desire no kind of prosperity in this world. And if you trust in your own strength, you will be unable to achieve any of these things. But if you trust in the Lord, you will be given strength from Heaven, and the world and the flesh will become subject to your will.
If you steel yourself -, as you must - to suffer and to die, all will go better with you, and you will find peace. No man is fit to understand heavenly things, unless he is resigned to bear hardships for Christ's sake.
On the royal way of the Cross
Thomas á Kempis
In the Cross is salvation; in the Cross is life; in the Cross is protection against our enemies; in the Cross is infusion of heavenly sweetness; in the Cross is strength of mind; in the Cross is joy of spirit; in the Cross is excellence of virtue; in the Cross is perfection of holiness. There is no salvation of soul, nor hope of eternal life, save in the Cross.
There is no other way to life and to true inner peace, than the way of the Cross and of daily self-denial. Go where you will, seek what you will; you will find no higher way above or safer way below than the road of the Holy Cross. Arrange and order all things to your own ideas and wishes, yet you will still find suffering to endure, whether you will or not; so you will always find the Cross.
At times, God will withdraw from you; at times you will be troubled by your neighbor, and, what is more, you will often be a burden to yourself. Neither can any remedy or comfort bring you relief, but you must bear it as long as God wills. For God desires that you learn to bear trials without comfort, that you may yield yourself wholly to Him, and grow more humble through tribulation.
The Cross always stands ready, and everywhere awaits you. You cannot escape it, wherever you flee; for wherever you go, you bear yourself, and always find yourself.
If you bear the cross willingly, it will bear you and lead you to your desired goal, where pain shall be no more; but it will not be in this life. If you bear the cross unwillingly, you make it a burden, and load yourself more heavily; but you must needs bear it. If you cast away one cross, you will certainly find another, and perhaps a heavier.
You are greatly mistaken if you look for anything save to endure trials, for all this mortal life is full of troubles, (Job 14:1) and everywhere marked with crosses. The further a man advances in the spiritual life, the heavier and more numerous he finds the crosses, for his ever-deepening love of God makes more bitter the sorrows of his earthly exile.
Yet a man who is afflicted in many ways is not without solace and comfort, for he perceives the great benefit to be reaped from the bearing of his cross. For while he bears it with a good will, the whole burden is changed into hope of God's comfort. And the more the body is subdued by affliction, the more is the spirit strengthened by grace within. Sometimes he is so greatly comforted by the desire to suffer adversity for love of conforming to the Cross of Christ, that he would not wish to be without grief and pain; (2 Cor. 4:10) for he knows that the more he can suffer for His sake, the more pleasing he will be to God. This desire does not spring from man's own strength, but from the grace of Christ, which can and does effect such great things in the frail frame of man; so that which nature fears and avoids, he boldly meets and loves through ardor of spirit.
Man is not by nature inclined to carry the cross, to love the cross, to chasten the body, and bring it into subjection; (I Cor. 9:27) to refuse honors, to submit to insults with goodwill, to despise himself and welcome disparagement; to bear all adversity and loss, and to desire no kind of prosperity in this world. And if you trust in your own strength, you will be unable to achieve any of these things. But if you trust in the Lord, you will be given strength from Heaven, and the world and the flesh will become subject to your will.
If you steel yourself -, as you must - to suffer and to die, all will go better with you, and you will find peace. No man is fit to understand heavenly things, unless he is resigned to bear hardships for Christ's sake.
Ecce Verbum
Where does our salvation lie? On the royal way of the Cross Thomas á Kempis In the Cross is salvation; in the Cross is life; in the Cross is protection against our enemies; in the Cross is infusion of heavenly sweetness; in the Cross is strength of mind;…
When you have arrived at that state when trouble seems sweet and acceptable to you for Christ's sake, then all is well with you, for you have hound paradise upon earth. But so long as suffering is grievous to you and you seek to escape it, so long will it go ill with you, for the trouble you try to escape will pursue you everywhere.
Had there been a better way, more profitable to the salvation of mankind than suffering, then Christ would have revealed it in His word and life. But He clearly urges both His own disciples and all who wish to follow Him to carry the cross, saying, `If any will come after Me, let him deny himself, take up his cross and follow Me.'(Mark 8:34) Therefore, when we have read and studied all things, let thus be our final resolve: 'that through much tribulation we must enter the Kingdom of God.'(Acts 14:22)
#salvation
Had there been a better way, more profitable to the salvation of mankind than suffering, then Christ would have revealed it in His word and life. But He clearly urges both His own disciples and all who wish to follow Him to carry the cross, saying, `If any will come after Me, let him deny himself, take up his cross and follow Me.'(Mark 8:34) Therefore, when we have read and studied all things, let thus be our final resolve: 'that through much tribulation we must enter the Kingdom of God.'(Acts 14:22)
#salvation
Kantyk Tobiasza * Uwielbiam Boga mego
Fundacja Dominikański Ośrodek Liturgiczny
Tobias' canticle
* I adore my God,
and my soul belongs to the King of Heaven and I shall rejoice in His majesty! *
Let all cry out and praise Him in Jerusalem the holy city!
He will send punishment for the deeds of your sons
And will have mercy again on the sons of the righteous.
Praise the Lord with dignity and praise the King of the ages,
That he may rebuild thy tent again with joy.
May he rejoice over the captives in you,
May he love all the unfortunate.
A splendid light shall radiate to the ends of the earth.
Numerous nations shall come to thee from afar;
To thy holy name
Inhabitants of all the ends of the earth.
Rejoice and be glad for the sake of the righteous,
For all are gathered together glorifying the Lord of the ages.
Blessed are those who love thee,
May they rejoice in your peace.
Happy all those people who mourn over all thy plagues,
they shall rejoice in thee
And behold thy joy for ever.
https://youtu.be/VnIKI_u7G38
* I adore my God,
and my soul belongs to the King of Heaven and I shall rejoice in His majesty! *
Let all cry out and praise Him in Jerusalem the holy city!
He will send punishment for the deeds of your sons
And will have mercy again on the sons of the righteous.
Praise the Lord with dignity and praise the King of the ages,
That he may rebuild thy tent again with joy.
May he rejoice over the captives in you,
May he love all the unfortunate.
A splendid light shall radiate to the ends of the earth.
Numerous nations shall come to thee from afar;
To thy holy name
Inhabitants of all the ends of the earth.
