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
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…
Article
The Liturgy and ‘Supersessionism’
This article by Fr. Brian Harrison is on supersessionism, the idea that the New Covenant in the Blood of Jesus Christ replaces the Old Covenant based on the Mosaic Law.
What, then, is supersessionism? The word designates the traditional Christian belief that the covenant between God and the People of Israel, established through the mediation of Moses at Mount Sinai, has been replaced or superseded by the ‘New Covenant’ of Jesus Christ. This implies that the Mosaic covenant, with its ritual and dietary requirements, Sabbath observance, etc., is no longer valid for the Jewish people, since God’s revealed will is for Jews, as well as all Gentiles, to enter into the New Covenant by means of baptism and faith in Jesus as the promised Messiah.
https://www.catholicculture.org/culture/library/view.cfm?recnum=9168
The Liturgy and ‘Supersessionism’
This article by Fr. Brian Harrison is on supersessionism, the idea that the New Covenant in the Blood of Jesus Christ replaces the Old Covenant based on the Mosaic Law.
What, then, is supersessionism? The word designates the traditional Christian belief that the covenant between God and the People of Israel, established through the mediation of Moses at Mount Sinai, has been replaced or superseded by the ‘New Covenant’ of Jesus Christ. This implies that the Mosaic covenant, with its ritual and dietary requirements, Sabbath observance, etc., is no longer valid for the Jewish people, since God’s revealed will is for Jews, as well as all Gentiles, to enter into the New Covenant by means of baptism and faith in Jesus as the promised Messiah.
https://www.catholicculture.org/culture/library/view.cfm?recnum=9168
www.catholicculture.org
Library : The Liturgy and ‘Supersessionism’
The Liturgy and ‘Supersessionism’ This article by Fr. Brian Harrison is on supersessionism, the idea that the New Covenant in the Blood of Jesus Christ replaces the Old Covenant based on the Mosaic Law.
St. Maximilian Maria Kolbe- a martyr of charity
8 January 1894 – 14 August 1941
As a child, St. Maximilian had a vision of Mary, in which the blessed Mother offered him two crowns. The first, the white crown of virginity. The second, the red crown of martyrdom. He rarely spoke of the encounter, and even then only obliquely. In 1941, after her son had perished in Auschwitz, Kolbe’s mother recollected her son’s childhood encounter with the Blessed Mother. Hiding under the family’s altar, Maria Dabrowska found her son, “trembling and with tears in his eyes, he told me, ‘When you said to me, ‘What will become of you?’
I prayed very hard to our Lady to tell me what would become of me. And later in Church I prayed again. Then the Virgin Mother appeared to me that night holding in her hands two crowns, one white and one red. She looked at me with love and she asked me if I would be willing to accept either of these crowns. The white meant that I would remain pure and the red one that I would be a martyr. I answered that I would accept them both. Then the Virgin looked at me tenderly and disappeared.'”
The fiat, the yes, of his childhood was confirmed over a life of practice. He made himself ready for the gift of martyrdom through the daily practice of attuning his heart to Christ through the Immaculata until the day came when he could freely offer himself as a sacrifice of love for another. Accepting the crowns offered to him as a child, Kolbe entrusted his love for Christ and His Sacred Heart to Mary and declared his desire to live and die for the Immaculata. The sacrifice of his whole life and the manner of his death affirmed the words of the Apostle John: “By this we know love, that he laid down his life for us. And we ought to lay down our lives for the brethren” (1 Jn 3:16).
#august #kolbe #saints
8 January 1894 – 14 August 1941
As a child, St. Maximilian had a vision of Mary, in which the blessed Mother offered him two crowns. The first, the white crown of virginity. The second, the red crown of martyrdom. He rarely spoke of the encounter, and even then only obliquely. In 1941, after her son had perished in Auschwitz, Kolbe’s mother recollected her son’s childhood encounter with the Blessed Mother. Hiding under the family’s altar, Maria Dabrowska found her son, “trembling and with tears in his eyes, he told me, ‘When you said to me, ‘What will become of you?’
I prayed very hard to our Lady to tell me what would become of me. And later in Church I prayed again. Then the Virgin Mother appeared to me that night holding in her hands two crowns, one white and one red. She looked at me with love and she asked me if I would be willing to accept either of these crowns. The white meant that I would remain pure and the red one that I would be a martyr. I answered that I would accept them both. Then the Virgin looked at me tenderly and disappeared.'”
The fiat, the yes, of his childhood was confirmed over a life of practice. He made himself ready for the gift of martyrdom through the daily practice of attuning his heart to Christ through the Immaculata until the day came when he could freely offer himself as a sacrifice of love for another. Accepting the crowns offered to him as a child, Kolbe entrusted his love for Christ and His Sacred Heart to Mary and declared his desire to live and die for the Immaculata. The sacrifice of his whole life and the manner of his death affirmed the words of the Apostle John: “By this we know love, that he laid down his life for us. And we ought to lay down our lives for the brethren” (1 Jn 3:16).
#august #kolbe #saints
Ecce Verbum
she_leadeth_me_with_cover(1).pdf
O Mary, conceived without sin, pray for us who have recourse to thee, and for all who do not have recourse to thee, especially for the Jews, Freemasons, all enemies of the Church and for those, whom we consecrate to you.