Rejoice and be glad for the sake of the righteous,
For all are gathered together glorifying the Lord of the ages.
Blessed are those who love thee,
May they rejoice in your peace.
Happy all those people who mourn over all thy plagues,
they shall rejoice in thee
And behold thy joy for ever.
https://youtu.be/VnIKI_u7G38
faith_and_works_are_necessary_for_salvation.pdf
398.5 KB
A short article
Faith and good works are necessary for salvation
(Not faith only)
James 2:24
“Ye see then how that by works a man is justified, and not by faith only.
Matthew 7:21-23
“Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of
heaven; but he that doeth the will of my Father which is in heaven. Many will say
to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy
name have cast out devils? and in thy name done many wonderful works? And
then will I profess unto them, I never knew you: depart from me, ye that work iniquity.”
[Unless otherwise noted, all Bible citations were from the 1611 King James Version of the Bible,
a famous Protestant translation. This version was chosen to prove the point to Protestants using a Protestant Bible.]
#salvation #justification
Faith and good works are necessary for salvation
(Not faith only)
James 2:24
“Ye see then how that by works a man is justified, and not by faith only.
Matthew 7:21-23
“Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of
heaven; but he that doeth the will of my Father which is in heaven. Many will say
to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy
name have cast out devils? and in thy name done many wonderful works? And
then will I profess unto them, I never knew you: depart from me, ye that work iniquity.”
[Unless otherwise noted, all Bible citations were from the 1611 King James Version of the Bible,
a famous Protestant translation. This version was chosen to prove the point to Protestants using a Protestant Bible.]
#salvation #justification
reparation2 (1).pdf
176.4 KB
How We Can Make Reparation
By Leading
A Simple Christian Life
by Raoul Plus, S.J.
Although all Christians should make Reparation, they should not all do it in the same way.
The mother of a family might make Reparation, but certainly not in the same manner as a Carmelite.
There are three factors which play their part in deciding to what extent each Christian, individually, can volunteer to walk the Royal Road of making Reparation. These three factors are:
1. The duties of our state of life
2. The leadings of grace.
3. The sanction of authority.
Bearing these in mind, we must likewise remember that there are two degrees of self-oblation to a life of Reparation. Taking for granted the acceptance of suffering from the motive of love as the essential principle of Reparation, Christians will be divided in proportion to the measure in which they devote their lives to the Cross.
By Leading
A Simple Christian Life
by Raoul Plus, S.J.
Although all Christians should make Reparation, they should not all do it in the same way.
The mother of a family might make Reparation, but certainly not in the same manner as a Carmelite.
There are three factors which play their part in deciding to what extent each Christian, individually, can volunteer to walk the Royal Road of making Reparation. These three factors are:
1. The duties of our state of life
2. The leadings of grace.
3. The sanction of authority.
Bearing these in mind, we must likewise remember that there are two degrees of self-oblation to a life of Reparation. Taking for granted the acceptance of suffering from the motive of love as the essential principle of Reparation, Christians will be divided in proportion to the measure in which they devote their lives to the Cross.
Ecce Verbum
"You will be saved if you want to be" Brothers, I want to send all of you away comforted today. So if you ask me my sentiment on the number of those who are saved, here it is: Whether there are many or few that are saved, I say that whoever wants to be saved…
God aids us with graces and inspirations to insure our salvation
Brothers, you must know that the most ancient belief is the Law of God, and that we all bear it written in our hearts; that it can be learned without any teacher, and that it suffices to have the light of reason in order to know all the precepts of that Law. That is why even the barbarians hid when they committed sin, because they knew they were doing wrong; and they are damned for not having observed the natural law written in their heart: for had they observed it, God would have made a miracle rather than let them be damned; He would have sent them someone to teach them and would have given them other aids, of which they made themselves unworthy by not living in conformity with the inspirations of their own conscience, which never failed to warn them of the good they should do and the evil they should avoid. So it is their conscience that accused them at the Tribunal of God, and it tells them constantly in hell, "Thy damnation comes from thee." They do not know what to answer and are obliged to confess that they are deserving of their fate. Now if these infidels have no excuse, will there be any for a Catholic who had so many sacraments, so many sermons, so many aids at his disposal? How will he dare to say, "If God was going to damn me, then why did He create me?" How will he dare to speak in this manner, when God gives him so many aids to be saved? So let us finish confounding him.
Stop, and turn around; it is Jesus who calls you and who, with His wounds, as with so many eloquent voices, cries to you, "My son, if you are damned, you have only yourself to blame". Lift up your eyes and see all the graces with which I have enriched you to insure your eternal salvation. I could have had you born in a forest in Barbary; that is what I did to many others, but I had you born in the Catholic Faith; I had you raised by such a good father, such an excellent mother, with the purest instructions and teachings. If you are damned in spite of that, whose fault will it be? Your own, My son.
"I could have cast you into hell after the first mortal sin you committed, without waiting for the second: I did it to so many others, but I was patient with you, I waited for you for many long years. I am still waiting for you today in penance. If you are damned in spite of all that, whose fault is it? Your own, My son, your own. You know how many have died before your very eyes and were damned: that was a warning for you. You know how many others I set back on the right path to give you the good example. Do you remember what that excellent confessor told you? I am the one who had him say it. Did he not enjoin you to change your life, to make a good confession? I am the One who inspired him. Remember that sermon that touched your heart? I am the One who led you there. And what has happened between you and Me in the secret of your heart, ...that you can never forget.
"Those interior inspirations, that clear knowledge, that constant remorse of conscience, would you dare to deny them? All of these were so many aids of My grace, because I wanted to save you. I refused to give them to many others, and I gave them to you because I loved you tenderly. My son, if I spoke to them as tenderly as I am speaking to you today, how many others souls return to the right path! Listen to what I am going to tell you, for these are My last words: You have cost Me My blood; if you want to be damned in spite of the blood I shed for you, you have only yourself to accuse."
St. Leonard of Port Maurice
#salvation
Brothers, you must know that the most ancient belief is the Law of God, and that we all bear it written in our hearts; that it can be learned without any teacher, and that it suffices to have the light of reason in order to know all the precepts of that Law. That is why even the barbarians hid when they committed sin, because they knew they were doing wrong; and they are damned for not having observed the natural law written in their heart: for had they observed it, God would have made a miracle rather than let them be damned; He would have sent them someone to teach them and would have given them other aids, of which they made themselves unworthy by not living in conformity with the inspirations of their own conscience, which never failed to warn them of the good they should do and the evil they should avoid. So it is their conscience that accused them at the Tribunal of God, and it tells them constantly in hell, "Thy damnation comes from thee." They do not know what to answer and are obliged to confess that they are deserving of their fate. Now if these infidels have no excuse, will there be any for a Catholic who had so many sacraments, so many sermons, so many aids at his disposal? How will he dare to say, "If God was going to damn me, then why did He create me?" How will he dare to speak in this manner, when God gives him so many aids to be saved? So let us finish confounding him.
Stop, and turn around; it is Jesus who calls you and who, with His wounds, as with so many eloquent voices, cries to you, "My son, if you are damned, you have only yourself to blame". Lift up your eyes and see all the graces with which I have enriched you to insure your eternal salvation. I could have had you born in a forest in Barbary; that is what I did to many others, but I had you born in the Catholic Faith; I had you raised by such a good father, such an excellent mother, with the purest instructions and teachings. If you are damned in spite of that, whose fault will it be? Your own, My son.
"I could have cast you into hell after the first mortal sin you committed, without waiting for the second: I did it to so many others, but I was patient with you, I waited for you for many long years. I am still waiting for you today in penance. If you are damned in spite of all that, whose fault is it? Your own, My son, your own. You know how many have died before your very eyes and were damned: that was a warning for you. You know how many others I set back on the right path to give you the good example. Do you remember what that excellent confessor told you? I am the one who had him say it. Did he not enjoin you to change your life, to make a good confession? I am the One who inspired him. Remember that sermon that touched your heart? I am the One who led you there. And what has happened between you and Me in the secret of your heart, ...that you can never forget.
"Those interior inspirations, that clear knowledge, that constant remorse of conscience, would you dare to deny them? All of these were so many aids of My grace, because I wanted to save you. I refused to give them to many others, and I gave them to you because I loved you tenderly. My son, if I spoke to them as tenderly as I am speaking to you today, how many others souls return to the right path! Listen to what I am going to tell you, for these are My last words: You have cost Me My blood; if you want to be damned in spite of the blood I shed for you, you have only yourself to accuse."
St. Leonard of Port Maurice
#salvation
Ecce Verbum
faith_and_works_are_necessary_for_salvation.pdf
Church Fathers
Reward and Merit
Ignatius of Antioch
“Be pleasing to him whose soldiers you are, and whose pay you receive. May none of you be found to be a deserter. Let your baptism be your armament, your faith your helmet, your love your spear, your endurance your full suit of armor. Let your works be as your deposited withholdings, so that you may receive the back-pay which has accrued to you” (Letter to Polycarp 6:2, AD 110).
Justin Martyr
“We have learned from the prophets and we hold it as true that punishments and chastisements and good rewards are distributed according to the merit of each man’s actions. Were this not the case, and were all things to happen according to the decree of fate, there would be nothing at all in our power. If fate decrees that this man is to be good and that one wicked, then neither is the former to be praised nor the latter to be blamed” (First Apology 43, AD 151).
Tatian the Syrian
“The wicked man is justly punished, having become depraved of himself; and the just man is worthy of praise for his honest deeds, since it was in his free choice that he did not transgress the will of God” (Address to the Greeks 7, AD 170).
Athenagoras
“And we shall make no mistake in saying, that the [goal] of an intelligent life and rational judgment, is to be occupied uninterruptedly with those objects to which the natural reason is chiefly and primarily adapted, and to delight unceasingly in the contemplation of Him Who Is, and of his decrees, notwithstanding that the majority of men, because they are affected too passionately and too violently by things below, pass through life without attaining this object. For..the examination relates to individuals, and the reward or punishment of lives ill or well spent is proportioned to the merit of each” (The Resurrection of the Dead 25, AD 178).
Theophilus of Antioch
“He who gave the mouth for speech and formed the ears for hearing and made eyes for seeing will examine everything and will judge justly, granting recompense to each according to merit. To those who seek immortality by the patient exercise of good works [Rom. 2:7], he will give everlasting life, joy, peace, rest, and all good things, which neither eye has seen nor ear has heard, nor has it entered into the heart of man [1 Cor. 2:9]. For the unbelievers and the contemptuous and for those who do not submit to the truth but assent to iniquity..there will be wrath and indignation [Rom. 2:8]” (To Autolycus 1:14, AD 181).
Irenaeus
“[Paul], an able wrestler, urges us on in the struggle for immortality, so that we may receive a crown and so that we may regard as a precious crown that which we acquire by our own struggle and which does not grow upon us spontaneously..Those things which come to us spontaneously are not loved as much as those which are obtained by anxious care” (Against Heresies 4:37:7, AD 189).
Jerome
“It is our task, according to our different virtues, to prepare for ourselves different rewards.. If we were all going to be equal in heaven it would be useless for us to humble ourselves here in order to have a greater place there."
Prosper of Aquitane
“Indeed, a man who has been justified, that is, who from impious has been made pious, since he had no antecedent good merit, receives a gift, by which gift he may also acquire merit.
Thus, what was begun in him by Christ’s grace can also be augmented by the industry of his free choice, but never in the absence of God’s help, without which no one is able either to progress or to continue in doing good” (Responses on Behalf of Augustine 6, AD 431).
Council of Orange II
“Grace is preceded by no merits. A reward is due to good works, if they are performed, but grace, which is not due, precedes [good works], that they may be done” (Canons on grace 19 AD 529).
#grace #justification
Reward and Merit
Ignatius of Antioch
“Be pleasing to him whose soldiers you are, and whose pay you receive. May none of you be found to be a deserter. Let your baptism be your armament, your faith your helmet, your love your spear, your endurance your full suit of armor. Let your works be as your deposited withholdings, so that you may receive the back-pay which has accrued to you” (Letter to Polycarp 6:2, AD 110).
Justin Martyr
“We have learned from the prophets and we hold it as true that punishments and chastisements and good rewards are distributed according to the merit of each man’s actions. Were this not the case, and were all things to happen according to the decree of fate, there would be nothing at all in our power. If fate decrees that this man is to be good and that one wicked, then neither is the former to be praised nor the latter to be blamed” (First Apology 43, AD 151).