St. Maximilian Maria Kolbe
#prayer
St. Maximilian Maria Kolbe
#prayer
Ecce Verbum
St. Maximilian Maria Kolbe- a martyr of charity 8 January 1894 – 14 August 1941 As a child, St. Maximilian had a vision of Mary, in which the blessed Mother offered him two crowns. The first, the white crown of virginity. The second, the red crown of martyrdom.…
Maximilian_booklet_EN.pdf
1.5 MB
St. Maximilian - His life, apostolate and spirituality
Published by Militia Immaculatae
This book not only portrays St. Maximilian’s great love for the Blessed Mary Virgin, but also includes many examples from his spirituality, his writings, from the prayers he composed and used, and from his publications. Its aim, above all, is to enthuse faithful Catholics, and non-Catholics for that matter, with a love greater than his own for “his Immaculata”, and through her and his own example, to win souls for Our Lord and Saviour, Jesus Christ.
Published by Militia Immaculatae
This book not only portrays St. Maximilian’s great love for the Blessed Mary Virgin, but also includes many examples from his spirituality, his writings, from the prayers he composed and used, and from his publications. Its aim, above all, is to enthuse faithful Catholics, and non-Catholics for that matter, with a love greater than his own for “his Immaculata”, and through her and his own example, to win souls for Our Lord and Saviour, Jesus Christ.
SCRUPLES.pdf
49 KB
What are scruples?
Explanation and practical solutions
Scruples are a malady that affects the mind: or rather that particular activity of the mind which has to do with judging right and wrong, and which is called conscience.
The scrupulous person has a sick conscience. In other things his mind works perfectly, and even in some matters of conscience it may function correctly. But there is always at least one sphere of conscience in which it is completely unreliable. This unfortunate person is forever hesitating between right and wrong; he can never make up his mind about it. Sin
faces him everywhere. He cannot distinguish between temptation and consent. Every thought that flashes into his mind, every feeling that assails him seems to be a sin, He lives in a kind of straight-jacket that robs him of all freedom.
He is almost afraid to do anything.
#scrupulosity
Explanation and practical solutions
Scruples are a malady that affects the mind: or rather that particular activity of the mind which has to do with judging right and wrong, and which is called conscience.
The scrupulous person has a sick conscience. In other things his mind works perfectly, and even in some matters of conscience it may function correctly. But there is always at least one sphere of conscience in which it is completely unreliable. This unfortunate person is forever hesitating between right and wrong; he can never make up his mind about it. Sin
faces him everywhere. He cannot distinguish between temptation and consent. Every thought that flashes into his mind, every feeling that assails him seems to be a sin, He lives in a kind of straight-jacket that robs him of all freedom.
He is almost afraid to do anything.
#scrupulosity
Audience members’ hearts beat together at the theatre
https://www.ucl.ac.uk/pals/news/2017/nov/audience-members-hearts-beat-together-theatre
When lovers touch, their breathing, heartbeat syncs, pain wanes, study shows
https://www.sciencedaily.com/releases/2017/06/170621125313.htm
Human Heart Rhythms Synchronize While Co-sleeping
https://www.frontiersin.org/articles/10.3389/fphys.2019.00190/full
https://www.ucl.ac.uk/pals/news/2017/nov/audience-members-hearts-beat-together-theatre
When lovers touch, their breathing, heartbeat syncs, pain wanes, study shows
https://www.sciencedaily.com/releases/2017/06/170621125313.htm
Human Heart Rhythms Synchronize While Co-sleeping
https://www.frontiersin.org/articles/10.3389/fphys.2019.00190/full
Ecce Verbum
Blessed Bartolo Longo - a lawyer, a sinner and a satanic high priest, who converted to Christianity, devoted his life to social work and became known as the "Apostle of the Rosary" “I renounce spiritualism because it is nothing but a maze of error and falsehood.”…
Another article on Bartolo Longo that I found recently.
https://www.returnoftheking.live/poor-in-spirit/from-satanic-priest-to-apostle-of-the-rosary
https://www.returnoftheking.live/poor-in-spirit/from-satanic-priest-to-apostle-of-the-rosary
Return of the King
From Satanic Priest to Apostle of the Rosary — Return of the King
Bartolo Longo was born in 1841 in Latiano; a small town near Brindisi in southern Italy. He was born into a wealthy family of devout Catholics, living in a large house with servants. Bartolo described himself as a child in these words: "A lively and impertinent…
Ecce Verbum
Another article on Bartolo Longo that I found recently. https://www.returnoftheking.live/poor-in-spirit/from-satanic-priest-to-apostle-of-the-rosary
"Just as two friends, frequently in each other's company, tend to develop similar habits, so too, by holding familiar converse with Jesus and the Blessed Virgin, by meditating on the mysteries of the Rosary and by living the same life in Holy Communion, we can become, to the extent of our lowliness, similar to them and can learn from these supreme models a life of humility, poverty, hiddennes, patience and perfection."
Blessed Bartolo Longo
Blessed Bartolo Longo