Tatian the Syrian
“The wicked man is justly punished, having become depraved of himself; and the just man is worthy of praise for his honest deeds, since it was in his free choice that he did not transgress the will of God” (Address to the Greeks 7, AD 170).
Athenagoras
“And we shall make no mistake in saying, that the [goal] of an intelligent life and rational judgment, is to be occupied uninterruptedly with those objects to which the natural reason is chiefly and primarily adapted, and to delight unceasingly in the contemplation of Him Who Is, and of his decrees, notwithstanding that the majority of men, because they are affected too passionately and too violently by things below, pass through life without attaining this object. For..the examination relates to individuals, and the reward or punishment of lives ill or well spent is proportioned to the merit of each” (The Resurrection of the Dead 25, AD 178).
Theophilus of Antioch
“He who gave the mouth for speech and formed the ears for hearing and made eyes for seeing will examine everything and will judge justly, granting recompense to each according to merit. To those who seek immortality by the patient exercise of good works [Rom. 2:7], he will give everlasting life, joy, peace, rest, and all good things, which neither eye has seen nor ear has heard, nor has it entered into the heart of man [1 Cor. 2:9]. For the unbelievers and the contemptuous and for those who do not submit to the truth but assent to iniquity..there will be wrath and indignation [Rom. 2:8]” (To Autolycus 1:14, AD 181).
Irenaeus
“[Paul], an able wrestler, urges us on in the struggle for immortality, so that we may receive a crown and so that we may regard as a precious crown that which we acquire by our own struggle and which does not grow upon us spontaneously..Those things which come to us spontaneously are not loved as much as those which are obtained by anxious care” (Against Heresies 4:37:7, AD 189).
Jerome
“It is our task, according to our different virtues, to prepare for ourselves different rewards.. If we were all going to be equal in heaven it would be useless for us to humble ourselves here in order to have a greater place there."
Prosper of Aquitane
“Indeed, a man who has been justified, that is, who from impious has been made pious, since he had no antecedent good merit, receives a gift, by which gift he may also acquire merit.
Thus, what was begun in him by Christ’s grace can also be augmented by the industry of his free choice, but never in the absence of God’s help, without which no one is able either to progress or to continue in doing good” (Responses on Behalf of Augustine 6, AD 431).
Council of Orange II
“Grace is preceded by no merits. A reward is due to good works, if they are performed, but grace, which is not due, precedes [good works], that they may be done” (Canons on grace 19 AD 529).
#grace #justification
"If the people of the world could only see the beauty of one's soul when it is in the state of grace of God, all sinners and unbelievers of this world would be instantly converted."
St. Padre Pio
"Oh! Could you but see the beauty of a soul in the grace of God, you would be so much enamored of it that you would do nothing else but ask souls of God; and, on the contrary, could a soul in mortal sin be placed before your eyes, you would do nothing but weep, and you would hate sin more than the devil himself, and always pray for the conversion of sinners."
Saint Mary Magdalene de Pazzi
#grace
St. Padre Pio
"Oh! Could you but see the beauty of a soul in the grace of God, you would be so much enamored of it that you would do nothing else but ask souls of God; and, on the contrary, could a soul in mortal sin be placed before your eyes, you would do nothing but weep, and you would hate sin more than the devil himself, and always pray for the conversion of sinners."
Saint Mary Magdalene de Pazzi
#grace
Forwarded from Shine with Chanda
Forwarded from Shine with Chanda
End your dependence on their systems and institutions. Start by procuring and growing your own food, and support local farmers.
Find local farmers near you
https://www.localharvest.org/locations/
Find local farmers near you
https://www.localharvest.org/locations/
www.localharvest.org
Local Food Near You - LocalHarvest
Find locally grown produce anywhere in the country! choose your town to locate local food, farmers markets, family farms, CSAs, farm stands, and u-pick produce in your neighborhood.
"Spiritual Reading"
Spiritual reading is devoted to the reading of lives of saints, writings of Doctors and the Fathers of the Church, theological works written by respected and reliable theologians and holy people, and doctrinal writings of Church authorities. It is different from lectio divina, which focuses on the Holy Scripture.
The biblical basis of the practice of spiritual reading is St. Paul's advice, "Attend to reading," (1 Tim 4:13) which meant that Timothy his disciple should "apply to the reading of holy books, not in a passing way and for a short time, but regularly and for a considerable time," said St. Alphonsus Liguori, Doctor of the Catholic Church on Moral theology. St. Bernard of Clairvaux said that "spiritual reading and prayer are the arms by which hell is conquered and paradise won."
Saint Augustine says that "He who wishes often to be with God ought to pray frequently and read pious books," and all spiritual writers after him, without exception, have insisted on the necessity of spiritual reading for all those who wish to lead a really interior and supernatural life. Holiness is the fruit of prayer, and mental prayer is extremely difficult without the reading of spiritual books. Such reading provides the foundation on which the work of meditation is to be built up...
It is not an easy thing for us to think supernaturally, and an occasional look into a spiritual book will not be sufficient to develop in us the habit of doing so. If we are to keep our judgments sure in a spiritual sense, our outlook on life wise with true wisdom, and our conduct under the guidance and control of motives of faith as opposed to those of worldliness, spiritual reading must come to form the most substantial element in our daily intellectual nourishment. It is only thus that it will effectively counterbalance the evil tendencies of nature by awakening and sustaining supernatural tendencies in the soul. Spiritual reading substitutes, for the maxims and examples of the world, the maxims and examples of Our Lord and the Saints. In a word, it is a kind of daily invitation to look beyond earth to God and the things of God.
source: St. Alphonsus, Father Edward Leen, C.S.SP., Progress Through Mental Prayer
#spiritualreading
https://youtu.be/2L_M3x2o-2U
Spiritual reading is devoted to the reading of lives of saints, writings of Doctors and the Fathers of the Church, theological works written by respected and reliable theologians and holy people, and doctrinal writings of Church authorities. It is different from lectio divina, which focuses on the Holy Scripture.
The biblical basis of the practice of spiritual reading is St. Paul's advice, "Attend to reading," (1 Tim 4:13) which meant that Timothy his disciple should "apply to the reading of holy books, not in a passing way and for a short time, but regularly and for a considerable time," said St. Alphonsus Liguori, Doctor of the Catholic Church on Moral theology. St. Bernard of Clairvaux said that "spiritual reading and prayer are the arms by which hell is conquered and paradise won."
Saint Augustine says that "He who wishes often to be with God ought to pray frequently and read pious books," and all spiritual writers after him, without exception, have insisted on the necessity of spiritual reading for all those who wish to lead a really interior and supernatural life. Holiness is the fruit of prayer, and mental prayer is extremely difficult without the reading of spiritual books. Such reading provides the foundation on which the work of meditation is to be built up...
It is not an easy thing for us to think supernaturally, and an occasional look into a spiritual book will not be sufficient to develop in us the habit of doing so. If we are to keep our judgments sure in a spiritual sense, our outlook on life wise with true wisdom, and our conduct under the guidance and control of motives of faith as opposed to those of worldliness, spiritual reading must come to form the most substantial element in our daily intellectual nourishment. It is only thus that it will effectively counterbalance the evil tendencies of nature by awakening and sustaining supernatural tendencies in the soul. Spiritual reading substitutes, for the maxims and examples of the world, the maxims and examples of Our Lord and the Saints. In a word, it is a kind of daily invitation to look beyond earth to God and the things of God.
source: St. Alphonsus, Father Edward Leen, C.S.SP., Progress Through Mental Prayer
#spiritualreading
https://youtu.be/2L_M3x2o-2U
YouTube
Spiritual Reading, Catholic Audiobook
Spiritual reading is a practice of reading books and articles about spirituality with the purpose of growing in holiness.
Spiritual reading is devoted to the reading of lives of saints, writings of Doctors and the Fathers of the Church, theological works…
Spiritual reading is devoted to the reading of lives of saints, writings of Doctors and the Fathers of the Church, theological works…
The prayer for the Jews in the pre-1955 Mass of the Presanctified on Good Friday reads as follows:
"Let us pray also for the faithless Jews [perfidis Judaeis]: that Almighty God may remove the veil from their hearts; so that they too may acknowledge Jesus Christ our Lord. [No instruction to kneel or to rise is given, but immediately is said:] Almighty and eternal God, who dost not exclude from Thy mercy even Jewish faithlessness [Judaicam perfidiam]: hear our prayers, which we offer for the blindness of that people; that acknowledging the light of thy Truth, which is Christ, they may be delivered from their darkness. Through the same our Lord Jesus Christ, who liveth and reigneth with thee in the unity of the Holy Spirit, God, for ever and ever. Amen."
"Oremus et pro perfidis Judaeis: ut Deus et Dominus noster auf erat velamen de cordibus eorum; ut et ipsi agnoscant Jesum Christum Dominum nostrum. Non respondetur Amen, nee dicitur Oremus, aut Flectamus genua, aut Levate, sed statim dicitur: Omnipotens sempiterne Deus, qui etiam Judaicam perfidìam a tua misericordia non repellis: exaudí preces nostras, quas pro illiuspopuli obcaecatione deferimus; ut, agnita veritatis tuae luce, quae Christus est, a suis tenebris eruantur. Per eumdem Dominum. Amen"
__
Henri de Lubac devotes an entire chapter of his famous work Medieval Exegesis to the meaning of the word perfidis in patristic literature. It does not mean “perfidious” or “treacherous” or “nefarious.” In Christian vocabulary, it is the right word to designate the idea of being unfaithful to a commitment one had undertaken. The Israelites accepted the old covenant, which was ordered to accepting the Messiah. By not having received Him when He came, they were guilty of infidelity to the Lord.
The prayer expresses accurately, and charitably the teaching of the New Testament and of the Church, ordered to the salvation of all mankind in Christ.
"The liturgy does not pass moral judgments, nor would it label the Jews "treacherous" or "wicked." In saying perfidia judaica, the Church mourns Israel's disbelief in Christ, holding that from Abraham's children, least of all, would one expect such refusal of faith.",-John M. Oesterreicher
#judaism #prayer
"Let us pray also for the faithless Jews [perfidis Judaeis]: that Almighty God may remove the veil from their hearts; so that they too may acknowledge Jesus Christ our Lord. [No instruction to kneel or to rise is given, but immediately is said:] Almighty and eternal God, who dost not exclude from Thy mercy even Jewish faithlessness [Judaicam perfidiam]: hear our prayers, which we offer for the blindness of that people; that acknowledging the light of thy Truth, which is Christ, they may be delivered from their darkness. Through the same our Lord Jesus Christ, who liveth and reigneth with thee in the unity of the Holy Spirit, God, for ever and ever. Amen."
"Oremus et pro perfidis Judaeis: ut Deus et Dominus noster auf erat velamen de cordibus eorum; ut et ipsi agnoscant Jesum Christum Dominum nostrum. Non respondetur Amen, nee dicitur Oremus, aut Flectamus genua, aut Levate, sed statim dicitur: Omnipotens sempiterne Deus, qui etiam Judaicam perfidìam a tua misericordia non repellis: exaudí preces nostras, quas pro illiuspopuli obcaecatione deferimus; ut, agnita veritatis tuae luce, quae Christus est, a suis tenebris eruantur. Per eumdem Dominum. Amen"
__
Henri de Lubac devotes an entire chapter of his famous work Medieval Exegesis to the meaning of the word perfidis in patristic literature. It does not mean “perfidious” or “treacherous” or “nefarious.” In Christian vocabulary, it is the right word to designate the idea of being unfaithful to a commitment one had undertaken. The Israelites accepted the old covenant, which was ordered to accepting the Messiah. By not having received Him when He came, they were guilty of infidelity to the Lord.
The prayer expresses accurately, and charitably the teaching of the New Testament and of the Church, ordered to the salvation of all mankind in Christ.
"The liturgy does not pass moral judgments, nor would it label the Jews "treacherous" or "wicked." In saying perfidia judaica, the Church mourns Israel's disbelief in Christ, holding that from Abraham's children, least of all, would one expect such refusal of faith.",-John M. Oesterreicher
#judaism #prayer
Ecce Verbum
The prayer for the Jews in the pre-1955 Mass of the Presanctified on Good Friday reads as follows: "Let us pray also for the faithless Jews [perfidis Judaeis]: that Almighty God may remove the veil from their hearts; so that they too may acknowledge Jesus…
8.1.3.pdf
1.3 MB
Article
*(perusing recommended)
Pro Perfidis Judaeis
John M. Oesterreicher
Mankattanville College of the Sacred Heart
On Good Friday, the Church solemnly intercedes for all within and without her fold. Among her petitions is one for the Jewish
people.
Two problems arise in regard to this prayer: the meaning of perfidia and perfidus, and the significance of the rubric directing certain omissions.
The St. Andrew Missal in its 1927 edition reads: "Let us pray for the perfidious Jews"; in the edition of 1943, this is changed to: "Let us pray for the faithless Jews." Father Lasance's Missal of 1935 speaks of the "unfaithful Jews" and of "Jewish faithlessness." The Missal of Fathers Callan and McHugh gives in all editions the rendering "perfidious Jews." Father Stedman's Lenten Missal {1941) translates: "Let us pray for the unbelieving Jews."
#judaism
*(perusing recommended)
Pro Perfidis Judaeis
John M. Oesterreicher
Mankattanville College of the Sacred Heart
On Good Friday, the Church solemnly intercedes for all within and without her fold. Among her petitions is one for the Jewish
people.
Two problems arise in regard to this prayer: the meaning of perfidia and perfidus, and the significance of the rubric directing certain omissions.
The St. Andrew Missal in its 1927 edition reads: "Let us pray for the perfidious Jews"; in the edition of 1943, this is changed to: "Let us pray for the faithless Jews." Father Lasance's Missal of 1935 speaks of the "unfaithful Jews" and of "Jewish faithlessness." The Missal of Fathers Callan and McHugh gives in all editions the rendering "perfidious Jews." Father Stedman's Lenten Missal {1941) translates: "Let us pray for the unbelieving Jews."
#judaism
The doctrine of creative destruction (Jewish Mysticism)
It is often identified with dualism, a belief which constitutes a part of gnostic philosophy.
According to the Kabbalah, which is the defining doctrine of Judaism and Freemasonry, "Evil and catastrophe are endemic factors in the process of creation. Without evil there could be no good, without destruction, creation could not take place."
Kabbalah: An Introduction to Jewish Mysticism, by Byron L. Sherwin, p. 72
"We Jews, we are the destroyers and will remain destroyers. Nothing you can do will meet our demands and needs. We will forever destroy because we want a world of our own."
Maurice Samuel, You Gentiles, pg. 155
#judaism
It is often identified with dualism, a belief which constitutes a part of gnostic philosophy.
According to the Kabbalah, which is the defining doctrine of Judaism and Freemasonry, "Evil and catastrophe are endemic factors in the process of creation. Without evil there could be no good, without destruction, creation could not take place."
Kabbalah: An Introduction to Jewish Mysticism, by Byron L. Sherwin, p. 72
"We Jews, we are the destroyers and will remain destroyers. Nothing you can do will meet our demands and needs. We will forever destroy because we want a world of our own."
Maurice Samuel, You Gentiles, pg. 155
#judaism
Ecce Verbum
Immaculate Conception. — THE DOCTRINE. — In the Constitution "Ineffabilis Deus" of 8 December, 1854, Pius IX pronounced and defined that the Blessed Virgin Mary "in the first instance of her conception, by a singular privilege and grace granted by God, in…
The Perpetual Virginity of the Blessed Virgin Mary in the Church Fathers
The primary purpose of this article will be to show that the doctrine of the perpetual virginity of the Blessed Virgin Mary is consistently and widely taught by the Church Fathers. It has always been taught that Mary was always a Virgin and it has always taught with zeal, as shall become evident. I shall begin first by laying out some testimony from Holy Scripture about the superiority of virginity itself, as this is often questioned by Protestants I myself have come across who cannot understand why it would matter for Mary to be a virgin. I shall follow this up with a citation from St Thomas Aquinas's Summa Theologiae, where he defends the idea that virginity is indeed a virtue. Then we shall come to the main body of the article, wherein I shall provide abundant quotations from the Fathers of the Church affirming the divinely revealed truth that the Virgin Mary is an Ever-Virgin.
https://recta-sapere.blogspot.com/search/label/Mariology?m=0
#mary
The primary purpose of this article will be to show that the doctrine of the perpetual virginity of the Blessed Virgin Mary is consistently and widely taught by the Church Fathers. It has always been taught that Mary was always a Virgin and it has always taught with zeal, as shall become evident. I shall begin first by laying out some testimony from Holy Scripture about the superiority of virginity itself, as this is often questioned by Protestants I myself have come across who cannot understand why it would matter for Mary to be a virgin. I shall follow this up with a citation from St Thomas Aquinas's Summa Theologiae, where he defends the idea that virginity is indeed a virtue. Then we shall come to the main body of the article, wherein I shall provide abundant quotations from the Fathers of the Church affirming the divinely revealed truth that the Virgin Mary is an Ever-Virgin.
https://recta-sapere.blogspot.com/search/label/Mariology?m=0
#mary
Blogspot
Recta Sapere
Neo-Scholastic Philosophy and Theology
St. Thomas Aquinas on the Relationship between Christianity and Judaism after Christ
1. Christianity is the continuity (fulfilment) of the faith of the Judaism of the Old Covenant.
As regards the substance of the articles of faith, they have not received any increase as time went on: since whatever those who lived later have believed, was contained, albeit implicitly, in the faith of those Fathers who preceded them. (Summa theologiae, II-II, Q. 1, art. 7)
2. Judaism after Christ is not the continuity of the faith of the Judaism of the Old Covenant.
Accordingly we must say that if unbelief be considered in comparison to faith, there are several species of unbelief, determinate in number. For, since the sin of unbelief consists in resisting the faith, this may happen in two ways: either the faith is resisted before it has been accepted, and such is the unbelief of pagans or heathens; or the Christian faith is resisted after it has been accepted, and this either in the figure, and such is the unbelief of the Jews, or in the very manifestation of truth, and such is the unbelief of heretics. Hence we may, in a general way, reckon these three as species of unbelief. (Summa theologiae, I-II, Q. 10, art. 5)
3. The Old Law was a step, a bridge from the law of nature to the new law of the Gospel. It is inherently temporary and ordered beyond itself.
Hence, the New Law is called a law of love and consequently is called an image, because it has an express likeness to future goods. But the Old Law represents that image by certain carnal things and very remotely. Therefore, it is called a shadow (as in) Colossians 2:17: “These are but a shadow of the things to come.” This, therefore, is the condition of the Old Testament, that it has the shadow of future things and not their image. (Super Heb., X.1, no. 480)
In the present state of life, we are unable to gaze on the Divine Truth in Itself, and we need the ray of Divine light to shine upon us under the form of certain sensible figures, as Dionysius states (Coel. Hier. i); in various ways, however, according to the various states of human knowledge. For under the Old Law, neither was the Divine Truth manifest in Itself, nor was the way leading to that manifestation as yet opened out, as the Apostle declares (Hebrews 9:8). Hence the external worship of the Old Law needed to be figurative not only of the future truth to be manifested in our heavenly country, but also of Christ, Who is the way leading to that heavenly manifestation. But under the New Law this way is already revealed: and therefore it needs no longer to be foreshadowed as something future, but to be brought to our minds as something past or present: and the truth of the glory to come, which is not yet revealed, alone needs to be foreshadowed. This is what the Apostle says (Hebrews 11:1): “The Law has a shadow of the good things to come, not the very image of the things”: for a shadow is less than an image; so that the image belongs to the New Law, but the shadow to the Old. (Summa theologiae, I-II, Q. 101, art. 2)
4.That the Old Law is said to be “everlasting” and that the call of God is “without repentance” does not establish that the Old Law remains in force as such or that it was not God’s intention to bring it to an end in the fullness of time.
The Old Law is said to be “for ever” simply and absolutely, as regards its moral precepts; but as regards the ceremonial precepts it lasts for ever in respect of the reality which those ceremonies foreshadowed. (Summa theologiae, I-II, Q. 103, art. 3 ad 1; see also the corpus in full)
In this way one avoids the opinion of the Jews, who believe that the sacraments of the Law must be observed forever precisely because they were established by God, since God has no regrets and is not changed. But without change or regret one who disposes things may dispose things differently in harmony with a difference of times; thus, the father of a family gives one set of orders to a small child and another to one already grown.
1. Christianity is the continuity (fulfilment) of the faith of the Judaism of the Old Covenant.
As regards the substance of the articles of faith, they have not received any increase as time went on: since whatever those who lived later have believed, was contained, albeit implicitly, in the faith of those Fathers who preceded them. (Summa theologiae, II-II, Q. 1, art. 7)
2. Judaism after Christ is not the continuity of the faith of the Judaism of the Old Covenant.
Accordingly we must say that if unbelief be considered in comparison to faith, there are several species of unbelief, determinate in number. For, since the sin of unbelief consists in resisting the faith, this may happen in two ways: either the faith is resisted before it has been accepted, and such is the unbelief of pagans or heathens; or the Christian faith is resisted after it has been accepted, and this either in the figure, and such is the unbelief of the Jews, or in the very manifestation of truth, and such is the unbelief of heretics. Hence we may, in a general way, reckon these three as species of unbelief. (Summa theologiae, I-II, Q. 10, art. 5)
3. The Old Law was a step, a bridge from the law of nature to the new law of the Gospel. It is inherently temporary and ordered beyond itself.
Hence, the New Law is called a law of love and consequently is called an image, because it has an express likeness to future goods. But the Old Law represents that image by certain carnal things and very remotely. Therefore, it is called a shadow (as in) Colossians 2:17: “These are but a shadow of the things to come.” This, therefore, is the condition of the Old Testament, that it has the shadow of future things and not their image. (Super Heb., X.1, no. 480)
In the present state of life, we are unable to gaze on the Divine Truth in Itself, and we need the ray of Divine light to shine upon us under the form of certain sensible figures, as Dionysius states (Coel. Hier. i); in various ways, however, according to the various states of human knowledge. For under the Old Law, neither was the Divine Truth manifest in Itself, nor was the way leading to that manifestation as yet opened out, as the Apostle declares (Hebrews 9:8). Hence the external worship of the Old Law needed to be figurative not only of the future truth to be manifested in our heavenly country, but also of Christ, Who is the way leading to that heavenly manifestation. But under the New Law this way is already revealed: and therefore it needs no longer to be foreshadowed as something future, but to be brought to our minds as something past or present: and the truth of the glory to come, which is not yet revealed, alone needs to be foreshadowed. This is what the Apostle says (Hebrews 11:1): “The Law has a shadow of the good things to come, not the very image of the things”: for a shadow is less than an image; so that the image belongs to the New Law, but the shadow to the Old. (Summa theologiae, I-II, Q. 101, art. 2)
4.That the Old Law is said to be “everlasting” and that the call of God is “without repentance” does not establish that the Old Law remains in force as such or that it was not God’s intention to bring it to an end in the fullness of time.
The Old Law is said to be “for ever” simply and absolutely, as regards its moral precepts; but as regards the ceremonial precepts it lasts for ever in respect of the reality which those ceremonies foreshadowed. (Summa theologiae, I-II, Q. 103, art. 3 ad 1; see also the corpus in full)
In this way one avoids the opinion of the Jews, who believe that the sacraments of the Law must be observed forever precisely because they were established by God, since God has no regrets and is not changed. But without change or regret one who disposes things may dispose things differently in harmony with a difference of times; thus, the father of a family gives one set of orders to a small child and another to one already grown.
Ecce Verbum
St. Thomas Aquinas on the Relationship between Christianity and Judaism after Christ 1. Christianity is the continuity (fulfilment) of the faith of the Judaism of the Old Covenant. As regards the substance of the articles of faith, they have not received…
Thus, God also harmoniously gave one set of sacraments and commandments before the Incarnation to point to the future, and another set after the Incarnation to deliver things present and bring to mind things past. (Summa contra Gentiles, IV.57, 2)
5. Professing “Judaism” after the time of Christ — that is, holding on to the Old Covenant in its oldness after it has been fulfilled — is objectively a grave sin based on a grave theological error:
All ceremonies are professions of faith, in which the interior worship of God consists. Now man can make profession of his inward faith, by deeds as well as by words: and in either profession, if he make a false declaration, he sins mortally. Now, though our faith in Christ is the same as that of the fathers of old; yet, since they came before Christ, whereas we come after Him, the same faith is expressed in different words, by us and by them. For by them was it said: “Behold a virgin shall conceive and bear a son,” where the verbs are in the future tense: whereas we express the same by means of verbs in the past tense, and say that she “conceived and bore.” In like manner the ceremonies of the Old Law betokened Christ as having yet to be born and to suffer: whereas our sacraments signify Him as already born and having suffered. Consequently, just as it would be a mortal sin now for anyone, in making a profession of faith, to say that Christ is yet to be born, which the fathers of old said devoutly and truthfully; so too it would be a mortal sin now to observe those ceremonies which the fathers of old fulfilled with devotion and fidelity. Such is the teaching Augustine (Contra Faust. xix, 16), who says: “It is no longer promised that He shall be born, shall suffer and rise again, truths of which their sacraments were a kind of image: but it is declared that He is already born, has suffered and risen again; of which our sacraments, in which Christians share, are the actual representation.” (Summa theologiae, I-II, Q. 103, art. 4)
6. The Old and New Laws are not parallel; the Old Law was a step in God’s divine economy, in which the New Law is the goal.
Accordingly then two laws may be distinguished from one another in two ways. First, through being altogether diverse, from the fact that they are ordained to diverse ends: thus a state-law ordained to democratic government, would differ specifically from a law ordained to government by the aristocracy. Secondly, two laws may be distinguished from one another, through one of them being more closely connected with the end, and the other more remotely: thus in one and the same state there is one law enjoined on men of mature age, who can forthwith accomplish that which pertains to the common good; and another law regulating the education of children who need to be taught how they are to achieve manly deeds later on. We must therefore say that, according to the first way, the New Law is not distinct from the Old Law: because they both have the same end, namely, man’s subjection to God; and there is but one God of the New and of the Old Testament, according to Romans 3:30: “It is one God that justifieth circumcision by faith, and uncircumcision through faith.” According to the second way, the New Law is distinct from the Old Law: because the Old Law is like a pedagogue of children, as the Apostle says (Galatians 3:24), whereas the New Law is the law of perfection, since it is the law of charity, of which the Apostle says (Colossians 3:14) that it is “the bond of perfection.” (Summa theologiae, I-II, Q. 107, art. 1; see also the responses to the objections)
#judaism
5. Professing “Judaism” after the time of Christ — that is, holding on to the Old Covenant in its oldness after it has been fulfilled — is objectively a grave sin based on a grave theological error:
All ceremonies are professions of faith, in which the interior worship of God consists. Now man can make profession of his inward faith, by deeds as well as by words: and in either profession, if he make a false declaration, he sins mortally. Now, though our faith in Christ is the same as that of the fathers of old; yet, since they came before Christ, whereas we come after Him, the same faith is expressed in different words, by us and by them. For by them was it said: “Behold a virgin shall conceive and bear a son,” where the verbs are in the future tense: whereas we express the same by means of verbs in the past tense, and say that she “conceived and bore.” In like manner the ceremonies of the Old Law betokened Christ as having yet to be born and to suffer: whereas our sacraments signify Him as already born and having suffered. Consequently, just as it would be a mortal sin now for anyone, in making a profession of faith, to say that Christ is yet to be born, which the fathers of old said devoutly and truthfully; so too it would be a mortal sin now to observe those ceremonies which the fathers of old fulfilled with devotion and fidelity. Such is the teaching Augustine (Contra Faust. xix, 16), who says: “It is no longer promised that He shall be born, shall suffer and rise again, truths of which their sacraments were a kind of image: but it is declared that He is already born, has suffered and risen again; of which our sacraments, in which Christians share, are the actual representation.” (Summa theologiae, I-II, Q. 103, art. 4)
6. The Old and New Laws are not parallel; the Old Law was a step in God’s divine economy, in which the New Law is the goal.
Accordingly then two laws may be distinguished from one another in two ways. First, through being altogether diverse, from the fact that they are ordained to diverse ends: thus a state-law ordained to democratic government, would differ specifically from a law ordained to government by the aristocracy. Secondly, two laws may be distinguished from one another, through one of them being more closely connected with the end, and the other more remotely: thus in one and the same state there is one law enjoined on men of mature age, who can forthwith accomplish that which pertains to the common good; and another law regulating the education of children who need to be taught how they are to achieve manly deeds later on. We must therefore say that, according to the first way, the New Law is not distinct from the Old Law: because they both have the same end, namely, man’s subjection to God; and there is but one God of the New and of the Old Testament, according to Romans 3:30: “It is one God that justifieth circumcision by faith, and uncircumcision through faith.” According to the second way, the New Law is distinct from the Old Law: because the Old Law is like a pedagogue of children, as the Apostle says (Galatians 3:24), whereas the New Law is the law of perfection, since it is the law of charity, of which the Apostle says (Colossians 3:14) that it is “the bond of perfection.” (Summa theologiae, I-II, Q. 107, art. 1; see also the responses to the objections)
#judaism
Ecce Verbum
Chastisement Sister Elena Aiello This remarkable nun lived in Italy from 1895-1961; her revelations enjoy full Church approval. She was a victim soul, a stigmatist who suffered the bloody sufferings of Our Lord's Passion on the Fridays in Lent from 1923…
"I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel."
Genesis 3:15, DRV
What chastisement more terrible than a hierarchy that has lost its direction! If we can believe Sister Lucy on this: that it is what Our Lady predicted in the third part of the Secret of Fatima: the Church and its hierarchy will undergo a 'diabolic disorientation '( Brother Michael of the Trinity, The Whole Truth on Fatima, Tome III) Yet still, according to Sister Lucy, the crisis corresponds to what the Apocalypse tells us of the combat of the Woman against the Dragon. Now, the Most Holy Virgin assures us that at the end of the struggle, "her Immaculate heart will triumph".
Archbishop Marcel Lefebvre, They have uncrowned Him
#mary
Genesis 3:15, DRV
What chastisement more terrible than a hierarchy that has lost its direction! If we can believe Sister Lucy on this: that it is what Our Lady predicted in the third part of the Secret of Fatima: the Church and its hierarchy will undergo a 'diabolic disorientation '( Brother Michael of the Trinity, The Whole Truth on Fatima, Tome III) Yet still, according to Sister Lucy, the crisis corresponds to what the Apocalypse tells us of the combat of the Woman against the Dragon. Now, the Most Holy Virgin assures us that at the end of the struggle, "her Immaculate heart will triumph".
Archbishop Marcel Lefebvre, They have uncrowned Him
#mary